The term Substances is used to designate a particular set of components that help keep the body alive and in balance. Their main characteristic is to be mobile, unlike the fixed functional structures of viscera, tissues and sensory openings. Substances connect, stimulate, protect, nourish and moisten organic structures. Some of them, less dense, feed higher functions such as psychic functions.

The Substances include:

• le Sang (Xue);
• organic liquids (JinYe);
• the Spirits (Shén);
• the Breaths (Qi);
• the Essences (Jing).

Let us first examine the more subtle Substances (Spirits, Essences and Breaths), then we will look at the characteristics and functions of the more tangible Substances (Blood and Body Fluids).

Vitality depends first of all on three elements, the Spirits (Shén), the Essences (Jing) and the Breaths (Qi). Together they are called SanBao or the Three Treasures of Life. These three Substances are invisible, but we perceive their presence through various physical and psychic manifestations. Let us think of the breathing which manifests the presence of the Qi of the Lung or of the word which manifests the thought, an activity of the Spirits.

The spirits. They are presented in more depth in a sheet dedicated to them. Let us remember all the same that their strength is manifested in the brilliance and liveliness of the gaze, the clarity of the ideas and the coherence of the speech. The Spirits animate our state of consciousness and are manifested by:

• thought, which receives our intuitive visions and perceives our desires, intelligently elaborates them into coherent statements, and imagines the means of achieving our goals and satisfying our desires;
• the will, which makes it possible to take action, to act firmly, to support and focus our actions towards the goals pursued.

From the consolidation of the Spirits will come the desire to heal, the will to modify one’s lifestyle and the clarity of mind which makes it possible to recognize the path to follow and to embark on it.

The Essences. They are, in a way, the plans and specifications which make it possible to weave the material web on which the Spirits and the functional activity of the body rely to manifest themselves. As the Essences have an innate aspect and an acquired aspect, it is necessary to make the part:

• of what belongs to the ineluctable determinism of the prenatal Essences (also called Essences of the anterior heaven);
• from what derives from the postnatal Essences (from the posterior heaven), which depend on the hygiene of life and the richness or deficiencies of the environment.

Essences can be preserved, nourished, replenished and strengthened through adequate diet, physical and respiratory exercises, healthy sexuality, quality of rest (sleep and meditation) and air purification. and Food consumed. They are stored in the Kidneys which also ensure their preservation. (See Inheritance.)

Qi. Translated as Vital Energy or Breaths, Qi is one of the keystones of Traditional Chinese Medicine (TCM). Its quality is reflected first of all in general vitality and then, more specifically, in the different forms and functions it takes. If certain Breaths are weak, unable to circulate normally or seek pathological ways to escape, various means will be used to strengthen or re-harmonize them, in conjunction with the work on Spirits and Essences. (See Tools.)

Qi is manifested by the presence throughout the organism of a dynamism which activates the various physical structures of the body and which allows, at more subtle levels, the expression of emotions and psychic life. Qi is described as a malleable substance that travels through the body in different material forms (Blood and Body Fluids) or is stored in the Viscera in the form of Essences, waiting to be mobilized by the original Qi, the YuanQi. The concept of Qi is described in the sheet that bears its name. We will focus here on describing its many faces, its functions and its pathologies.

The different Qi

Qi is always dynamic and changing. It is qualified differently depending on where it is located and its current function:

