Second Brain

[Gmuli]

[ren]

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[Tientai ✝️]

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[Tientai ✝️]

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Sūn yī kuí (孫一奎 1522-1619), author of Red Water and Red Pearls (chì shuǐ xuán zhū赤水玄珠), published in 1584.

First, on the moving energy of life door (mìng mén dòng qì命門動氣). Life door which is yang is situated in between the two kidneys which are yin. Thus, life door is like kǎn (坎) in the eight trigrams (bā guà八卦), because as one of the eight trigrams, kǎn (坎) is situated between two yins. Life door is the sourceof life, because it is the source of original energy (yuán qì原氣).

Second, “the triple burner (sān jiāo三焦) and the pericardium (bāo luò包絡) belong to minister fire (xiang4huo3相火).” Sanjiao which is energy, father, and external is paired with the pericardium which is blood, mother, and internal. The triple burner and pericardium are originated from life door (mìng mén命門⁄) and make their exit at the upper burner (shàng jiāo上焦); hence, they are “separate servants for the original energy (yuán qì zhī bié shǐ原氣之別使)” .

Third, energy makes its exit from the lungs, the kidneys accommodate it. When the kidneys do not accommodate energy from the lungs which is another way of saying that the energy from the lungs does not return to the kidneys where it belongs or that the energy from the lungs fails to return to original yang (qì bú guī yuán氣不歸元) which is due to kidney yin deficiency, and it is necessary to benefit kidney yin in order to restore the original function of the kidneys.” Energy deficiency may be treated by an-shen-wan (安 腎 丸 ), blood deficiency should be treated by liu-wei-di-huang-wan (六味地黃丸).

Zhào xiàn kě (趙獻可 1573-1644), author of Toward a Thorough Understanding of Medicine (yī guàn醫貫), published in 1617. First, he advocated that life door is “situated in between two kidneys, 1.5 cuns from each kidney, in the middle of the body.” The left kidneyis yin water, the right kidney is yang water, life door which is shapeless belongs to fire.

The Book of Changes (yì jīng易經) describes kǎn (坎) as “one yang trapped in between two yins (yī yáng xiàn yú èr yīn zhī zhōng一陽陷于二陰之中)” . The one yang in question is life door⁄.
However, life door is the “true monarch and true master (zhēn jun1 zhēn zhǔ真君真主), not the heart as commonly assumed, which truly controls the twelve officials. The syndrome called “yin deficiency with abundant fire (yīn xū huǒ wàng陰虛火旺) should be treated by warming up the kidneys, not by using cold and cool herbs to cool the kidneys, because “fire should not be extinguished by water, cold herbs should not be used to attack fire (huǒ bú kě shuǐ miè , yào bú kě hán gōng火不可水滅,藥不可寒攻).” This method is called “yǐn huǒ guī yuán引火歸源).”

Second, he developed a special method of treating congestion of five viscera syndrome (wǔ zàng zhī yù五臟之郁) with the theory that among the five viscera, the liver in particular can develop congestion syndrome which should be treated by dispersing the energy of the liver and the gallbladder with xiao-yao-san (逍遙散) as the primary formula in combination with zuo-jin-wan (左金丸) and liu-wei-di-huang-wan (六味地黃丸). Formulas developed later such as zi-shui-qing-gan-yin (滋水清肝飲) and yi-guan-jian (一貫煎) are a modification of the above formulas.

Yè guì (業桂1667-1746) also known as Yè tiān shì (葉天士), author of On the Treatment of Warm and Hot Diseases (wēn rè lùn zhì溫熱論治). He pointed out the difference between a warm disease and a disease caused by the attack of cold pathogen by saying that “the cold pathogen attacks the superficial region of the body first and stays put there for awhile, and then it will transform into heat to penetrate into the deep region (shāng hán zhī xié liú liàn zài biǎo , rán hòu huà rè rù lǐ傷寒之邪留戀在表,然后化熱入里).”

