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Chapter 10: General Principles of Jueyin Disease

I. Interpretation of Jueyin

1. Original Meaning of Jueyin
Jueyin (Jueyin) is the final stage among the Six Stages (Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin) of Cold Damage. What does Jueyin imply? Let us first examine this issue from its original meaning. The *Suwen: Zhi Zhen Yao Da Lun* states: "The Yellow Emperor asked: What is Jueyin? Qibo replied: It is the exhaustion of two Yin stages." What are the two Yin stages? They refer to Taiyin and Shaoyin. From the arrangement of the Six Stages in the *Shanghan Lun*, we see that Jueyin is placed at the very end, following Taiyin and Shaoyin. This indicates an "exhaustion of two Yin stages." This is one perspective on the significance of Jueyin based on its sequential order. Secondly, the *Suwen: Zhi Zhen Yao Da Lun* states: "Because the two Yin stages are exhausted, it is called You (Dark/Secluded)." As mentioned earlier, the exhaustion of two Yin stages constitutes Jueyin; here, the exhaustion of two Yin stages results in You. Thus, the meaning of Jueyin is You. What does You mean? The *Zhengyun* dictionary defines it as: "You means imprisonment." The concept of imprisonment is clear: it refers to confinement. Jueyin is referred to as You, implying imprisonment. Imprisonment of what? Earlier, when discussing the separation and union of Yin and Yang, we noted that Jueyin represents Union (He). Union with what? It unites Yang Qi. By gathering and closing off Yin Qi, it allows Yang Qi to ascend and develop effectively. Therefore, "You" essentially signifies the imprisonment of Yin Qi. This aligns perfectly with the mechanism of Yin-Yang separation and union. Thirdly, regarding Taiyin and Shaoyin, the terms "Tai" and "Shao" denote seniority/juniority or quantity/greatness. What does Jueyin denote? The *Yupian* states: "Jue means short." The *Kangxi Dictionary* cites the commentary on the *Book of Han: Table of Feudal Princes*: "Jue means pause/stagnation." What does pause mean? Pause means stop. Thus, Jueyin implies Short Yin or Stopping Yin. Examining Jueyin, it is the stage where Yin is exhausted and Yang begins to generate, a time when Yin stops and Yang grows. Hence, calling it Short Yin or Stopping Yin is consistent. Furthermore, the *Ling Shu: Yin Yang Xi Ri Yue* states: "In the month of Hai (October), it is the Jueyin of the left foot. In the month of Xu (September), it is the Jueyin of the right foot. Because the two Yin stages are exhausted, it is called Jueyin." Xu and Hai represent the end of the Earthly Branches. After the end, encountering Zi leads to the return of Yang Qi; hence, it is called Jueyin. This constitutes the major significance of Jueyin.

2. Meridian Significance of Jueyin
The Jueyin Meridian refers to the Hand and Foot Jueyin meridians. The Hand Jueyin Pericardium Meridian begins at the Tianchi (PC17) point near the breast at the early hour of Xu (7-9 PM) and ends at the Zhongchong (PC9) point on the middle finger at the late hour of Xu. The Foot Jueyin Liver Meridian begins at the Dazhun (LR14) point on the big toe at the early hour of Chou (1-3 AM) and ends at the Qimen (LR14) point near the breast at the late hour of Chou. A branch ascends to the vertex and intersects with the Baihui (GV20) point. Understanding the course and general distribution of the Six Stages is essential for every student of Traditional Chinese Medicine (TCM). When discussing Six Stage Syndrome Differentiation, a crucial part involves differentiating based on meridian distribution areas. Why is headache at the vertex often attributed to Jueyin? It is related to the distribution of the Jueyin meridian.

