Kidney is the storehouse of essence
Emotions and Health - A non religious perspective
Since ancient times, causation of diseases was understood to fall into two major categories-external and internal. Extremes of weather and the influence of pathogens are deemed as external causes, while internal causes were attributed to the emotions.
Although emotions don't directly cause diseases, the impact of long term negative emotions make it more likely that a disease process will overcome the body's defences and homeostatic mechanisms.
Emotional distress can be observed in these immediate secondary effects; such as digestive stress & disturbed sleep or insomnia.
More significantly than this, emotional distress may trigger flare-ups of chronic diseases. Many patients with autoimmune disease mention that this occurs after an emotionally stressful time.
In TCM perspectives, the group of seven emotions are attributed to have different effects on the body’s organ network.
These are -
o Xi /喜 - joy; also: happiness, excitement, pleasure, elation
o Nu /怒 - anger; also: irritation
o Si /思- anxiety; also: over-thinking, pensiveness, brooding
o You/愁 - melancholy; also: sorrow, grief, worry, anxiety
o Bei /悲 - grief; also: sorrow, sadness
o Kong /恐 -fear
o Jing/驚 - fright; also: terror
Qi; a circulating life force within our system can be affected. It controls our body functions by moving blood flow. When this flow is interrupted, stagnant qi may result which may then result in blood stasis in the long run.
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Jing is stored in the kidney can be differentiated into prenatal jing and postnatal jing.
Prenatal jing contains the information that is given to us before birth (we would today describe it as genetic information) that is intimately linked to the growth and maturation of an individual, which differs for men and women.
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The defining passage in the Neijing for women reads: "At the age of seven, the kidney qi [the physical action generated by the material basis of kidney jing] in females is strong, and the teeth come in.
At the age of two times seven, the tiangui (stage of hormonal and reproductive maturity) arrives, the conception vessel opens, the penetrating vessel flourishes, menstruation is regular, and pregnancy becomes possible."
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With regard to male physiology: "At the age of eight, the kidney qi solidifies in males and teeth develop. At the age of two times eight, the kidney qi flourishes, the tiangui 天癸arrives, ejaculation occurs, and it becomes possible to have intercourse with females and beget children............. ;
at the age of seven times eight, the liver qi is exhausted, the tendons are unable to facilitate smooth movement, the tiangui 天癸 is dried up, jing is sparse, the kidney system is exhausted, and symptoms of physical aging are plentiful."
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Postnatal jing is the nutritive essence distilled from food by the spleen/stomach, and used to provide a constant flow of nourishing dew to the other organ networks.
If all the networks are plentifully supplied, the surplus of the body's vital fluid transformation is stored in the kidney.
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The Neijing states: "The kidney is in charge of water, and it receives the essences of the other zang and fu organ networks and stores it."
Before birth, prenatal jing forms the material basis for the development of postnatal jing. Once born, postnatal jing continuously boosts the body's limited supply of prenatal jing. Both forms of essence compose an indivisible entity.
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Kidney jing encompasses both kidney yin and kidney yang, often referred to as the body's original yin and original yang.
Kidney qi is produced by the dynamic interaction between the two, specifically the action of functional/warming kidney yang steaming the material kidney yin.
Kidney yin is the source of all material body fluids, in charge of nourishing and moistening all organ networks.
Kidney yang, sometimes also called true yang, is the source of all types of yang qi. It is the driving force behind all processes of warming, generation, and transformation.
The yin and yang aspects of the kidney both rely on each other and control each other. The proper balance between kidney yin and kidney yang is an important precondition for health.
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Shen; which describes the human spirit that is said to be seated in the heart and is manifest as the mind and is part of the trio of shen, qi, and jing, the latter being the fundamental essence that nurtures the body.
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Shen; which describes the human spirit that is said to be seated in the heart and is manifest as the mind and is part of the trio of shen, qi, and jing, the latter being the fundamental essence that nurtures the body.
In traditional Chinese medicine, all such concepts as consciousness, feeling, and thought are referred to as shen, meaning mind, which is considered to be stored in the heart and to govern all the activities of the organism.
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The earliest known discourse on shen in the medical context is found in the Huangdi Neijing Lingshu, in Scroll Two. The document that is passed down to us today is believed to have originated during the Han Dynasty, perhaps around 100 B.C.
Regulation by the mind is necessary in all physiological functions. In fact, the so-called three treasures [shen, jing, qi] are: mind, essence (which constitutes the material basis of the human body), and qi (which is the motive force of all life activities).
A sound mind is considered the basis of health and longevity; similarly, scarcity of essence, deficiency of qi, and weakness of mind are the main causes of illness and aging.
Since mind plays the role of governing life and commanding all the physiological functions of the primary internal organs and those of the rest of the body as well, it is easily depleted or impaired.
Hence, taking good care of the mind is particularly important. There are specific means of attaining balance and harmony that are incorporated into the Chinese culture, based on a long history of seeking good health and longevity.
A sound mind is considered the basis of health and longevity; similarly, scarcity of essence, deficiency of qi, and weakness of mind are the main causes of illness and aging.
Since mind plays the role of governing life and commanding all the physiological functions of the primary internal organs and those of the rest of the body as well, it is easily depleted or impaired.
Hence, taking good care of the mind is particularly important. There are specific means of attaining balance and harmony that are incorporated into the Chinese culture, based on a long history of seeking good health and longevity.
The ancient classics suggest that qigong is a definite way to attain qi (energy flow), shen(mind) & jing (essence) balance.
Practicing temperance in food and drink, following a regular schedule in daily life, avoiding overexertion, and attaining emotional equilibrium by keeping calm, cheerful and positive.
For Qigong classes, please refer to- Anti Aging Foods and Exercises
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Reference
Practicing temperance in food and drink, following a regular schedule in daily life, avoiding overexertion, and attaining emotional equilibrium by keeping calm, cheerful and positive.
As explained in the book Huangdi Nei Jing, remaining free from whimsical and improper thoughts, keeping a cheerful and happy mood, cherishing a rich variety of interest, leading a tranquil and undisturbed life, maintaining a mind which is relaxed, happy, open, and optimistic; these are important principles in regulating the mind and in attaining optimal health and longevity.
-------------------------------------------------------------------For Qigong classes, please refer to- Anti Aging Foods and Exercises
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Reference
Wei Tsuei, Roots of Chinese Culture and Medicine, 1989 Chinese Culture Books Company, Oakland, CA.
Tang Zonghai, A Refined Interpretation of the Medical Classics (Yijing Jingyi), 1892
Ni Maoshing, The Yellow Emperor’s Classic of Medicine, Shambala 1995, Boston, MA