• YuanQi. Coming from a symbolic place – the Door of Destiny (MingMen) located between the Kidneys – the YuanQi is an original Energy received from our parents. It first climbs into the Triple Warmer, then gradually gains the periphery to embrace the whole organism. It is she who constantly stimulates the triggering of physiological and psychic processes. It is innate, but must be maintained by the Acquired Energies (ZongQi) drawn from Air and Food; these external contributions have a direct impact on the capacity of expression of YuanQi.
• ZongQi. Energy called synthetic, complex or ancestral, it comes from the combination of Qi extracted from the Air and Food, and is produced in the thorax. It is an acquired Qi, compared to the innate Qi that is the YuanQi. Its function is to support the activity of the Lung and of the Heart Envelope, and to regulate the circulation of Substances by the respiratory movement and the cardiovascular pulsation. In addition, it returns to MingMen, to maintain the original vitality at its source.
• ZhenQi. Result of the fusion of innate Qi (YuanQi) and acquired Qi (ZongQi), ZhenQi constitutes the true or vital Energy which runs through the whole of the organism and all of the Meridians, and which includes the activity of the Viscera , tissues and sensory openings. When the components of this Energy are used to fight against pathogenic factors (perverse Energies or XieQi), they are called correct Energies (ZhengQi).
• GuQi. Transient energy produced from Food, it enters into the composition of ZongQi. The quality of GuQi depends on the diet and the vitality of the viscera responsible for digestion, mainly the Spleen / Pancreas, the Stomach and the Small Intestine.
• QingQi. Assimilated from Air, this Energy combines with GuQi to produce ZongQi. QingQi is dependent on breathing and the quality of the surrounding air. Breathing is primarily the activity of the Lung, but also the support of the Kidneys which provide strength and efficiency to the respiratory movement (what TCM calls the ability to receive Qi).
• WeiQi. Defensive function of ZhenQi, this Energy circulates in the membranes, the skin, the muscles and even in the Viscera. When we are active, it concentrates its activity on the surface of the body and intensifies exchanges with the outside. WeiQi then promotes the body’s adaptation to fluctuations in the environment. When we are at rest, and the body takes the opportunity to repair or develop its components, WeiQi goes deep to help the internal organs balance their spheres of influence. Although it follows major distribution lines, the WeiQi is very mobile and less dependent on Meridian routes than its counterpart, the YingQi Nurturing Energy.
• YingQi. This nourishing Energy manifests itself in the Blood’s ability to transmit nutrients to the Viscera, tissues and sensory openings. It follows very defined routes according to an arborization that spreads from the main meridians to the entire body territory thanks to a multitude of ramifications called JingLuo. This Energy joins the layers of Defensive Energy (WeiQi) to which it assists. It circulates in a precise order and according to a particular rhythm: we speak of large circulation and small circulation, and we identify energetic tides where the Energy more particularly reaches certain viscera at certain times of the day (see Meridians).

The production and toning of Qi depend essentially on three Organs:

• The Lung, through respiration, renews the Qi coming from the Air (QingQi) and participates in the synthesis of the acquired Qi (ZongQi).
• The Spleen / Pancreas, through digestion, renews the Qi drawn from Food (GuQi), which maintains the nourishing energy (YingQi). The Spleen / Pancreas gives the Qi the necessary tonicity so that it controls the other Substances and keeps the Viscera in place.
• The Kidneys, in relation with MingMen, support innate Qi (YuanQi), which in turn supports all activities and productions in the organism.

Qi, in its many facets, controls several functions:

• He is responsible for all movements in the body and all the transformations that take place in the viscera and tissues.
• It is responsible for warming the body and defending it.
• It exercises control over the other Substances (both Blood and Essences as well as sweat and urine).
• It participates in maintaining the Viscera in their rightful place.

Thus, any Qi deficiency can slow down circulation and interfere with essential transformations within the body. For example, a weakness of the Qi of the viscera involved in digestion will often cause bloating and swelling, at the same time as a difficulty in adequately transforming the Foods to extract the active principles and the nutritive components.

It is also possible that the Qi cannot circulate correctly, that it stagnates or is knotted. These problems can come from other factors than a weak Qi. Thus, certain emotions can disturb the circulation, the cold can slow it down, the excess of food can oppress it, etc. If the Qi has the capacity, it will fight its state of Stagnation by “revolting”. If Food stagnates in the Stomach, Qi Revolt will manifest itself as regurgitation or vomiting. If phlegm clogs the Lung and affects the Qi of breathing, it will revolt causing coughing and possibly asthma.

