Chinese Medicine Series 05: 84. ‘Dreams Caused by the Counterflow Reversal of Yin and Yang’  by Zhang Jing Yue

Chinese Medicine Series 05:

八十四、陰陽之逆厥而為夢
84. ‘Dreams Caused by the Counterflow Reversal of Yin and Yang’

by Zhang Jing Yue

 

For a further insight into the way in which dreams were interpreted in imperial China, one chapter from The Classic of Categories by Zhang Jing Yue are included in this section: chapter 84, ‘Dreams Caused by the Counterflow Reversal of Yin and Yang’. The Classic of Categories (1624) is in essence an annotated commentary on The Yellow Emperor’s Inner Classic, a treatise allegedly written in the Han Dynasty by the Yellow Emperor, upon which the theoretical framework for Daoist and Chinese Medicine was erected, hence a seminal text and fundamental reading for any medical student in China and abroad. The Classic of Categories’ layout is to first state the original lines from The Yellow Emperor’s Inner Classic followed by Zhang Jing Yue’s commentary in brackets in the Chinese text. In the English rendition the commentary is signposted by indentation. The entirety of chapter 84 is reproduced here to provide the background to the Chinese concept of ‘Reversal’, which lays the foundation for the understanding of interpreting dreams for clinical diagnoses.

 

（《素問•方盛衰論》）
([Commentary on] Simplified Questions – Discussion of the Measurement of Flourishing and Decline [Chapter 80, The Yellow Emperor’s Inner Classic])

雷公請問：氣之多少，何者為逆？何者為從？黃帝答曰：陽從左，陰從右，（多少，言盛衰也。陽氣主升，故從乎左。陰氣主降，故從乎右。從者為順，反者為逆。）

Lei Gong asked politely: ‘With regard to the abundance and scarcity of Qi, what is the counterflow to the flow [of Qi]? What follows the flow?’ The Yellow Emperor answered: ‘Yang follows on the left [of the body], while Yin follows on the right [of the body].

Zhang Jing Yue [hereafter, ZJY]: ‘Abundance and scarcity’ – this speaks of flourishing and debilitation. Yang Qi governs ascending, which is why it follows from the left. Yin Qi governs descending, which is why it follows from the right. What ‘follows the flow’ is favourable, while the unfavourable is ‘counterflow to the flow.’

老從上，少從下。（老人之氣，先衰於下，故從上者為順。少壯之氣，先盛於下，故從下者為順。蓋天之生氣，必自下而升，而人氣亦然也。故凡以老人而衰於上者，其終可知，少壯而衰於下者，其始可知，皆逆候也。）

For the elderly, [the Qi] follows the flow upwards, while for young people, [the Qi] follows the flow downwards.

ZJY: The Qi of the elderly first declines below [in the body], which is why it is favourable for it to follow the flow upwards. The Qi of the young and strong first flourishes below, which is why it is favourable for it to follow the flow downwards. Iin brief, the vital Qi of the heavens must ascend from below, and thus the Qi of humans is also as such. That is why whenever [the Qi of] an elderly person declines above [in the body], the end [of that decline] can be known; whenever [the Qi] of a young and strong person declines below, the beginning [of that decline] can be known; they are both indications of counterflow.

是以春夏歸陽為生，歸秋冬為死；（春夏以陽盛之時，或證或脈皆當歸陽為生。若得陰候如秋冬者，為逆為死。）

Therefore, in spring and summer, if one pertains with Yang, this is [indicative of] life; if one pertains to autumn and winter, it is [indicative of] death;

ZJY: Spring and summer are the seasons when the Yang flourishes; thus, all signs and pulses should pertain with [the category of] Yang, which is [indicative of] life. If one manifests the indices of Yin, as though in autumn and winter, this is [indicative of] counterflow and death.

反之，則歸秋冬為生。（反之，謂秋冬也。秋冬以陰盛陽衰之時，故歸陰為順曰生。然不曰歸春夏為死者，可見陰中有陽，未必至害，而陽為陰賊，乃不免矣。）

In the opposite [case], if one pertains with autumn and winter, this is [indicative of] life.

ZJY: ‘In the opposite [case]’ means that one is in autumn and winter. Autumn and winter are seasons when Yang flourishes and Yin declines, which is why it is favourable if one pertains with Yin [at this time] – thus, it is said to [be indicative of] life. However, it is not stated here that it is [indicative of] death if one pertains with spring and summer. From this, it can be observed that when Yang is present within Yin, it does not necessarily cause harm. Yet when Yang is robbed by Yin, this is inevitable.

是以氣多少，逆皆為厥。（氣有多少，則陰陽不和，不和則逆，故為厥也。）
Therefore, regardless of the abundance and scarcity of Qi, all [types of] counterflow are considered to be a reversal.

ZJY: When Qi is abundant or scarce, there will be disharmony between Yin and Yang; when [Yin and Yang] are not in harmony, there will be counterflow; that is why this is considered to be a reversal.

