During sleep, the anabolic or regenerative
phase is at its maximum. The time of awakening is the beginning of
the catabolic phase, when energy is liberated for the purpose of
doing work. Symptoms that appear and disappear regularly during
dierent times  of the day correspond directly to this ebb and ow of
Qi. Symptoms of excess  appear during peak hours, those of deciency
during the ebb tides of Qi. Symptoms of Kidney deciency  often
manifest between ve and seven A.M. This accounts  for the dicu lty
some people have in awakening with vigor and enthusiasm. Conversely, excessive Kidney Qi may manifest as increased stiness
and pain in the lower back during the peak hours of Bladder  and
Kidney  function, between three and seven P.M. Heart disease has
particular hours of aggravation: heart attacks occur more frequently
around midday and heart failure at midnight. People subject to
migraines often awaken during the peak function of the Liver,
between one and three A.M., with a severe headache. These same
people may experience fatigu e, mental lethargy, and perhaps even a
weakening of vision betwe en one and three in the afternoon,
following lunch. According to the classical theory, the most opportune time to
intensify the Qi of any channel is just after it peaks, when it has the
greatest momentum. The best time to disperse Qi is prior to the peak
period, before it gathers full strength. This same dynamic applies to
the seasonal rhythms of ebb and ow. The best time to strengthen
the Lung is during the fall, which also subdues and restrains excesses
of the Liver and Gallbladder  (Metal  controls Wood ). Kidney Essence
and Fire are best supplemented in the winter; this is a time when
elder Chinese men and wome n drink their ginseng tonic. The Liver is
nourished in the spring, the Heart  during summer, and the Spleen  in
late summer. The Chinese classics also say it is importan t to treat a
disease in the time and season of its origin. Allergies that arise in
the spring are treated in the same season to achieve the greatestresults. Rheumatism that occurs after exposure to the cold of winter
may become full blown in spring, yet it must be treated during the
season of its origin, winter, and may only be palliated  in spring,
summer, and fall. Patience becomes practical virtue since  it is often
necessary to return full cycle and wait for the most propitious time
to resolve a dysfunctional pattern. INTERACTION OF THE  FIVE PHASES. SHENG AND  KE SEQUENCES
The Five Phases  interac t according to patterns of generation and
restraint. Along the sheng  sequence the Phases  generate, nourish, and
support each other, counterbalanced by the ke sequence, which
represents the dynamic of restraint, inhibition, and control. Equilibrium is maintained by these contrary patterns of proliferation
and limitation. These relationships are like those between parents and children. In the sheng  sequence one Phase  gives birth to the next, and in the ke
sequence each Phase sets limits, insuring that no Phase  oversteps its
bounds. Metaphorically this can be understood as follows: Water
nourishes Wood  by moistening it and restrains Fire by quenching it. Wood  generates Fire by providing fuel for combustion and inhibits
Earth by covering it. Fire generates Earth  by reducing matter to ash
that forms soil; Fire restrains Metal  by burning and melting it. Earth
supports Metal  by forming minerals and bringing them to the surface
but controls Water  by damming and absorbin g it. Metal  vitalizes
Water  by permeating it with rened substances that enhance its life-
giving properties. Metal  restrains and inhibits Wood  by cutting it.The Pattern of Five-Phase Relationships
The Five Phases  interac t according to patterns of generation and
restraint. Equilibrium is maintained by these contrary patterns of
proliferation and limitation. In the sheng  sequence one Phase gives
birth to the next, and in the ke sequence each Phase  sets limits,
insuring that no Phase oversteps its bounds. Just as Water  nourishes Wood , within the body, the Kidney Essence
can be understood to gener ate the Blood  stored by the Liver. As
Wood  feeds Fire, the Blood  of the Liver can be said to nurture the
spirit of the Heart  by providing the mind with its basis. As Fire
generates Earth , the Heart  supports the Spleen  by providing the
warmth and metabolic energy (oxygenated blood) necessary for the
transformation and assimilation of food. As Earth  gives rise to Metal ,
the Spleen  suppor ts the Lung by raising Food Essence  upward to be
combined with Air Essence , forming the pure Qi that circulates in the
channels. And just as Metal  vitalizes Water , the Lung nurtures theKidney  by precipitating its moist Qi downward to be collected and
stored as Essence  by the Kidney . Supporting Sequence:  Sheng
Restraining Sequence:  KeSheng  and ke dene the relationships between the Organ Networks . In correspondence with the ke sequen ce, as Water  controls Fire, so
the Yin moisture of the Kidney  counterbalanc es the Yang re of the
Heart . As Fire controls Metal , so the Heart ’s capacity to rule the Blood
complements the Lung’s capacity to govern the Qi. As Metal  restrains
Wood, so the Lung’s power to mobilize Qi counteracts the Liver’s
power to gather the Blood . As Wood  dominates Earth , so the
activating power of the Liver Qi  awakens the transformative function
of the Spleen . And since Earth  dams Water , the Spleen ’s ability to
absorb and distribute Moisture  counterbalances the Kidney ’s ability
to concentrate Essence  and excrete uid. An Organ Network  overly restrained collapses  and, if not kept
within proper limits, becomes exaggerated . Overly restrained, its
force and inuence dissipate and diminish, becoming passive and
impotent. Inadequately restrained, it magnies, becoming bound up,
intensied, and oppressive. When prolonged, either situation willtransform into the other and lead ultimately to the attrition of the
power and potential of the person. Five-Phase Theory  explains the interaction of the Organ Networks  in
a broad  and general way. Descriptions of physiologic processes in
Chinese medic ine can become very complex, just as they do in
Western medicine. For our purposes it is sucient to have a
circumscribed understanding of the Organ Networks  and their
correspondences within the Five-Phase  model. THE CONSEQUENCES OF  DISSONANCE
All the Organ Networks  are interconnected and interdependent. If the
behavior of one becomes exaggerated , this results in the depletion of
some and the hyperactivity  of others. An overly brawny Liver
depletes the Kidney , destabilizes the Heart , oppresses the Spleen , and
obstructs the Lung. If an Organ Network  becomes undermined through stress and
collapses , this triggers a dierent pattern of depletion and
overactivity. If the Liver collapses , the Spleen  and Lung become overly
strong, the Kidney  and Heart  becom e vulnerable and exhausted. A
simple excess or deciency  of one Organ Network  persisting over time
devolves into complex patterns of disharmony and disease. Diseases of excess  often migrate from one Organ Network  to
another along the ke sequence. That is, a disharmony of the Liver
may aict the Spleen . If this is not corrected, the Spleen  passes this
problem on to the Kidney , the Kidney  to the Heart , the Heart  to the
Lung. Finally, the disease comes home to roost in the Liver. Deciency  diseases often develop along the sheng sequence. Weakness is transmitted from parent to child: from Kidney  to Liver,
Liver to Heart , and so forth until the disea se returns to its point of
origin. The gravity of a disea se can be assessed by determining how
far along the sequence it has progressed and how many Networks  are
seriously aected.Wood:  Liver  Patterns
Harmonic
Collapsed
Exaggerated
Harmonic and Dissonant Patterns
A simple excess  or deciency  of one Organ Network  persisting over
time devolves into complex patterns of disharmony and disease. Diseases of excess  often migrate  along the ke sequence, whereas
deciency  diseases often develop along the sheng sequence. The