3. Organ Significance of Jueyin
A. Liver
Previously, we discussed the Heart, Spleen, Lung, and Kidney among the Five Zang Organs. From these discussions, we should deeply feel that the functional characteristics of the Five Zang Organs are related to their character construction. Similarly, the Liver organ is no exception. What is the relationship between the character construction of "Liver" (Gan) and its characteristics? The character uses "Gan" (Dry/Shield). The *Shuowen Jiezi* states: "Gan means to offend/attack." The *Erya Shi Yan* says: "Gan means shield/protection." The *Kangxi Dictionary* states: "Gan means shield." Thus, the *Classic of Poetry: Daya* contains the phrase "Gan Ge Qi Yang" (Shields, halberds, axes, and maces). Considering all these meanings—offending, shielding, protecting, shields, weapons—they are all related to what? They are related to military force and war. This naturally reminds us of the statement in the *Suwen: Ling Lan Mi Dian Lun*: "The Official of the General, from whom strategies and deliberations emerge." Since it involves the use of force and war, it requires a general to manage it. Therefore, the character construction of the Liver fits its characteristic as the "General Official" very well. A general must use force and war to end war, turning weapons into jade and silk. What does he rely on? He relies on majesty, bravery, and strategy. One must be both wise and brave to be a general; otherwise, one is merely a common soldier. What powers majesty and bravery? Yang Qi. What powers strategy? Yin Qi. Thus, although the Liver is known as the "Organ of Rigidity," its substance is Yin while its function is Yang. From this, we also know that a general must take strategy as the substance and bravery as the function. We have previously emphasized that the *Suwen: Ling Lan Mi Dian Lun* and the *Suwen: Liu Jie Zang Xiang Lun* are two important treatises. The former discusses organs from the perspective of social function, while the latter discusses them from the perspective of physiological function. Only by combining the two and using them mutually can one achieve a thorough understanding of the connotation of the organs. In the *Suwen: Ling Lan Mi Dian Lun*, the Liver is the "Official of the General, from whom strategies and deliberations emerge," whereas in the *Suwen: Liu Jie Zang Xiang Lun*, the Liver is the "Root of Exhaustion, the dwelling place of the Hun Soul." What does "Ba Ji" (Exhaustion) mean? "Ba" means rest or cessation (see *Yupian*). Thus, the *Analects: Zi Han* states: "Desire to cease but cannot." "Ji" means extremity or extreme. Any matter involving force or war arises from disputes; thus, "Ji" is also the source of various disorders. Therefore, "Ba Ji" means to cease disputes and quell disorders. Once disputes arise and disorders erupt, how can they be ceased? One must deal with them in kind, ending war with war. This is the way of the general using force. Thus, "Official of the General" and "Root of Exhaustion" are actually different names for the same category. "Ji" is the source of all disorders, hence the ancient term "Six Extremities" (Liu Ji). The *Kangxi Dictionary* states: "Six Extremities refer to ultimate evil things." The *Book of Documents: Hong Fan* says: "Authority uses the Six Extremities. The Six Extremities are: 1. Misfortune, short life, and violent death; 2. Illness; 3. Sorrow; 4. Poverty; 5. Evil; 6. Weakness." In the Shaoyin chapter, we discussed that humans have a complex self-regulating system. In this system, the Spleen is the "Official of Remonstrance," responsible for discovering disorders and reporting them upwards; the Heart is the "Official of the Sovereign," who identifies the reported disorders appropriately, deciding whether civil administration or martial power is needed, all commanded by the Sovereign; the Liver, as the "Official of the General" and "Root of Exhaustion," uses authority via the Six Extremities to pacify disorders. Therefore, the role the Liver plays in human health self-regulation should be thoughtfully considered in conjunction with modern medicine. There are many topics worthy of research here.

B. Pericardium
The Foot Jueyin is the Liver, and the Hand Jueyin is the Pericardium (Xin Bao). The Pericardium also wraps the Heart. It is a structure surrounding the Heart Sovereign, hence historically called the "Palace City of the Heart Master." The ancients believed that the Heart is the Official of the Sovereign and cannot be invaded by pathogens; the Pericardium acts as a substitute, receiving pathogenic invasion on behalf of the Heart. Therefore, the main responsibility of the Pericardium is to guard the Heart. The Liver, as the Official of the General, uses authority to quell disorders, also serving to guard the Sovereign. From this, we see that the Hand Jueyin Pericardium and the Foot Jueyin Liver are closely linked in their functions.

4. Luck and Qi Significance of Jueyin
In terms of Luck and Qi (Yun Qi), Jueyin corresponds to Wind in Heaven and Wood in Earth, hence collectively called Jueyin Wind-Wood. Below, we discuss the Luck and Qi issues of Jueyin from the aspects of Wind and Wood.