問曰：有餘者厥耶？（有其少，必有其多，故以陽厥多陽，陰厥多陰，皆疑其為有餘也。）

[Lei Gong] asked: ‘Is a superabundance [of Qi] considered to be a reversal?’

ZJY: When [one substance] is scarce, another will certainly become abundant; that is why Yang is abundant in Yang reversal and Yin is abundant in Yin reversal. One should suspect that both are superabundant.

答曰：一上不下，寒厥到膝，少者秋冬死，老者秋冬生（陽逆於上而不下，則寒厥到膝。老人陽氣從上，膝寒猶可；少年陽氣從下，膝寒為逆。少年之陽不當衰而衰者，故最畏陰勝之時。老人陽氣本衰，是其常也，故於秋冬無慮焉。）

The reply was [given]: ‘When [the Qi] ascends but fails to descend, the cold reversal will reach the knees, and the young ones will die in autumn and winter, whereas the elderly ones will live through autumn and winter.’

ZJY: When Yang has a counterflow above, it fails to descend; as a result, a cold reversal will reach the knees. As the Yang Qi of the elderly follows [the flow] upwards, it is acceptable if there is a coldness of the knees. As the Yang Qi of young people follows [the flow] downwards, a coldness of the knees is [indicative of] a counterflow. If a young person’s Yang declines when it should not be declining, then [that person] is most fearful of the seasons when Yin becomes prevalent. As the Yang Qi of the elderly is inherently in decline, this is their normal condition, which is why they should not be concerned by autumn and winter.

氣上不下，頭痛巔疾。（巔，頂巔也。上實下虛，故病如此。）
When the Qi ascends but fails to descend, there will be headaches and ailments at the summit.

ZJY: The ‘summit’ is the top of the head. There is fullness above and vacuity below, which is why there are such diseases.

求陽不得，求陰不審，五部隔無徵，若居曠野，若伏空室，䏚䏚綿乎屬不滿日。（厥之在人也，謂其為陽，則本非陽盛，謂其為陰，則又非陰盛，故皆不可得。蓋以五臟隔絕，無徵可驗，若居壙野無所聞，若伏空室無所見。乃病則䏚䏚不解，勢甚雕敝，若弗能終其日者，豈真陰陽之有餘者耶？䏚，古綿字）

One cannot grasp the Yang by seeking; one cannot confirm the Yin by seeking. As the five divisions have been separated, one cannot find any indication of them. It is as though one were situated in an open wilderness, or hiding in an empty chamber; it [i.e. reversal] will continuously linger and belong [to the category of diseases] in which one is unable to live to the end of the day.

ZJY: With the presence of reversal in a person, when one considers it to be Yang, it is inherently not the flourishing of Yang; when one considers it to be Yin, again, it is inherently not the flourishing of Yin. Thus, both ‘cannot be grasped.’ Because the five Zang organs have been separated [due to the reversal], one cannot find any indicator to verify them. Thus, ‘it is as though one were situated in an open wilderness’ where one hears nothing, or ‘hiding in an empty chamber’, where one sees nothing. Therefore, when one suffers from [reversal], ‘it will continuously linger’ without being resolved. When this condition becomes severe, one will be withered and sickly, as though ‘unable to live till the end of the day’. How could the true Yin and Yang be superabundant?

是以少陰之厥，令人妄夢，其極至迷。（手少陰，心也。心主陽，其藏神。足少陰，腎也，腎主陰，其藏精。是以少陰厥逆，則心腎不交而精神散越，故為妄夢。若其至極，乃令人迷亂昏昧也。）

Therefore, the reversal of Shao Yin will cause people to have wild dreams; in extreme cases, it will cause confusion.

ZJY: The hand Shao Yin is the heart. The heart governs Yang and stores the spirit. The foot Shao Yin is the kidneys. The kidneys govern Yin and store the essence. Therefore, ‘the reversal counterflow of Shao Yin’ means that there is a non-interaction between the heart and kidneys. As a result, essence and spirit are scattered and go astray, which is why there are ‘wild dreams’. If this becomes extreme, it will make people feel confused and muddle-headed.

三陽絕，三陰微，是為少氣。（三陽隔絕則陰虧於上，三陰微弱則陽虧於下，陰陽不相生化，故少氣不足以息。）

When the Three Yang have expired and when the three Yin are faint, this is [due to] the scarcity of Qi.

ZJY: When the three Yang have been separated and have expired, the Yin will become depleted above; when the three Yin are faint and weak, then the Yang will become depleted below. As the Yin and Yang do not engender and transform into each other, this is why there is a scarcity of Qi, in which there is not enough to breathe fully.