On the other hand, the pathogen that causes a warm disease will follow a different route, because “the warm pathogen will attack the upper region of the body with the lungs as its first target, and then it will proceed to attack the pericardium which is called the reverse pattern of transmission [metal attacks (minister ) fire  (not heart! !)]  (wēn xié shàngshòu , shǒu xiān fàn fèi , nì chuán xīn bāo溫邪上受,首先犯肺,逆傳心包.)”

[Tientai ✝️]

After all these referances from TCM classics many Daoist Masters from antiquity  was well learners of these books become experts on Qi Gong exercises... on moving energy in the body thru meridians and out of it.
They calibrated the knowledge from TCM  classical medical books and created many Schools of thought and many forms of exercises aiming to longevity (immortality )..!!
To answer if Sanjiao -Pericardium if is a second brain .... indirectly it is .!!
And is correlated much to above reference :

“the triple burner (sān jiāo三焦) and the pericardium (bāo luò包絡) belong to minister fire (xiang4huo3相火).” Sanjiao which is energy, father, and external is paired with the pericardium which is blood, mother, and internal. The triple burner and pericardium are originated from life door (mìng mén命門⁄) and make their exit at the upper burner (shàng jiāo上焦); hence, they are “separate servants for the original energy (yuán qì zhī bié shǐ原氣之別使)” .

Third, energy makes its exit from the lungs, the kidneys accommodate it. When the kidneys do not accommodate energy from the lungs which is another way of saying that the energy from the lungs does not return to the kidneys where it belongs or that the energy from the lungs fails to return to original yang (qì bú guī yuán氣不歸元) which is due to kidney yin deficiency, and it is necessary to benefit kidney yin in order to restore the original function of the kidneys.” Energy deficiency may be treated by an-shen-wan (安 腎 丸 ), blood deficiency should be treated by liu-wei-di-huang-wan (六味地黃丸).

...

[Gmuli]

In the video he speaks about the mesentery:
https://en.wikipedia.org/wiki/Mesentery

This is something that western science very recently realized was actually an organ. So problem with many old translations would be that people are relating the Chinese knowledge to what we consider organs. They didn't knew 6-7 years ago we will find new organ. : )

The mesocolon was thought to be a fragmented structure, with all named parts—the ascending, transverse, descending, and sigmoid mesocolons, the mesoappendix, and the mesorectum—separately terminating their insertion into the posterior abdominal wall.[2] However, in 2012, new microscopic and electron microscopic examinations at the University of Limerick showed the mesocolon to be a single structure derived from the duodenojejunal flexure and extending to the distal mesorectal layer.[2][3] Thus, the mesentery is an internal organ.[4][5]

In that sense, if someone is trying to relate the one system to the other it may be good to keep in mind, when it comes to western science there is one more organ now. : )

[Tientai ✝️]

Yes @Gmuli  ..
And before this invent .. Chinese adding  Pericardium as real organ. It was a  membrane that embraces Heart was invisible to eye .. it's structure now has materials that can be found in all organs of body and called "peritoneum "

https://en.m.wikipedia.org/wiki/Peritoneum
Is an indirect  evidence that Yuan Qi can travel all over the body sustaining it ..!!
Ancient knowledge first of all is needed... western medical tech follows ..!!

[Gmuli]

Yes @Gmuli  ..
And before this invent .. Chinese adding  Pericardium as real organ. It was a  membrane that embraces Heart was invisible to eye .. it's structure now has materials that can be found in all organs of body and called "peritoneum "

Sure, but pericardium isn't an organ from western point of view. Its a membrane. Mesentery is an organ and it does envelope other organs similar to what pericardium does...
Here is list of human body organs for reference:
https://en.wikipedia.org/wiki/List_of_organs_of_the_human_body
We can see mesentery since last 6-7 years, we can't see pericardium as it isn't an organ.

Yet we didn't knew it was organ when most old translations were done, so there is some sense that there may be a mistake, using the "envelop" idea to mean something that envelops as the pericardium do, yet mesentery still does similar function at first glance, but it is an actual organ.