(1) Significance of Wind
① Wind is the Envoy of Heaven and Earth
Wind is a very special Qi among the Six Qi (Wind, Heat, Fire, Dampness, Dryness, Cold). Its uniqueness lies in the fact that wind is not only generated in the East but can arise from all directions. Hence the proverb: "Wind comes from eight sides." The *Ling Shu* has a chapter called "Nine Palaces and Eight Winds," which specifically discusses the eight types of winds coming from eight directions. That is, wind from the South is named Da Ruo Feng (Great Weak Wind); from the Southwest, Mou Feng (Strategy Wind); from the West, Gang Feng (Rigid Wind); from the Northwest, Zhe Feng (Breaking Wind); from the North, Da Gang Feng (Great Rigid Wind); from the Northeast, Xiong Feng (Ominous Wind); from the East, Ying Er Feng (Infant Wind); and from the Southeast, Ruo Feng (Weak Wind). There are four winds, eight winds, and twelve winds. We speak of East Wind, West Wind, South Wind, North Wind, Southwest Wind, Northwest Wind, but we do not speak of East Dampness, West Dampness, South Dampness, North Dampness, nor East Cold, West Cold, South Cold, North Cold. This is a major difference between Wind and the other five Qi. Another unique aspect of Wind is stated in the *He Tu*: "Wind is the Envoy of Heaven and Earth." What does Envoy of Heaven and Earth mean? An envoy is a diplomatic representative. Just as ambassadors sent to various countries represent their nation's interests, Wind as the Envoy of Heaven and Earth means Wind is a representative of Heaven and Earth. Whatever changes occur in the Qi of Heaven and Earth can be reflected through Wind. For example, if the weather is about to turn cold, what wind appears first? North Wind. So, seeing North Wind rise, we know the sky will become cold. If the weather is about to turn hot and damp, what wind appears first? South Wind. Therefore, seeing South Wind, we immediately know the sky will become hot and damp. Although the changes in Heaven and Earth Qi are complex, once we grasp this Wind, we can understand the details of Heaven and Earth's changes. Thus, the *Zhou Li: Chun Guan Bao Zhang Shi* states: "Using the twelve winds to observe the harmony and discord of Heaven and Earth, and the auspicious or ominous signs." The *Suwen: Zhi Zhen Yao Da Lun* says: "The Emperor said: Excellent. The generation of all diseases arises from Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire, through their transformation and variation." Here, the *Suwen* presents an important view of disease: it is not just wind-cold common cold or specific diseases related to Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire, but *all* diseases (Hundred Diseases). External contraction is related to them, internal injury is equally related to them. Are non-external/non-internal injuries related? Still yes. Why did a previous case of food stagnation cause no harm, while this time it caused vomiting and diarrhea? Why did a previous waist sprain heal with slight movement, while this time a slight twist rendered one immobile? Thus, we should clearly understand that all diseases are related to the Six Qi and the changes of Heaven and Earth. This requires us to consider these related factors when diagnosing and treating diseases. The generation of all diseases cannot be separated from Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire. Therefore, when discussing pathogenesis in the *Suwen: Zhi Zhen Yao Da Lun*, it either says "Carefully observe the appropriateness of Qi, do not miss the pathogenesis" or "Examine the pathogenesis carefully, do not miss the appropriateness of Qi." "Appropriateness of Qi" refers to the aforementioned six Qi. How to carefully observe the appropriateness of Qi? How not to miss it? Grasp the Wind. Grasping Wind is actually grasping the Six Qi. Because Wind is the Envoy of Heaven and Earth, it is naturally the Envoy of the Six Qi. Why does the *Neijing* repeatedly emphasize "Wind is the leader of all diseases" and "Wind is the beginning of all diseases"? It is precisely because all diseases arise from the Six Qi, and Wind is the Envoy of the Six Qi.

② How Wind Generates Wood
In many chapters of the *Suwen*, we see "East generates Wind, Wind generates Wood." Thus, although Wind is the Envoy of Heaven and Earth and the Six Qi, and although wind can come from eight directions, we should know where the proper position of Wind is: in the East. So, how does Wind generate Wood? What is the relationship between Wind and Wood? Why does Yun Qi link Wind and Wood together? Have you thought about this question? First, let us classify from the perspective of the Five Elements to see what category of things belongs to Wood. The *Shangshu: Hong Fan* states "Wood is termed Qu Zhi (Curved and Straight)," but this is too theoretical. Let us be more concrete: anything of the plant category can be called Wood and belongs to the Wood class. So, what is the relationship between the Wood class and Wind? It is significant. Let us ponder this question: Why can plants in nature succeed each other in life and death? Why can they continue to exist without extinction? A very important reason is that plants also have the ability to reproduce and propagate. We are all clear about animal reproduction; it requires the mating of male and female sexes. During the estrus period of animals, either males run far to find females for mating, or females run far to meet males. Humans are even more so; sometimes men and women travel thousands of miles to meet. What is the meeting for? Besides love, a very important aspect is reproducing offspring. Humans propagate in this way. What about plants? Plants are fixed where they grow; they cannot move around like humans and other animals to seek their mates. Unlike some people who pursue international marriages, traveling thousands of miles from China to the USA, plants can only stay put, unable to move an inch. So, what do plants rely on to find their "mates," engage in male-female mating, and propagate? They rely on this Wind. Due to the action of Wind, plant pollen is carried, allowing plant males and females to "meet" and mate, thereby reproducing. Therefore, Wind becomes the most critical factor for propagation in the plant kingdom. Without it, plants could not propagate, and Wood-type things would not have survived to the present. Thus, the relationship between Wind and Wood is very close and decisive. The sentence in the *Suwen* "East generates Wind, Wind generates Wood" condenses and brilliantly expresses the relationship between Wind and Wood to the extreme.