There are many manifestations of Qi Weakness, Stagnation or Revolt. For example, when the Qi Control function weakens, one can notice unexpected sweating, drops after urination, spontaneous hematomas and many other phenomena where the Qi momentarily loses Control of the circulation of body fluids or some blood. Too low Qi can also cause problems such as organ descents, hemorrhoids or varicose veins.

Regenerate Qi

In TCM, and more particularly in acupuncture, the treatments mainly aim to correct the state of Qi. The placement of needles and the manipulations exerted on the acupuncture points aim either to strengthen the Qi, or to release their stagnations or to restore their normal movements. Through the Meridians, the acupuncturist can act at a distance, on the internal movements of the body and on the viscera.

Blood is a condensation of nourishing Qi (YingQi). It circulates through the vessels to carry fluids and nutrients to all the tissues in the body, allowing them to maintain their respective structures. It maintains the material base necessary for the activity of Qi and the manifestations of the Spirits (consciousness, memory, thought, sleep, etc.). The Blood nourishes the tissues, conveying the Essences to the Organs, to the Bones and to the Marrow; it nourishes the muscles and moistens the skin and hair; it carries sweat and provides an important component of the menstrual flow (celestial dew); it brings the acquired part of the Essences which nourish the fetus; it feeds the Brain and the Sensory Openings, supporting the activity of the senses. In addition, it roots the Spirits by nourishing the structures useful for psychic activity and it serves as a vehicle for these same Spirits; it therefore has an important energy component and is not strictly material like the blood of Western physiology.

Blood depends on many Organs. When it circulates in the vessels, it is under the guidance of Xin, the Sovereign Heart. It is stored, released and controlled in its flow by the liver, which preserves its quality. It is regenerated by the Energy from Food and liquids made available through the Bowels (Stomach, Intestines) and the digestive system (Spleen / Pancreas). Finally, the Blood is enriched by the bone marrow which belongs to the sphere of the Kidneys.

Chinese medicine recognizes a close connection between Qi and Blood (Xue). The expression QiXue also designates the vascularization of the body. This vascularization influences in particular the complexion, the intensity of the color and the texture of the tongue where we can assess the quality of Qi and Blood. Taking the pulse – which goes well beyond the beats per minute count – also allows the quality of the Qi pulsing in the blood to be assessed. Depending on the dilation or contraction of the vessels, and according to characteristics such as its strength, the regularity of its movement, its “presence” under the skin, the pulse can be qualified as fast, slow, regular, superficial, deep, strong, weak, flexible, tense, etc. (see Palpate).

In the theory of Yin Yang, Blood is Yin: it controls, channels and makes more harmonious the Yang activity of Qi (the functional activity of the body) and that of the Spirits. When the Blood weakens, the Spirits are agitated (anguish, anxiety, insomnia, emotional instability, irritability…), and their activities are less efficient (disorders of memory, concentration, planning…).

Several pathologies can affect the Blood, interfering with its function of nourishing and humidifying the body, and modifying its ability to properly root the Spirit. The main affections of the Blood are the Void, the Stagnation and the Heat of the Blood.

A Blood Emptiness can be caused by a multitude of factors, ranging from a poor or unbalanced diet to excessive worries, the inability of the digestive sphere to properly process Food, excessive periods, or a bone marrow problem. In addition to the pallor and mental disorders already mentioned, the Empty Blood can generate symptoms such as a lack of breast milk, dizziness, drops in pressure as well as tics, spasms and tremors that are observed when the muscles are malnourished.

Blood Stagnation often comes from Cold (climate, cold baths, air-conditioned workplace, cold store). Trauma (sprains, fractures, bruises) can also cause blood flow slowing or stagnation and, in conjunction with other conditions, the appearance of clots or blood masses. Stagnations cause numbness and stinging pain, the clumps of Blood can be particularly painful with sharp sensations as if the tip of a knife is driven into the site of pain.