harmonic patte rn depicts the predominant Organ Network  in relative
equilibrium with the other Networks . The exaggerated  pattern
represents the predominant Organ Network  oppressing the Organ
Networks  along the ke sequence. The collapsed  pattern shows the
depletion not only of the predominant Organ Network , but of those
along the sheng sequence with encroachment of those Networks
along the ke sequence. Fire: Heart  Patterns
Harmonic
CollapsedExaggerated
Earth: Spleen  Patterns
Harmonic
Collapsed
Exaggerated
Metal: Lung  Patterns
HarmonicCollapsed
Exaggerated
Water: Kidney  PatternsHarmonic
Collapsed
Exaggerated
FOR EXAMPLE , THE LIVER PATTERN
Disease patterns usually involve two or three Organ Networks  in
addition to the one primari ly disturbed. For example, the Organs
most aected by the Liver are the Organ  it controls (Spleen ), the one
that is its controller ( Lung), and the one that is its parent ( Kidney ). If an Organ  is strong, the pattern is dierent than if it’s weak. When an Organ  is powerful, the origin of the complaints usually
involves Organs  under attack or being drained. When the Organ  is
feeble, primar y complaints usually involve the Organ  itself and
sometimes the one succeedin g it in the sheng  sequence. For example,
if the Liver is weak and the Lung is stron g, the person will contract
symptoms associated with an attack on the Liver by the Lung, such
as depression, irritability, pain in the groin or genital organ, and
tiredness. The symptoms result from the Lung literally suppressing
Liver Qi , preventing its ascension and expansion. Since the Lung domin ates the Qi, it can inhibi t the free ow of
Liver Qi and the easy expression of feelings, thoughts, and desires. This shows as a atness and dullness of response and sensation—
depression. The contractive or Yin nature of the Lung is constricting
the expansive Yang nature of the Liver. When this occurs, peristalsis
is also aected because the Liver cannot regulate the smooth ow of
Qi within the Spleen  and Stomach . Symptoms of poor digestion
occur, such as atulence and constipation, because tension in the
stomach and intestines causes a lack of motility. If the Liver is hardy and the Spleen  is frail, sympto ms manifest that
emerge from Stomach  and Spleen  dysfunction: pain and cramp ing in
the stomach and intestines, bloating, erratic appetite, nausea, loose
stools, and a feeling of weakness in the limbs. This is due to the
harsh energy of the Liver invading and restricting the performance
of the Spleen  and Stomach . If the Liver is powerful and the Lung is delicate, symptoms of
distress will be manifest in the function of the Lung such as
coughing, asthmatic breathi ng, dicult urination, rashe s, itching,
redness of the eyes, and dryness of the skin and mucous membranes.These symptoms are a manifestation of the uprising hot Qi of the
Liver invading and restricting the moistening, dispersing , and
descending function of the Lung. If the Liver’s strength causes deciency  of the Kidney , a reversal of
the natural relationship may occur whereby the child (Liver) goes
against the parent (Kidney ). This may result in hip and low back
pain, herniated disk, inammation of the reproductive organs or
dysfunctions such as infertility, impotence, excessive libido,
inammation of the genitourinary system, or the formation of cysts
and tumors, including those of the prostate, uterus, ovaries, and
bladder. When one Organ  aects  another, those adjacent to it suer. Generally, the generative sheng sequence, also referred  to as the
parent-child relationship, is more stable than the restraining ke
relationship. Since the Lung is child to the Spleen , it becomes
distressed when the parent is. When the Spleen ’s function of
generating Qi and Blood  from the transformation of nutrients is
suppressed by the Liver, it is unable to nurture the Lung. The Lung’s
ability to disperse and move the Qi becom es impaired. This
manifests as fatigue, shortne ss of breath, susceptibility to colds and
us, and the appearance of excessive phlegm in the nose, mouth,
throat, and chest. Parent to the Spleen  is the Heart . When the child suers, so does
the parent; hence the Heart  is also troubled when the Spleen
becomes disturbed. Since the Spleen  cannot eciently nourish the
blood, the Blood  of the Heart  becomes decient  (which may or may
not include actual anemia), leading to instability of the Heart Qi. This manifests as disturbances of sleep, emotions, circulation, and
an irregular pulse. The Spleen  cannot  properly restrain the Kidney ,
and the inrm Lung cannot adequately nurture the Kidney . The
manifestations of this are seen at a later stage as weakness of the
back, knees, and ankles and a tendency toward water retention in
the hands, feet, and face. Chinese medicine identies disease as disorders of relationship,
not as a singular, unvarying entity. Problems recognized early on
can be dealt with before they develop into complex, deep-seated,chronic sickness. From the above example and the kind of
widespread derangement that arises, one can imagine how disease
progresses from its place of origin in the Liver Network  and spreads
throughout the body as a whole. This sort of analysis is the basis of
diagnosis and prognosis in Chinese medicine. ORGAN NETWORKS
WOOD: THE  LIVER
Like a military commander who formulates strategy and tactics, the
Liver exercises authority in collecting and directing the Blood . Since
Blood  is never stationary but constantly circulating, and since Qi
courses insepa rably through  the body with the Blood , the Liver
equitably distributes all resources, assuring the maint enance of
smooth ow. Liver-GallbladderLiver NetworkSTORING AND  RELEASING  BLOOD
The Liver bears the Yin responsibility of storing and the Yang role of
distributing the Blood . This process of regulation  determines the
quantity and pressure of Blood  in the physical body and the
evenness of emotion and consistency of behavior in the feeling
body. The force of the Liver moves upward and outward, lifting
Blood  and Qi toward  the far reaches of the head and limbs. Through
this action, the Liver facilitates the work of the Heart  and Spleen  to
adequately nourish the body with Blood  and Nutritive Essence . The
healthy sexua l and procreative role of the genital organs also
depends on the capacity of the Liver—to transmit the power of our
Essence  to another person. SPREADING  QI
The Blood  nourishes the tissue of the body and is the source, or
“mother,” of Qi. Through the task of holding and releasing the
Blood , the Liver spreads the Qi. The Liver governs the tendons,
ligaments, small muscles, and nerves, motivating and regulating all
body movement. In Weste rn terms, the Liver’s function bears
resemblance to the sympathetic nervous system insofar as it is the
mechanism of excitation and arousal. This movement of Blood  andQi, of muscles, joints, limbs, and viscera, constitutes the active life
of the body. When movemen t is steady and tissue resilient, it means
the Liver is functioning in accord with its character and
responsibility. Inability to evenly spread the Qi arises from a disturbance of the
Liver’s powe r to store and release Blood . This manifests as erratic
activity in the body and a volatile temperament. For example,
migraines occur when the Liver is not able to properly store,
discharge, and distribute the blood to the eyes, ears, and brain: the
head becomes hot and congested while the hands and feet become
cold. A similar thing happens with painful menstruation: as the
discharge of blood begins, if the Liver cannot release easily and
evenly, the uterus will cramp. This same pattern of poor circulation
also causes spasm in the muscles. Problems of irregularity  as diverse
as disturbed sugar metabolism, sudden outbursts of emotion,
uncoordinated movement, blurry vision, indigest ion, and
constipation, or diculty unwinding after working hard, may all
occur as a result of the Liver’s inability to maintain the smooth ow
of Qi and Blood . MATE TO THE  LIVER. THE GALLBLADDER
The Gallbladder  is the paired Yang organ of the Liver Network , which