③ Wind and Animals
There should be no doubt about the relationship between Wind and plants/Wood. So, what is the relationship between Wind and animals? First, let us look at character construction. The traditional character for Wind (Feng) contains the radical "Chong" (Insect). Although "Chong" had three different writings in ancient texts, it all represented animals. Thus, any animal category was generally referred to as "Chong" in ancient times. The use of "Chong" in the construction of the Wind character indicates that Wind still has a very close relationship with animals. The *Shuowen Jiezi* states: "Wind moves insects, causing them to be born; thus, insects transform after eight days." Therefore, from the construction of the Wind character, we can see that Wind not only generates plants and Wood but also has a great relationship with animal reproduction. This relationship is clearly displayed in the traditional character. Now, look at the simplified Wind character, which contains a cross (乂). What does this cross represent? Thus, once the character was reformed, the relationship between Wind and animals, especially animal reproduction, disappeared completely. Therefore, we previously called attention to the fact that the issue of writing characters is a major problem concerning the propagation of Chinese culture and the inheritance of Chinese civilization, a true plan for millennia. Such a major plan must be handled with caution; it cannot be done hastily or carelessly. If one stumbles on this issue, it will surely become a regret for eternity. Why does Wind have such a close relationship with animals, especially animal reproduction? Let us first look at a familiar proverb from the *Zuo Zhuan: Duke Xi Year 4*: "Only when horses and cows rutting do they not intersect" (Wei shi feng ma niu bu xiang ji). How should this phrase "Wind Horses Cows Do Not Intersect" be interpreted? A joke was made about this in the past. How could Wind, Horses, and Cows not intersect? The explanation was that horses and cows run too fast, and the wind cannot catch up. Of course, everyone knows now that this phrase describes two unrelated matters. But why use "Wind Horses Cows" to describe unrelated things? This question needs clarification. As mentioned above, the relationship between Wind and Wood is that it is the main factor promoting plant male-female mating. The relationship between Wind and animals is actually quite similar. As cited in the *Kangxi Dictionary*, Jia Da's commentary on the above phrase states: "Feng means release; mutual attraction between male and female is called Feng." What is mutual attraction between male and female? I think everyone understands this well without needing much explanation. So, why do Wind Horses Cows not intersect? Consider this: a stallion and a mare, when conditions are ripe, will attract, court, and mate, leading to the possibility of reproduction. But will a stallion and a cow, or a mare and a bull, attract and court each other? Absolutely not! Even if livestock have no ethical constraints, differences in species determine that they cannot attract each other. This is why Wind Horses Cows do not intersect. Mutual attraction, courtship, and arousal between opposite sexes is called Wind. Thus, the *Shuowen Jiezi* states: "Wind moves insects, causing them to be born." Physiologically, this "insect" largely refers to spermatozoa of males or male animals. In rural areas, we can see cats in estrus crying shrilly; cats in this period are often called Spring Cats or described as "cats calling spring." Why mention Spring? Because East generates Wind, corresponding to Spring Qi. In the three months of Spring, Heaven and Earth generate, all things emerge, presenting a vibrant scene, which fits the aforementioned meaning of Wind very well. Observing these meanings of Wind should provide inspiration in clinical practice.

(2) Significance of Wood
① Wood is termed Qu Zhi (Curved and Straight)
As stated above, the meaning of Wind is clear. So, what is the meaning of Wood? The first meaning is "Wood is termed Qu Zhi (Curved and Straight)" as stated in the *Shangshu: Hong Fan*. Qu Zhi is a characteristic of Wood; all plant things possess this property of curvature and straightness. Other categories, such as Metal and Water, do not possess this property. The *Suwen: Yin Yang Ying Xiang Da Lun* states: "East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver, Liver generates Sinews." It also states: "Spirit in Heaven is Wind, in Earth is Wood, in the Body is Sinew, in the Zang Organ is Liver." Therefore, both the Sinew in the body and the Liver in the Zang organs possess this property of Qu Zhi. Think about it, what is the most important function of human sinews? It is this Qu Zhi. Why can human limbs flex and extend flexibly? Crucially, it relies on the function of sinews. Without sinews, our joints would hardly move flexibly.