是以肺氣虛，則使人夢見白物，見人斬血籍籍；（此下言五臟陰虛之夢兆也。肺虛者夢白物，金色白也，斬者，金之用也。虛者必怯，故見人斬血籍籍，多驚惕也。）

Therefore, when the lung Qi is vacuous this will make a person see white objects in their dreams, or witness people being beheaded in bloody and chaotic [scenes];

ZJY: The following below this [line] speaks about the dream omens caused by Yin vacuity in the five Zang organs. When one has lung [Yin] vacuity and dreams about ‘white objects’, this is because the colour of metal is white; as for ‘beheadings’, this is the function of metal. Those who have such a vacuity are certainly timid, which is why on ‘witnessing people being beheaded in bloody and disturbed [scenes]’, they are very much frightened and fearful.

得其時，則夢見兵戰。（得金王之時也。）

When it is the time [of the lung], one will dream about weapons and wars.

ZJY: This is the time when metal is flourishing.

腎氣虛，則使人夢見舟船溺人；（腎合水，故夢應之。）

When the kidney Qi is vacuous, it will make the person dream about boats, ships, and people drowning;

ZJY: The kidneys corresponds to water, which is why one dreams about it in response.

得其時，則夢伏水中，若有畏恐。（得水王之時也。）

When it is the time [of the kidneys], one will dream about being submerged in water, seemingly one were full of dread and fear.

ZJY: It is the time when water is flourishing.

肝氣虛，則夢見菌香生草；（肝合木也。菌，區允切。）

When the liver Qi is vacuous, one will dream about mushrooms, fragrant [plants], and fresh grass;

ZJY: The liver corresponds to wood.

得其時，則夢伏樹下不敢起。（雖得木王之時，而肝氣本虛，故夢伏而不敢起。）

When it is the time [of the liver], one will dream about lying low under trees and not daring to rise.

ZJY: Although it is the time when wood is flourishing, the liver Qi is inherently vacuous, which is why ‘one dreams about lying low, yet does not dare to rise’.

心氣虛，則夢救火陽物；（心合火也。陽物，即屬火之類。）

When the heart Qi is vacuous, one will dream about extinguishing fires and Yang objects;

ZJY: The heart corresponds to fire. Yang objects are namely things that belong to fire.

得其時則夢燔灼。（得火王之時也。燔音凡。）

When it is the time [of the heart], one will dream about burning and scorching.

ZJY: It is the time when fire is flourishing.

脾氣虛，則夢飲食不足；（倉廩空虛，故欲得飲食。）

When the spleen Qi is vacuous, one will dream about not having enough food and drink.

ZJY: The granaries are empty, which is why one wishes to obtain ‘food and drink’.

得其時，則夢築垣蓋屋。（得土王之時也。）

When it is the time [of the spleen], one will dream about putting up walls and building houses.

ZJY: It is the time when earth is flourishing.

此皆五臟氣虛，陽氣有餘，陰氣不足。（五臟氣虛，即陰不足也。陰氣不足則虛陽獨浮，故云陽氣有餘。無根之陽，其虛可知，所以為厥為夢者，皆陽不附陰之所致。）

All of these pertain to Qi vacuity in the five Zang organs. The Yang Qi is superabundant, and the Yin Qi is insufficient.

ZJY: The Qi vacuity in the five Zang organs is namely the insufficiency of Yin. When the Yin Qi is insufficient, the vacuous Yang will float alone, which is why it is said that ‘the Yang Qi is superabundant’. As the Yang is without its root, one can know about its vacuity. When a person has both reversal and dreams, it is always caused by the failure of the Yang to attach to the Yin.

合之五診，調之陰陽，以在經脈。（合之五診，則五臟可察。調之陰陽，則六經可和。以在經脈，謂義如靈樞之經脈篇也。）

To combine the five diagnoses, and to regulate the Yin and Yang, one can depend on the Channel Vessels.

ZJY: By ‘combining the five diagnoses’, the five Zang organs can be inspected. By ‘regulating the Yin and Yang’, the six channels can be harmonized. ‘One can depend on the Channel Vessels’ signifies the same notion as that found in the ‘Treatise on Channel Vessels’ in The Divine Pivot.

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Post-Scriptum: This chapter and the chapter 85, ‘Dreaming and Sleeping’ will be published as part of a book, entitled ‘Arts of Daoism’ about meditation, stillness cultivation, abstention from grains [bi gu辟谷], sleeping gong [shui gong睡功], dreams, vegetarianism and diet in Daoism, formulae for fasting and meditation incense, including several chapters from the alchemical classic The Essentials of the Shortcut to the Great Achievement [da cheng jie yao 大成捷要]. It will be a mixture of anecdotal and oral transmissions from my teacher Li Shi Fu and translations of a number of chapters from ancient texts. It is set to be released early 2021, and a first draft is already finalized.

Post-Post Scriptum: If you were interested in learning more about the prominent physician Zhang Jing Yue, please take a look at the forthcoming Complete Compendium of Zhang Jingyue Vol.1-3 by Allen Tsaur, one of the translators of this above chapter, published by Purple Cloud Press in the next two weeks, as well as https://purplecloudinstitute.com/?s=zhang+jing+yue for excerpts from Allen’s book.