executes a part of the Qi-regulating role. Unlike the other Yang
organs, which only transform  and transmit matter but do not store
it, the Gallbladder  stores and secretes the bile, a pure and essential
substance that stimulates peristalsis in the Stomach  and intestines ,
aiding assimilation and elimination. The Gallbladder  imparts the power of decision and the Liver the
power of action. The purity of the bile assures pure and proper
judgment, clarity of vision, thought, and decision making. If the
Liver and Gallbladder  are dissonant, action occurs without judgment,
decisions go unactualized, or a Hamlet-like paralysis of decision and
action persists. Metaphorically, the Gallbladder  and bile form a
liquid crystal like the lens of the eye through which we perceive
existent and anticipated, inner and outer, reality. Our prescienceand foresight arise from this faculty. With a deterioration in
function of the Liver Network , a veil obstructs vision and thought. Cataracts, glaucoma, and other deformities of the eye that diminish
vision may arise. STAGNATION OF  QI AND BLOOD
Poor Liver function can lead to stagnation of Qi and eventually
Blood . Stagnation of Qi is experienced  in the body as a feeling of
fullness, disco mfort, or pain in the chest, belly, or head; in the
psyche it manifests as agitation, nervous tension, suppressed
emotion, and frustration. Stagnation of Blood  is experienced as a
localized stabb ing or cutting pain. If this stasis of Blood  persists for
too long, it gives rise to hard lumps, masses, tumors, or chronic
inammation in the chest, abdominal, and pelvic region. A mass or
lump may come and go unpredictably, like an intestinal spasm when
Qi is obstructed, or may become a benign or malignant tumor in the
nal stages when Blood  becomes “congealed.” This situation is often
the case in women who develop uterine broids, uterine
hemorrhage with large clots, irregular, scanty, or suppressed
menstruation, cervical dysplasia, or ovarian cysts or tumors. Stagnant Qi can also obstruct the Spleen , aecting its ability to
generate and distribute Moisture  and Nutritive Essence  in the body. This impairment of Spleen  functio n results in the accumulation of
Dampness  and an attrition of vitality. The uid excess itself then may
become a secondary source of stagnation since it impedes the ow
of Qi. The body often generates Heat to counteract this uid excess
by drying it. This Heat then accumulates and interm ingles with the
Dampness. Damp Heat can settle in the pelvis, where it damages and
obstructs the Blood . Over time this will lead to coagulation and
deciency of Blood. Damp Heat in the Liver also sets the stage for
problems such as genital and perianal herpes, jaundice, and
hepatitis. In men the manifestations of stagnated Liver Qi  with Damp
Heat are prostatitis, epididymitis, urethritis, and painful ejaculation. BLOOD OF THE  LIVERThe Blood  stored by the Liver is responsible for nourishi ng the
tendons, ligaments, muscles, joints, and eyes. When the Liver cannot
properly store the Blood , symptoms such as muscle spasm, dizziness,
numbness of the limbs, and dry eyes occur. If the ow of Blood  is
poorly regulated, muscles and nerves become easily fatigued, and
metabolic waste products are not eciently eliminated. Stagnation
of Qi and Blood  in the Liver leads to pain and sensitivity in the
muscles, eyes, and glands (such as breasts, thyroid, prostate, testes,
and ovaries) and tiredness, especially fatigue that is worse after rest. JUDICIOUS  GRACE
In short, the job of the Liver Network  is to monitor ow, maintaining
evenness of emotions and clarity of judgment, giving grace and
exibility to the physical and mental body. When the Liver is
healthy, judgm ent and decision making are sound, vision is clear,
and action is resolute. Strengthening the Liver develo ps drive and
adaptability, enhancing our capacity to cope with the vicissitudes of
life. FIRE: THE HEART
The Heart  is considered  the ruler because like a benevolent and
enlightened monarch, it is all-knowing and ever-present, sharing its
wisdom unconditionally for the good of the whole. Our Fire aspect
represents fulllment: the total expression and integration of our
being, the full extent of our expansion, maturation, and
development.Heart-Small Intestine
PROPELS  BLOOD, ENFOLDS  SPIRIT
The Heart  propels the Blood  through the body and enfolds the Spirit ,
maintaining awareness. This continuous ow of Blood  through the
vessels both nurtures the body and serves as a vehicle for
communication. The Blood  communes with each and every cell,
pervading all regions of the soma. It also “houses the mind,” serving
as the material matrix of the psyche. Just as the sun provides warmth and light for all of creation, so
the Heart  suuses and permeates the body with consciousness,
sensation, and feeling. The Heart  maintains awareness by integrating
and communicating experience, establishing an interconnectedness
between our inner life and external universe. The Heart  holds and
envelops the Spirit . In Chinese medicine, the Shen, or Spirit , does not
refer to an independent, discarnate entity and is not to be confused
with Western religious ideas  about the soul or immortal aspects of
human identity. Spirit  in Chinese medicine connotes the totality of the person’s life
force at any given moment and represents the complete outward
expression of the Qi through the personality. When the Spirit  is
strong, it means that the soma, psyche, and personalit y are well
blended. This is reected by aliveness of emotional expression,
presence of mind, bright eyes, and a lustrous complexion. The Spirit
is also the realm of the higher moral and spiritual faculties. Conscious identication with nature and humanity and the
compassion that accompanies those sentiments emanate from the
Heart .Heart Network
A sense of individualized being and at the same time a sense of
union with others is the power of the Heart . The Heart  as the
foundation of the mind in Western terms resembles the integrative
function of the cerebral cortex, which gives rise to the capacity for
thought, perception, sensation, speech, communication, and
memory. What the Kidney  receives through the sense  organs, the
Heart  expresses through speech, the resonance of the voice, and the
radiance of the complexion and eyes. MATE TO THE  HEART. THE SMALL INTESTINE
The paired Yang organ of the Heart Network  is the Small Intestine ,
which separates out the useful constituents of digested food,
conducting uid waste to the Kidney  and solid waste to the Large
Intestine . This function  permits the Essence  of food to be assimilated
by the Spleen  and extracted into the Blood , which ows to the Liver. The Small Intestine  assists the Heart  in communication by the
purication and transportation of uids and substances that enter
the Blood . By separating the purer from coarser elements physically and
psychically, the Small Intestine  protects the Spirit  by ltering out
negative input. Pathologies of the Heart  often manifest in
inammatory disorders of the Small Intestine . This occurs when
overactivity of the Heart  produces Heat that is transm itted to the
Small Intestine  and conducted downward and outward through the
Bladder  and Large Intestine . Urethritis, cystitis, ileitis, duodenal
ulcers, and enteritis can be precipitated by anxiety states associated
with agitation of the Spirit . DISTURBANCES OF THE  HEART
Shocking surprise, inordina te sorrow, or overwhelming joy can
obstruct the Heart ’s function and disrupt the perfusion of Blood  and
the continuity of consciousne ss. An individual whose Heart  has been
overwhelmed by emotional trauma may suer a “break with
reality,” a heart attack, or stroke. If the Blood  of the Heart  isinsucient, even without emotional trauma, the mind will have no
house in which to dwell, and the Spirit  will “wander and roam.” This
deciency  is experienced as forgetful ness, distraction, restlessness,
and disturbed sleep. The Heart  becomes overheated and overactive
when the Yin or Blood  becomes decient . This Heat manifests as
