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.Su wen 62 provides a more general explanation.When evil emerges,it either emerges in the yin orit emerges in the yang.When it emerges in the yang,it was acquired through wind, rain, cold, or summer heat.When it emerges in the yin,it was acquired through beverages or food,the place where one lives, [sexual union of] yin and yang, or through [emo-tions such as] joy or anger.582As the following list of altogether six emotions and their effects on so-matic processes shows, Su wen 39 leaves open which qi is caused by anger tomove contrary to its regular course, thereby causing an undesirable upwardrush of blood.583 However, with this list Su wen 39 presents a complete modelof psychosomatic diseases based on an integration of the six emotions intothe yin-yang doctrine of systematic correspondences and into vessel theory.As a look at the original text shows, in addition to the six emotions quotedhere, the full list includes natural environmental factors such as heat and cold.That is to say, in the same way as in the general statement just quoted fromSu wen 62, the author of Su wen 39 considered the effects of the six emotionson the qi moving in the organism as tangible as those of heat and cold.When one is angry, then the qi moves contrary [to its regular course].In severe cases, [patients] spit blood and there is outflow of undigested food.Hence, the qi rises.584When one is joyous, then the qi is in harmony and the mind is unimpeded.The camp [qi] and the protective [qi] pass freely.Hence, the qi relaxes.When one is sad, then the heart connection is tense.The lobes of the lung spread open and rise, and the upper burner is impassable.The camp [qi] and the protective [qi] do not disperse.Heat qi is in the center.Hence, the qi dissipates.Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 231survey of the contents of the su wen 231When one is in fear, then the essence withdraws.When it withdraws, then the upper burner becomes closed.When it is closed, then the qi turns around.When it turns around, then the lower burner becomes distended.Hence, the qi does not move.When one is frightened, thenthe heart has nothing to lean on,the spirit has nowhere to return, andone s deliberations have nowhere to settle.Hence, the qi is in disorder.When one is pensive, thenthe heart has a place to be,the spirit has a place to turn to, andthe proper qi stays [at one location] and does not move.Hence, the qi lumps together.585The yin-yang model of somatopsychics permits an explanation of the ef-fects of the six emotions on the organism and suggests appropriate thera-peutic measures.As the first quote from Su wen 46 demonstrated, if certainirregular movements of qi cause unwanted emotions in a patient, a treat-ment suitable to regulate these irregular movements must be initiated.586 TheSu wen discourses, however, provide very little information on how a physi-cian should treat a disease caused by an emotion.One may wonder whetherhe is required to focus on the emotion, find the cause of its pathogenic sever-ity, and remove this cause to eliminate the emotion, or whether he is to dis-regard the emotion and focus instead on the harm it has caused to the move-ment of qi and to other processes in the organism and address these to achievea cure.Su wen 5, for example, chooses a third approach.It recommends astrategy to arouse an emotion that, on the basis of the five-agents doctrine,is able to subdue the emotion causing the harm.The reason why a specificextreme emotion may have arisen in the first place is not discussed.587In the paradigm of the yin-yang model, the Su wen provides no clue to an-swer these questions.However, the text tells us that the two alternatives oftreating the organic consequences of extreme emotions and of eliminatingthe emotions in the first place were both conceptualized, albeit on the ba-sis of paradigms other than the yin-yang model.In an addition to Su wen 24, an unknown author spoke of wu xing zhi (seeabove) to point out that five different somatopsychic combinations are pos-sible.To a list of originally four such combinations recommending specifictherapeutic approaches for each of them, he added a fifth.Obviously, it waswell known that there are situations when both mind and body suffer or arein good condition.But it was also observed that a body in good health couldnevertheless be accompanied by a suffering mind, and vice versa.The orig-inal four combinations are the following:Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 232232 survey of the contents of the su wenWhen the physical appearance is joyful while the mind suffers,the disease emerges in the vessels.Treat it with cauterization and piercing.When the physical appearance is joyful and the mind is joyful [too],the disease emerges in the flesh.Treat it with needles and [pointed] stones.When the physical appearance suffers while the mind is joyful,the disease emerges in the sinews.Treat it with poultices and stretching [exercises].When the physical appearance suffers and the mind suffers [too],the disease emerges in the gullet and in the throat.Treat it with the one hundred drugs [ Pobierz całość w formacie PDF ]