So if the old sources were seeing one more organ and we want to relate it to the western view, its good to notice there is organ that we missed(mesentery) and we are adding something as organ that isn't(pericardium). : )

Anyway, its explain in the first link, so no point going too much into it, people interested in that have source, people that doesn't find that to relate to how they see the functions there can just skip it and use whatever they like. : )

[Tientai ✝️]

.. and we commenting nothing for the triple burner (sān jiāo三焦) ...!!!
An invisible "Organ" with many valuable properties  ...!!
I come to guess it is the "Soul " inherent in every living being ..?? !!
I would like your view dear @ren  .. !!

[Gmuli]

From Giovannis materials:

The Ling Shu in chapter 18 says: “The Middle Burner is situated in the Stomach . . . it receives Qi, expels the wastes, steams the body fluids, transforms the refined essences of food and connects upwards with the Lungs”.

Seems to lead to the impression that the key is somewhere in the relation of pancreas, spleen and stomach. Yet it doesn't seem to work exactly as the western world views is.

Lets give it time, I'm sure they/we will catch up to that one too, as they have so many times before.

Meanwhile I have it in mind, I wondered about this too and I think it is somewhere in the relation between this 3, but to fully get it need more time. I'm focusing a lot on anatomy lately, since I'm starting some courses with geneties and epigenetics, so I'm sure it will fall in place. : )

[Tientai ✝️]

The ‘San Jiao’ (三焦)

At the end of the month, I’ll be teaching Zang Fu theory, which is essentially organ physiology - An organ that is often initially misunderstood by students within Chinese medicine is one we call the San Jiao!

The San Jiao, meaning ‘Triple Burner’, is considered to be a ‘formless’ or ‘energetic’ organ... whilst this is true in some way, it’s ‘form’ is actually created by the boundaries set by the linings of tissues and viscera of the body (Li, 理) and the spaces between them (Cou, 腠) - this is why it is said classically that the San Jiao operates within the Cou Li, and is also said to be the largest of the Zang Fu organs.

Without going into great detail, the main function of the San Jiao is to provide space for the Ministerial Fire (hence the term ‘Triple Burner’), and circulate it throughout the body - This Fire acts partly as the motive force to mobilise and circulate Qi and Fluids throughout the body, and partly as a catalyst for the many functional activities and transformations of the organs and vital substances. This main function is often split as the following:

1. Yuan Qi Dao (元氣道), meaning to act as a pathway for the Yuan Qi.

2. Shui Dao (水道), meaning to act as waterways for the fluids.

3. Zhi Qi Hua (治氣化), meaning to provide the catalyst and space for the function and activities of the organs and tissues of the body.

The San Jiao operates in three sections of the body, with each of the three burners operating in a space within the body in order to carry out one or more of the above three functions slightly differently - these three spaces are known as:

The Shang Jiao (上焦, Upper Burner) is located in the spaces above the diaphragm up to to the root of the Tongue.

The Zhong Jiao (中焦, Middle Burner) is located in the spaces between the diaphragm and the Da Heng (大橫).

The Xia Jiao (下焦, Lower Burner) is located in the spaces below the Da Heng and descends to the lower orifices.

Within the Shang Jiao, the Qi and Fluids are in the form of a ‘mist’ (Wu, 霧), so the San Jiao acts to disperse the Qi and Fluids like steam throughout the chest and into the channel system. At the the Zhong Jiao, the Qi and Fluids form a ‘soak’ (Ou, 漚) where substances are stored to rotten and ripen - the main focus of the San Jiao here is to transform these into pure or turbid substances, and transport them either above or below respectively. Once the Qi and fluids reach the Xia Jiao, they are in their densest and most turbid form, which is why the San Jiao now acts as a ‘drainage ditch’ (Du, 瀆) to transform and get rid of these substances out of the body via the excretory organs.

Looking at the San Jiao as an energetic organ is helpful, as really all other organs should be viewed this way in regards to Chinese medicine. Hopefully this has helped to make the San Jiao a little less confusing, or maybe not!!

....