incessant talking, disturbing dreams, aberrations of behavior,
disjointed thinking, or blood in the urine, stool, or sputum. In order for the Heart Network  to function well, it must remain
peaceful and protected. When there is agitation and unrest, it is
dicult for the Heart  to respond appropriately to sensory input. This
makes the Heart  insecure and generates a feeling of anxiety. Under
stress, circulation is abnormal and thinking becomes disordered and
confused. When the Qi of the Heart  dissipa tes, a healthy pink complexion
can alternate between gray pallor and a scarlet veil. The person may
experience sudden exhaustion and feel either too hot or too cold. Enthusiasm for life can be overcome by periods of withdrawal and
melancholy. This person may have diculty nding words and
suer short-term memory loss, shortness of breath, and perspire
with slight exertion. When the Heart  cannot perform its job properly, arterial
circulation becomes impaired: blood pressure lowers, the limbs
become cool, the heart skips beats, and the person feels tired,
swollen, and breathless. These are the symptoms associated with
heart failure. As the Qi dissipates, the tendency is for the Blood  to
become sluggish and stagnant. The extremities may become numb,
and the lips, nose, and nger s take on a purplish hue. As a result of
this Blood  stasis obstructing the Heart , angina or chest pain may
occur. FULL-BODIED SPIRIT
The Heart  has the pure nature of Fire. It exudes warmth and light:
the warmth of good circulation and the light of consciousness. Under stress, the warmth can either dissipate or turn to ames and
the light may become cloud y. When the Heart Network  functionsproperly, a person has a tranquil mind, good memory, clear senses,
restful sleep, and a robust complexion. It is the nature of the Heart
to be accessible, responsive, and serene, like a monarch  who rules
not by force, but by spreading joy, maintaining peace, and
establishing communication. EARTH:  THE SPLEEN
As a minister of agriculture oversees the production and distribution
of farm resources, the Spleen  supplies the nourishment that sustains
the organism. The raw material of food and experience is ingested,
digested, and assimilated to fuel the life of the body and mind. This
fuel, called Nutritive Essence , is extracted and converted into an
abundance of Qi and Blood . Gathering and holding together is the
dominion of Earth . Like Mother Earth, the Spleen  is the constant
provider, the hearth around which the body gathers to renew itself.Spleen NetworkSpleen-Stomach
EXTRACT , CONVERT , SUPPLY , CONTAIN , LIFT
By providing nourishment, Qi, and Blood , the Spleen  holds the fabric
of the body together and upright, maintaining the integrity and
position of esh, blood vessels, and organs. The Spleen  “governs the
Blood “ by keeping it within the arteries and veins and “uplift s the
Qi,” counteracting gravity, by holding the viscera and muscles in
their proper place, preventing prolapse. METABOLIC  FUEL
The Spleen  regulates metabolism. It adjusts the quantity of the pure
uid Essence  that is rened from digestion and released intocirculation. As a hydroelectric dam assures a reliable power output
by controlling the amount of water owing through the turbines,
the Spleen  regulates how much Essence is transfo rmed into Qi and
Blood— that is, the quantity of fuel metabolized determines how
much energy is produced. MOISTURE AND  DENSITY
The distributi on of Moisture  is another function of the Spleen . Through the process of accumulating and releasing Moisture , the
Spleen  adjusts  the viscosity of blood and uids circulating through
the vascular and lymphatic systems, the density of the esh, and the
total mass of the body. The dissemination of Moisture  aects the
weight, shape, and tone of tissue and the lubrication of joints and
mucous membranes. ASSIMILATION
The Spleen  governs the physical extraction of nutrients from food
and the incorporation of ideas and information by the mind. The
faculties of concentration, ideation, recollection, and reection
emanate from the Spleen , which focuses the mind and bestows the
power of intention. Intention is a means of gathering the momentum
necessary to transform will, the impulse of the Kidney , into action,
the drive of the Liver. Maintaining the motivatio n necessary to
sustain eort over time arises from the Spleen . Regulating
metabolism, adjusting the distribution of Moisture , holding tissue
together, preserving the uprightness of muscles and viscera, and
facilitating higher mental processes constitute the means by which
the Spleen  maintains homeostasis and assures adaptation and
equilibrium. CONSTANCY
The Spleen  occupies the position of the fulcrum, the balance point
through which  transition occurs. By means of a fulcrum, a lever
transfers energ y and mass from one site to another. The Spleentransports Nutritive Essence— the basis of Qi and Blood— throughout
the organism, forming and re-forming self and tissue, imparting to
us a sense of substantiality and terrain. Just as a heavy keel assures
the stability of a sailboat, the Spleen  provides ballast. Body weight,
size, and shape remain virtually the same from day to day. To
accommodate uctuating conditions, the Spleen  shifts uid and mass
from place to place, retaining the body’s center of gravity. By
promoting continuity of mental orientation and psychological
perspective, the Spleen  preserves a sense of continuous identity in
relationship to place, people, and values. Such constancy supports
adaptability, the capacity to endure stress without harm. As a strategy for counterbalancing extreme deviation, the Spleen
alters its density to cope with stress. Shifting the mass of the body
facilitates ease of movement or reinforces remaining still and
unperturbed. When the Spleen  metabolically liberates energy and
uids from tissue, relieving pressure and enhancing circulation, the
esh becomes less dense and the body becomes lighter and more
mobile. When matter and uids accumulate, esh increas es and the
body becomes heavier and more stationary. The Spleen  attempts to
master disequilibrium by slowing down or speeding up the
conversion of nourishment to Blood  and Qi. When  the Spleen
thickens uids and tissue, it produces stagnation and adhesion,
retarding movement and weighing down the body. OVERWHELMED
When overburdened by excessive input, either food or information,
the Spleen  cannot transform or transport what it receives, and it
produces congestion instead of providing nourishment. This
congestion is experienced as distension, fullness, and lethargy
accompanied by ponderous, obsessive, and muddy thinking. Movement of mind and body is lugubrious and eortful. When the
Spleen  is exhausted, the mind becomes disoriented, easily distracted
by scattered, supercial, and elusive thoughts. The body feels
fatigue, a lack of energy and strength.The Spleen  “supervises” the Blood  by keeping it within the vessels. Normally through its function of digestion and assimilation, the
Spleen  supplie s the nourishment to maintain the tone and elasticity
of the blood vessel walls. If the Spleen  cannot  perform this role, the
blood vessel walls grow fragile and may even collapse—the basis of
bruising, varicosities, chronic bleeding, and hemorrhage. Since the Spleen  is the source of the juices of the body that
circulate in the media of blood, lymph, and saliva, it is vulnerable to
problems of Dampness . Surplus uid spills over into the tissue. After
tissue becomes saturated, uid is shunted into joints, sinuses,
abdomen, lungs, and the space between skin and muscle. This excess
is experienced  as spongy tender esh, swelling of the belly, joints,
and lymph nodes, edema under the skin, painful swellings of the
breast or repro ductive organs , and copious or sticky disch arges from
the nose, throat, mouth, and other mucous membranes. The texture
of secretions is determined by the interaction of Dampness  with Heat
or Cold. Clear and uent discharges are a product of Cold aecting
the Spleen ; thick and sticky discharge s occur when Heat becomes