Eventually, the very condition of the Blood can be altered by a pathogenic factor called Heat, creating Heat in the Blood. A large number of conditions can result from it: internal bleeding (nose, lungs, stomach, intestines, uterus, kidneys); dermatological conditions (boils and abscesses, eczema, skin rashes accompanying fevers or diseases such as measles); and even mental disorders (agitation, delirium).

Regenerate Blood

Through acupuncture, by activating the circulation of Qi and warming or dispersing heat, or by using herbs that stimulate the circulation of the blood and defeat the stagnations, the TCM can treat various disorders related to the blood such as menstrual problems. (dysmenorrhea, amenorrhea), postpartum pain, swelling, sequelae of trauma and fractures, sequelae of haemorrhages, abscesses and various wounds.

Body fluids include all fluids in the body: secretions, sweat, urine, blood serum and plasma, cerebrospinal fluid, interstitial fluids, etc. TCM considers that all liquids derive from food processing. The process of settling liquids first depends on the Kidneys and the original Qi, the YuanQi. However, it is in the Triple Heater, also called the Way of the Waters, that the separation of liquids, which are said to be pure and impure (see Physiology), takes place in practice. The impure liquids descend to be evacuated by the Bladder while the pure liquids rise to be distributed by the Blood and circulate with the nourishing (YingQi) and defensive (WeiQi) energies towards their respective destinations. The Spleen / Pancreas, which manages the digestive sphere, is the Organ responsible for this settling with three of the Bowels, namely the Stomach, the Small Intestine and the Large Intestine. As for the circulation of liquids to the Surface of the body, then to their final outcome in the Bladder by the Triple Heater, it is under the control of the Lung.

Organic Liquids (JinYe) are of two types:

• The Jin are very fluid. Constantly circulating from the Triple Warmer, they serve to moisten and temper the skin, among other things through perspiration; they will eventually be eliminated as urine.
• Ye, viscous substances rich in nutritional components, are mainly distributed to the Marrow, the Brain, the joints and the five major organs. The latter, through their Meridian-Systems (JingLuo), are responsible for providing the appropriate secretions to the sense organs: the Lung secretes fluids from the nose, the Spleen / Pancreas and the Kidneys control the production of saliva, the Liver that of tears, and the Heart that of sweat.

The main function of organic liquids is to moisturize and nourish the organism. Their production can be disrupted in a number of ways. If the proper functioning of the Spleen / Pancreas is compromised by diet (food allergies, excess of raw and cold foods or dairy products) or by certain drugs (such as antibiotics), the production of fluids will become pathogenic and may lead to the appearance of perverse energies such as internal humidity or generate harmful phlegm or mucus. If the Kidneys and the original Qi (YuanQi) are weak, we will especially observe problems of water retention and urinary disorders, the liquids being poorly evacuated. In contrast, profuse sweating, repeated diarrhea, hemorrhage, lack of fluid intake, an environment that is too dry can create weakness of body fluids accompanied by signs of drought.

The consequences of a deficiency of body fluids can be very numerous. Their stagnation can create retention and edema. If phlegm invades the lung, it will promote asthma; if they reach the openings of the Heart, they will cause psychic disturbances, confusion and manic and compulsive disorders. Excessive humidity will give symptoms of fatigue, lassitude, heaviness of the head and limbs, congestion in the chest and abdomen, and will bring a propensity to infections and inflammatory phenomena, such as small fevers at the end of the day.

Organic liquids constitute the Substance with the most varied pathogenic forms. There are TCM publications dealing exclusively with these pathologies. They can appear in secretions, perspiration, urine, edemas, internal humidity, and in multiple phlegm and mucus. The latter may be either visible, such as pathological secretions from the Lung, or hidden, such as certain cysts, masses or deposits that are perceived by swelling of the tissues or following palpation of the viscera or the abdomen.

Regenerate Organic Liquids

Restoring the normal physiology of body fluids usually requires modifying the diet and using pharmacopoeia at the same time as acupuncture to stimulate circulation in the meridians, invigorate the functions of the viscera involved in the management of fluids and eliminate their forms. pathogens.