entangled with Moisture . Phlegm is congealed uid that arises from accumulated Dampness
and obstructs the free ow of Qi and Blood , producing stagnation. Phlegm in the respiratory tract is associated with coughing,
wheezing, and expectoration of sputum. Phlegm aecting the joints,
muscles, and nerves is felt but not seen—this “invisible phlegm”
creates arthritic and rheum atic pain, dizziness, seizu res, even
paralysis. MATE OF THE  SPLEEN. THE STOMACH
The Yang partner within the Spleen Network  is the Stomach , which
“rots and ripens” food by moistening and decompos ing it. In
contrast with the Spleen , the Stomach  needs uids to execute its
duty. Yet excessive wetness makes the Spleen ’s job of absorbing and
distributing uids more dicult. Since the Stomach  is Yang, its
nature is warmer and drier and therefore needs the balance of Yinmoisture; since  the Spleen  is cooler and damper, Yin, it needs the
balance of Yang dryness. Normally the Spleen Qi moves up, bringing pure Essence  to the
Lung, and the Stomach Qi descen ds, bringing impure matter and
liquid to the Intestines . If instead the Stomach Qi rebels and moves
upward, belch ing, hiccups, nausea, regurgitation, and inamed
gums can occur. It is the Spleen ’s upward-moving Qi that maintains
organs, vessels , and tissues in their proper place. If Spleen Qi sinks
downward, diarrhea and prolapse of organs and veins occurs,
especially of the stomach, intestines, uterus, and rectum, causing
hernias and hemorrhoids. WEAK SPLEEN: DEPLETED  QI AND BLOOD
Just as Spleen  weakness leads to deciency  of Qi, it also leads to a
deciency  of Blood . Symptoms of this are anem ia, dry skin and hair,
blurry vision, pale lips and nails, dizziness, and fatigue (muscle
atrophy, weak ness, and emaciation). The Heart  depends on the
Blood  formed by the Spleen , the lack of which leads to symptoms
like palpitations and insomn ia. Similarly, without having  adequate
Blood  to store, the Liver will become unstable, unab le to properly
regulate the Qi. This in turn causes disruption to the digestive
function of the Spleen . For the Lung, when the moist Essence
generated by the Spleen  is insucient, its delicate lining, plus that of
the nose and large intestine, becomes dry and fragile. This hinders
the blending of Essence  (Food and Air), leading to a loss of vitality
and weakening of body defenses. GREAT SUSTAINER
Thus the Spleen  assists the Liver and Heart  by maintaining the
integrity of the blood vessels, nourishing the Blood , and maintaining
its proper viscosity so that it ows smoothly. This helps to preserve
the stability of the mind and emotions. It assists the Lung and the
Kidney  by generating Essence  and distributing adequate Moisture  and
lubrication for skin and mucous membrane.METAL: THE LUNG
In the Lung, the Qi of Heaven (air) joins with the Qi of Earth
(nutrition), forming the Qi that vitalizes human life. Like a minister
who conducts aairs of state and determines territorial borders, the
Lung governs the relationship between the inside and the outside,
setting limits and protecting boundaries. With restraint and
delicacy, expanding and contracting, the Lung collects, mixes, and
scatters the Qi, instilling rhythm and order. Lung-Large Intestine
ESTABLISHING THE  CADENCE OF  QI
The newborn’s rst breath ushers in its separate, individual
existence. The activity of respiration drives the Qi throughout the
body. This continuous bellowslike pulsation of the chest and
abdomen sets the basic rhythmic pattern of all functions in the
organism. To receive air, the Lung empties, slowing the movement
of Qi, and when the chest lls, the movement of Qi accelerates. In
Western terms, the function of the parasympathetic nervous system
is analo gous to that of the Lung insofar as it is a mechanism for
inhibiting and quieting activity. Many physical and spiritual self-mastery systems adhere to the
premise that by controlling the breath one can achieve and preserve
mental clarit y, emotional  tranquillity, and physic al vigor. Accordingly, Taoist adepts developed a practical discipline of breath
called Qi Gong  to cultivate vitality and prevent disease.As in the alchemical proces s of transmuting the base metals of
lead and mercury into gold, the Lung extracts the Essence  from Air,
combining it with the Essence  from Food sent by the Spleen , distilling
it into the pure, correct Qi of bodily life. The Lung then guides this
rened essence downward from the head into the chest and
abdomen and outward toward the muscles, skin, and extremities. Through exhalation, the Lung eliminates the by-products  of its
alchemical work by expelling  the turbid, used air. If this descending
and dispersing  cadence is thwarted, an uprising of rebellious Qi
causes coarse breathing, headaches, tightness of the chest and
shoulders, and mental distress.Lung Networ k
EXTERNAL  SECURITY
As the interface between our inner and outer world, the Lung
manages external security. Sometimes referred to as the “third
Lung,” the skin is the outermost surface of the self, providing an
elastic envelope that contains us, shielding against intrusion. The
Lung transpires across the dermal layer: through perspiration, plus
opening and closing the pores, it constantly adjusts the moisture and
temperature of the body. Like a screen of variable porosity, the Lung
tightens and thickens the skin to ward o undesirable inuences
and seal in valuable internal resources, or it loosens and thins the
skin to release unwanted internal substances or feelings and permit
penetration of desirable inuences. Often the rst strategy for
treating acute illness is to drive the pathogenic inuenc es of Cold,
Heat, and Wind  out through the skin by using methods that
stimulate peripheral circulation and open the pores. The Lung
mobilizes the periphery, called the wei Qi, or rst line of defense,
which enables the body to adapt to its environment and resist
adversity. If the Lung Qi is weak, our physical and emotional
protection is reduced, making  us vulnerable to infectious diseases as
well as to the negative thoughts and feelings of other people. DISPERSION OF  MOISTURE
The smooth dispersion of Moisture  to all parts of the body is also a
task of the Lung. It collects the Fluid Essence  transported upward
from the Spleen  and moisture from the air and “precipitates” it
downward, like mist, to the Kidney  and Bladder  as well as releasing
it as sweat. Thus the Lungs  serve to regulate urine output. If the Lung
Qi is prevented from properly descending, Moisture  accumulates in
the upper body, causing facial edema above and scanty urinary
output below. If, on the other hand, the Lung Qi is severely
weakened, Moisture  and vitality may leak away from the body
through excessive sweating (perspiration at rest) or uncontrolled
urination (incontinence), because the Lung Yang can no longer
vaporize the Qi upward. Since Moisture  is generated by the Spleen
and transported to the Lung, if there is a Spleen  problem, there willbe a buildup of Moisture , or Dampness . This Dampness  in the Lung can
congeal into phlegm, which obstructs the bronchi, throat, and nose,
impairing respiration, causing coughing, asthma, and nasal
congestion. The Lung is the upper source that accepts the Qi, and the
Kidney  is the lower source that grasps and anchors the Qi. Shortness
of breath can occur when the Kidney  cannot store the Qi that the
Lung receives. THE LUNG-HEART CONNECTION
Since the Lung commands the Qi and the Heart  rules the Blood , the
Lung and Heart  depend upon each other. The axiom “Where Qi goes,
Blood  ows” means that the movement of Qi governs the ow of
Blood . The beat of the heart keeps pace with the breath, and the
Blood  follows the Qi on its return to the Heart . A congestion of Lung
Qi impedes the circulation of Blood , causing palpitations and fullness
in the chest. A deciency  of Heart  function impairs respiration,
causing shortness of breath and easy sweating. Other disturbances of
the Lung manife st as disorders of the skin, mucous membrane, and
venous circulation. Manifestations of this include dry and wrinkled
skin, allergic dermatitis, loss of body hair, varicose veins, sensitivity
to drafts and changes in temperature, and diminished immunity to
colds, us, and other infectious microbes. MATE OF THE  LUNG: THE  LARGE INTESTINE
The Large Intestine  is the Yang partner of the Lung Network  It amasses
and discharges the refuse of digestion and metabolism, continuing
the process of rening that begins in the Lung. By dispelling stale air
and excreting turbid matter , the Lung and Large Intestine  separate
out that which we no longer desire or need. Generally, the Large Intestine  delineates and shapes that which we
no longer want and that which is not us—creating the space for
recognition of what we do want and who we are. It helps us to
concretely distinguish between what is useful and useless, benecial
and harmful, right and wrong, self and nonself.When the Large Intestine  is not functio ning properly,  distinctions
become vague  and ambiguous, and the mind becomes unclear and
cluttered. Failu re to eliminate the old leaves no room to take in
what is fresh and new, leaving an unpleasant feeling of stuness,
staleness, and lifelessness. Conversely, being unable to extract and
retain the good leaves a person weak, empty, and withered. The
Large Intestine , together with the Lung, promotes the processes of
separation, distillation, individuation, and elimination, engendering
a distinct sense of form and value. The ease with which we are able to let go of unnecessary
thoughts, feelings, and attachments is facilitated by the function of
this Network . Letting go can be experienced in the extreme as a loss
of control, provoking an urgent desire to exercise stricter self-
regulation. For the sake of security, relaxation and exibility may be
sacriced. This reluctance to easily release impulses and express
feelings develops into a posture of rigidity and withholding. Suppressing physical and emotional responsiveness is a way of
armoring oneself, stiening and hardening the protectiv e envelope
of the psyche  and soma. The skin and supercial musculature
become rigid, the deeper muscles of the diaphragm and intestines
become spastic and tense. Asthma, constipation, stiness of the
spine and neck, and spastic colon are the consequences of this
overrestraint of Lung and Large Intestine . Ment al xation and
emotional inhibition limit the range of response, restricting
creativity and the adaptability of the organism. INSPIRATION , FORM
With inspiration and expiration the body inates and shrinks,
dening the margins of contraction and expansion, the fundamental
polarities of Yin and Yang. Breath ing is separated into inhalation
and exhalation—between the two there is a brief interval,  a moment
of stillness that partitions events, marking beginnings and endings. The Lung is sensitive, tender, yielding,  open, and rened as it directs
the Qi, providing form, structure, and denition. When the Lung is
vigorous and strong, the skin is smooth, supple, and vibrant, thebody has abundant physical power, an even tempo, and superior
immunity. The Lung is the source of inspiration—it creates the open
space, the emptiness within  which new ideas and emotions take
shape. WATER: THE KIDNEY
The Kidney  consol idates and stores the Qi that initiates and keeps
life growing. Like a minister of interior who conserves natural
resources, stockpiling essential raw materials for use in times of
growth, crisis, or transition, the Kidney preserves  what is essential,
the Essence , of human life. As the well of vitality and endurance, the
Kidney  is the germ of intellect, creativity, and houses our instinct to
procreate and survive. Kidney-Bladder
HARBORS THE  GERM
Before we are born our parents endow us with Essence Qi, which
following birth is fortied by Air Qi  from the Lungs  and Food Qi  from
the Spleen . Both inherited and acquire d Qi is collected within the
reservoir of the Kidney  to be dispensed as needed. To say the Kidney
holds the Essence  means it generates and warehouses the original
material substance that forms  the basis of all other tissues—it grasps
the kernel from which all life springs. Kidney Essence  can be likened
to the geneti c information encoded in DNA, the template of
biological destiny, which along with basic structural proteins formshormones and enzymes that direct cellular metabolism. The Kidney
is the fundament that uphold s our continuous regeneration, the link
in our chain of being. Responsible for procreation, the Kidney
transmits our physical and cultural inheritance as a species from
millions of years of evolution. It is the source of our imagination,
enabling us to look backward at our ancestral origins, our heritage,
and look forward to envision our future and create our progeny. Kidney NetworkAs the deep-reaching roots of a sapling suck the juices of the earth
while its leafy branches imbibe sunlight and air, so the Kidney
secures essent ial sap (Yin) while imparting essential heat (Yang). Kidney Yin , like the root system, nourishes and moisturizes, whereas
Kidney Yang warms  and activates. Even though the Kidney  is the
most Yin organ, it contains within it the Yang seed of its opposite,
Fire. The rudime ntary vegetative mechanisms that sustain the
organism—analogous to the integrated function of the
hypothalamus, pituitary, and adrenal glands in Western terms—are
governed by the Kidney . The primary catalytic substance, Kidney
Essence  (Jing), enables the Spirit  (Shen) to express itself. Jing and
Shen interac t to create the soma and the psyche, the Water  and Fire,
the Yin and Yang. The presence  (Shen) that animates the being is
required to humanize its vessel, the body. The vessel (Jing) is
necessary to give mindful existence its form. REGENERATION
The Kidney  supports the reproductive organs (ovaries, uterus,
testicles, prost ate), the reproductive material (sperm and ovum),
and reproduct ive activity (sexual impulse, ovulation, ejaculation,fertilization, gestation). When the Kidney Qi  is abundant, sexual and
reproductive life is vigorous  and lasting. The supply of inherited
Essence  is nite—our lifespan is demarcated by its ultimate
diminution. GROWTH
The Kidney  engenders the structural elements of the body and
regulates growth. The proper unfolding of mental and physical
maturation depends upon the adequate supply of Essence , which
gives rise to the marrow, which in turn produces the brain and
spinal cord, bones, teeth, blood, and hair. The brain is called the
“sea of marrow,” meaning that the cleverness and acuity of the
mind and senses are subsid ized by the Kidney , as is the timely
appearance of teeth, secondary sexual characteristics, the ability to
store calcium in the bones, inscribe experience in the memory, and
accelerate the manufacture of red blood cells. When Essence  is plentiful, the life force and the ability to resist
disease and adapt to change are strong. Poor health, developmental
deformities, mental retardat ion, fragility of bone, and premature
aging signify insuciency of Essence . Withering of the skin,
deterioration of the joints, fading of mental faculties, stiness of the
spine, loss or graying of hair, dimness of vision and hearing, loss of
teeth, impotence, and infertility betray its decline. Ample stamina,
luxuriant hair, perennial vigor, sound teeth, and agility of thinking
evidence ourishing Essence . FLUID METABOLISM
Kidney Yin is the basis of all liquid substances in the body, and
Kidney Yang regulates the balance and circulation of these
constituents. All internal secretions and interstitial uids are derived
from the synthesis of inherited and acquired Yin Essence , including
tears, saliva, mucus, urine, sweat, cerebrospinal uid, synovial uid,
plasma, and semen. The Yin aspect of the Kidney  accepts and stores
the Qi that precipitates downward from the Lung and the surplus Qifrom the Spleen  and Stomach , transmitted by the Small Intestine . By
sucking in the descending Qi from the Lung and holding on to it, the
Kidney  anchor s the Qi like a root, permitting deep inhalation and
perfusion of oxygen (Air Qi). The Kidney  in the lower body and the
Lung in the upper body act upon the Qi as the moving coil within a
magnetic chamber generates an oscillating electrical eld. The Qi
constantly moves downward and upward between the poles of the
pelvis and chest. If too much uid condenses in the lower body, it stagnates,
producing lower abdominal bloating, swelling of the knees and
ankles, and puness beneath the eyes. Water retention represents
either the inability of the Kidney  to discharge turbid uid or the
excessive accumulation of surplus energy in the form of Moisture . In
either case, the buildup of interstitial uid can interfer e with the
circulation of Qi and Blood , aecting primarily the Lungs  and Heart . Excessive Moisture  in the Lung becomes phlegm and is manifested by
puness of the face and skin between the eyebrows and upper
eyelids. In the Heart Network  excess Moisture  shows as edema within
the chest and upper abdomen and swelling of the hands and tongue. MATE OF THE  KIDNEY. THE BLADDER
As the Kidney  lters pure from turbid uid to produce urine,
vaporizing Moisture  upward and recycling nutrient and lubricating
uids, the Bladder  holds and releases the unneeded uid. Through
its Yang partner, the Bladder , the Kidney  controls the urethral
sphincter, regulating the discharge of urine and semen. Through the
other lower sphincters of the anus and cervix the Kidney  regulates
the retention and release of stool and menstrual blood. BASAL METABOLISM
Just as an ember hiding its dense heat within a dark husk of charred
wood ignites new fuel, so Kidney Yang kindles metabolic process. Whereas the bright ashing Yang of the Heart  shimm ers across the
surface throug h the eyes, the Yang of the Kidney  is buried below thenavel, where warmth is felt but not seen, like the molten core of our
planet. Kidney Yang suppli es the necessary spark that stirs the
organism, warms the body, animates the Spirit , activates the Spleen
and Liver, assists the Lung in mobilizing Qi, instigates reproduction,
regulates water metabolism, and oversees the Bladder  in the storage
and discharge of urine. If Kidney Yang is exceptionally robust, one
has superior resistance to cold, reliable digestive power, and lifelong
sexual potency. When the circulation of uids is not regulated, it is often a
problem of Kidney Yang not controllin g Kidney Yin. Essential heat
must not cease ; if it does, the body cannot remain warm, respiration
falters, and food cannot be digested. With a deciency  of Kidney
Yang, the person feels cold and is cold to the touch, and symptoms
manifest such as diarrhea, frequent or incontinent urine, infertility,
impotence, premature ejaculation, loss of hearing, ringing in the
ears, dizziness  from fatigue, and weakness and pain in the knees,
lower legs, and low back. Kidney Yang  is vulnerable to damage by exposure to physical cold
—cold weather or air conditioning—and by the ingestion of iced or
refrigerated foods and beverages. Kidney Yin  is subje ct to damage by
chemical agents, such as antibiotics, analgesics, tranquilizers, food
additives, air pollutants, and recreational drugs. It may also be
harmed by inadequate intake  of water and too much bitter, salty, or
hot, spicy food. The Kidney  is generally undermined by inadequate
sleep, excessive exercise, sexual activity, or work. THE ORIGINAL  SOURCE
All other Organs  depend on the Kidney  for moistening and
regeneration ( Yin) and for animation and warmth ( Yang). The Kidney
enables the Spleen  to lubricate and nourish tissue and supplies the
Heat essenti al for digestion; the Heart  relies upon Kidney Yang to
exert the force  required for systole; the Lung requires the vaporizing,
moistening, and anchoring power of the Kidney . The Liver needs the
moistening of Kidney Yin  to nourish the Blood  and subdue the Fire of
the Liver, and it requires the mobilizing function of Kidney Yang toregulate and distribute the Blood . A deciency  in another Organ
Network  adversely aects the Kidney  by draining its reserves of
Essence . Together the Yin and Yang of the Kidney  constru ct the substance
and stimulate the function of the soma and psyche. The Kidney  is
like an inland sea: on the surface languid and seren e, fed by
seasonal rains and crystal-p ure underground rivers, with warm
mineral-rich vapors bubbling up from beneath its oor, breathing
renewal into salty waters that teem with primordial marine life. Submerged within us, the Kidney  envelops the hidden, quintessential
treasure house of life’s potentiating power. (see larger image)  
Click  to download a PDF of Typical Disease Patterns*Five Phases  is a translation of the Chinese phrase Wu Xing , meaning ve (wu) fundamental
processes, agents, interactive phases, movements, transformations, or powers ( xing). *Although there are ve Organ Networks  and ten viscera, there are twelve channels. Two
functional entities called the Pericardium  and Triple-Burner  have no corresponding visceral
structures yet have acupuncture channels associated with them. The Triple-Burner  is viewed
as an integrating function that ties together and harmonizes the physiologic processes of
the primary Organ Networks . It regulates the metabolism and the distribution of body uids
other than Blood . The Triple-Burner  is represented by the three cavities of the body: the
chest, abdomen, and pelvis. The Pericardium , or Heart Protector , is viewed as the active
mechanism of the Heart , whereas the Heart  itself is accorded the role of harboring  the spirit
and maintaining conscious awareness. In the historical development of Chinese medical theory, the existence of other organs
such as the brain and uterus were dened as “strange organs” outside of Five-Phase  or Yin-
Yang theory. These “strange organs” such as the uterus, brain, Pericardium , and Triple-
Burner  do not t neatly into the Five-Phase  model. For our purposes, the Pericardium  and
Triple-Burner  can be subsumed within the Phases  of Fire and Water  respectively. Although
they are anatomically distinct struct ures, the brain and uterus are not understood as
functionally separate from the Organ Networks  of the Kidney, Heart, Liver, and Spleen , and
neither do they have their own distinct channels. OceanofPDF.comII 
TYPES
OceanofPDF.comFive-Phase Theory : Who Am I?CHAPTER SEVEN
WHO AM I: FIVE-PHASE ARCHETYPES
Every life is a point of view directed upon the universe. Strictly
speaking, what one life sees no other can. Every individual,
whether person, nation, or epoch, is an organ, for which there
can be no substitute, constructed for the apprehension of
truth.…  Without the develo pment, the perpetual chang e and
the inexhaustible series of adventures which constitute life, the
universe, or absolutely valid truth, would remain
unknown.…  Reality happens to be, like a landscape, possessed
of an innite number of perspectives, all equally veraciou s and
authentic. The sole false perspective is that which claims to be
the only one there is. José Ortega y Gasset                        
“The Doctrine of the Point of View,”  
The Modern Theme                          
JUST AS NATIVE FLORA TRANSPLAN TED TO ANOTHER REGION ADAPTS TO the
new environment in order to survive, so theories conform to cultural
settings and historical ages in order to remain relevant. Translating
age-old concepts from one culture to another in itself alters them. But in these next chapters we have gone a step further by exercising
our imaginatio ns and daring ourselves to cut a new trail through the
old territory of Five-Phase  thinking. We are reinventing as well as recapitulating classical concepts in
order to address the concerns of the people who walk through our
clinic doors. On the one hand, they just want their troubles to
disappear, they want to be “xed” so that they can go on with their
lives unimpeded. On the other, they are curious about the origin
and meaning of their diculties and discomforts, suspecting thatgreater insight will enable them to avoid future problems. People
want to know: “How come I have the trouble that I do? Where does
it come  from? How can I understand it? What can I do about it? How can I prevent it in from recurring?”
Five-Phase Theory  aords a particularly comprehensive, complex,
yet manageable schema for self-understanding. It is an enduring
conceptual system, as worthw hile to us today in America, modied
and developed to conform to our culture, as it was in early China. It is a tool to aid us in the observation of what is otherwise too
hidden, too blurred, or too beyond reach: the inner, the social, and
the transcendental. As a microscope brings the invisible world into
view, this thinking is a lens through which we can behold the
workings of our internal process. As a pair of reading glasses
claries what is in front of our noses, these ve patterns of
movement bring into focus our relationships—our way of
interacting with the world. As a telescope magnies the
constellations, this paradigm helps us grasp the vast scheme of the
universe, aidin g us in the divination of our certain place between
heaven and earth. FIVE PHASES DISTINGUISH  FIVE TYPES OF  PEOPLE
Our rendering of Five-Phase Theory  postulates that we have styles of
being in the world, inclinations, and gifts akin to the ve seasons
and powers. We are characterized by a hidden and ineable
organizing force through which all of our experience is incorporated
and expressed. Within each of us there is a particular Phase  around  which  the
others spin, the source from which our deepest impulses issue forth. This Phase  is our type, the primal ontological matrix that initiates
and governs the forming of our unique existence. We can distinguish
ve types—each of which possesses an inner landscape as distinct as
the desert is from the jungle , as dierent as the pale dry leaves of
autumn are from the aming red dahlias of summer.By learning how we are “put together”—how our soma and
psyche are organized—our nature is revealed. When we know
ourselves, we can behave accordingly. Self-recognition is a
prerequisite for self-mastery. By applying the language of Five-Phase
Theory , we can wrest le with the existential issues of identity (Who
am I—how am I put together? ), of purpose (What am I here to do? ),
and of destiny (Who will I become, and how can I make the best of
it?). Five-Phase  analysis can inform us about our virtues and frailties,
helping us to be wiser in our choices about what to pursue and what
to avoid. Unearthing the archetypal roots of our character provides
insight into our aptitudes, relationships, desires, and dreams as well
as our health ailments, emotional xations, mental doubts, and
spiritual dilemmas. Although Five-Phase Theory  is old, the idea of Five-Phase  “types” is
our eort at grafting a Western psychospiritual branch  onto the
trunk of traditional Chinese medical thought. By fusing Chinese
traditional meanings with Western cultural metaphors, we are
expanding the ancient Five-Phase  constructs into a
phenomenological 1 model  that unies physic al, emotional, and
mythical realm s of human experience and behavior. 2 We oer this
version of Five-Phase  thinking as our attempt at bridging Eastern and
Western ideas about medicine and human process. INDIVIDUAL  PSYCHOLOGY  IN CHINESE  MEDICINE
Psychology as we know it has not existed in classical Chinese
medical thinking and remains of little importance in contemporary
Chinese culture. Rather, Confucianism, with its emphatic focus on
the social order, has dominated Chinese medical philosophy, ethics,
and practice. In China today, individual development and welfare
remain second ary to the good of society as a whole. Within this
context, the psychology of individual personality has not maturedbeyond the somatic-psychic correspondences articulated during the
Han dynasty (200 B.C.–A.D. 200). This cultural history has translated into medical values: a healthy
person is dened as a productive person, suciently adjusted so as
not to threaten  the status quo. A sound mind is assumed  to be the
natural outcom e of a t body and a correct relationship with family
and society. This is the distance that individual psychology travels. The logic is that if people are in harmony with others in their family
and society, they are presumed to be happy within themselves. The
biological striving for self-determination is molded within a
relatively rigid and static social model of a contented individual
who exists to serve the family, the clan, and the state. 4
In the West this set of assumptions is reversed. Individualism and
personal development are elevated and rewarded as primary values. Within the social order, the common good is expected  to be the
natural outcom e of individual freedom and fulllment. The logic is
that if people are satised with themselves, they will be productive
and cooperative members of society. In this context, the psychology
of personality assumes great signicance. We strive vigorously
toward self-development, always testing the constraints imposed by
the need for social stability. Society in our culture is supposed to
serve the individual. Even though in China’s history there has been greater concern
with social role than with the issues of inner life and self-identity,
generally Chinese philosophy claims that the basis for human
evolution, freedom, and strength derives from harmony with nature,
being familiar with and knowledgeable about the life process. Because Chinese medicine conceptually denies the division between
soma and psyche, arming the unity of body and mind, this lays
the groundwor k for us to use the thinking of Chinese medicine in
ways the Chinese themselves have not pursued. FIVE-PHASE  THEORY FOR  SELF-UNDERSTANDINGThe Five Phases  are not “things,” but rather descriptions of primal
forces within a universe of larger and smaller, contracting and
expanding, interacting and cogenerating systems. This relational
continuum is bounded at one end by more dense and tangible forms
(Yin) and at the other by less tangible, more amorphous and diuse
forms (Yang). These ve forces trace process—from its inception
through the Phases : consolidation  and potentiation belongs to Water ,
expansion and initiation to Wood , compl etion and fulllment to Fire,
contraction and release to Metal , and stability and poise to Earth . The cosmos embodies all the Phases, as does each human  being and
process. Every individual swirls like a planet, enveloping a hidden
core and displaying a surface terrain, represented by the poles of
Water  and Fire, Kidney  and Heart . Rotational movement occurs
within the context of opposition between the centripetal
(contractive) and centrifugal  (expansive) forces of Metal  and Wood ,
Lung and Liver. The axis of revolution and the center of gravity and
mass is represented by Earth , the Spleen , holdin g all other forces in
harmonic tension. This energetic model describes interaction, how the life force
pulsates, inspiring and expiring, generating and degenerating,
charging and discharging. Just as the magnetic needle of a compass
always represents north and south, so Water  always  repres ents the
force that stores, accumulates, and generates charge, that restores
after release; and Fire always symbolizes the end point of expansion,
consummation. Lines of correspondence between the energies of the
Five Phases  and individual structure and process establish “character
types.” 5
Carl Jung established “archetypes” to describe recurring themes of
universal signicance, synth esizing the insights of psychoanalytic
thought and Eastern mysticism. Following Jung’s exam ple, we’ve
named ve archetypes to represent the anthropomorphic qualities of
each Phase , joining the insights of Western psychology with Chinese
correspondence thinking. 6 One Phase  predominates , shaping and
dening us as well as creatin g the most meaningful context for our
evolution to unfold. The existential issues and questions central toour life are embodied in the symbolic archetypal gures  associated
with each Phase . To say a person leads his or her life as a Pioneer, Philosopher,
Peacemaker, Alchemist , or Wizard  is to evoke an image of the most
arming context within which an individual achieves self-
expression. For example, the Pioneer  personies Wood , striking into
the wilderness with a bold, adventurous spirit to break new ground,
face challenges, overcome diculty, and conquer the unknown.
_OceanofPDF.com_Between_Heaven_and_Earth_-_Harriet_Beinfield.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        During sleep, the anabolic or regenerative
phase is at its maximum. The time of awakening is the beginning of
the catabolic phase, when energy is liberated for the purpose of
doing work. Symptoms that appear and disappear regularly during
dierent times  of the day correspond directly to this ebb and ow of
Qi. Symptoms of excess  appear during peak hours, those of deciency
during the ebb tides of Qi. Symptoms of Kidney deciency  often
manifest between ve and seven A. M. This accounts  for the dicu lty
some people have in awakening with vigor and enthusiasm. Conversely, excessive Kidney Qi may manifest as increased stiness
and pain in the lower back during the peak hours of Bladder  and
Kidney  function, between three and seven P.
Sleep
According to the text, what is the maximum phase of anabolic or regenerative processes during the day?
The Heart Network is responsible for maintaining awareness and consciousness, as well as governing the relationship between the inner and outer world.
What is the purpose of the Heart Network, according to the text?
The Spleen regulates the digestion and assimilation of food, generates Qi and Blood, and maintains the integrity of the body by absorbing and distributing uids and uids.
What is the role of the Spleen, according to the text?
The Spleen is the minister of agriculture, overseeing the production and distribution of resources, and is responsible for the formation of the blood, the synthesis of Nutritive Essence, and the distribution of Qi.
What is the relationship between the Spleen and the other Organ Networks, as described in the text?
The Kidney is responsible for conserving and storing the Qi, and is the source of our imagination, creativity, and the ability to envision the future.
According to the text, what is the purpose of the Kidney Network?