Yin Yang Balance for Menopause

Weathering the Storms

Emotions and Menopause

Lee Je-ma, the founder of Sasang medicine, provided detailed treatments for numerous disorders, some of which were life-threatening and others that were more of the day-to-day variety, such as common colds, stress, and insomnia. He offered over a hundred herbal formulas for each body type, covering issues as diverse as malaria and dysentery, with miraculous results. Yet he repeatedly emphasized how it was his patients’ focus on healing and cultivating themselves that inevitably determined whether or not they fully recovered. Herbal treatment, according to Lee Je-ma, may get us out of the red, but a “healing attitude” is what inevitably nurtures us back to health. Emotional balance is our best weapon against illness; it’s even more powerful than the strongest medicine. Yet as humans, avoiding the use of medicine is not always possible because as soon as we lay down our shield, illness can quickly make its way in. Each of us has emotional and physical Achilles’ heels that make us vulnerable to opportunistic infections and toxic emotions. We all have inherently stronger physiological and emotional aspects, too, which prevent us from getting sick. This chapter introduces the emotional strengths and weaknesses of each yin yang body type.

BALANCING EMOTIONS TO AVOID ILLNESS

This book would be only a few pages long if avoiding illness were as simple a matter as saying, “Just balance your emotions and all will turn out fine!” But we all have different emotional tendencies and different ideas about what it means to balance them. We each have excessive emotional tendencies that emerge from our stronger organs and more emotions that lie dormant within our weaker organs. Balancing these emotional tendencies is what promotes the smooth and harmonious flow of energy from our stronger to our weaker organs.

To put it simply, emotions move energy. Hence each emotion has its own role to play in encouraging energy to flow from one part of the body to another. Anger and sorrow promote upward flow; joy and calmness promote downward flow. Excessive anger and/or sorrow causes energy to burst upward, leading to headaches, hot flashes, high blood pressure, and so on. Excessive energy in the upper body leads to weakness of the lower body and the obstruction of flow to the liver, kidneys, bladder, lower back, and legs. Too much joy and complacency sink energy, bringing about diarrhea, organ prolapse, lower body water retention, and a sensation of heaviness, obstructing flow to the upper body (lungs, heart, upper back, and brain). Excessive upward flow results in weakness of the lower back and extremities, and dominant downward flow causes weakness of the upper body and extremities. Lee Je-ma equated health with the ability to balance our emotions, preventing them from bombarding and/or vacating the upper, middle, or lower body.

The flow of energy within the body is controlled not only by our emotions but by each food and herb we consume as well. Foods and herbs in Sasang medicine are classified according to which organ they affect after being digested. Just like the emotion of sorrow, foods and herbs that travel to the lungs promote the upward movement of energy from the chest. While supporting the physiological function of the lungs, these foods also help us cope with and process sadness. Foods and herbs therefore have an effect on our emotions too. Have you ever felt unusually sad or angry after a meal? Foods that promote excessive upward movement of energy may promote such emotions. Food and herbs can also promote emotions like joy and calmness, like the feeling some people get after eating foods that stimulate digestion or bring back fond memories. Along the Sasang journey and within the following chapters you will discover various herbs that benefit the stronger and weaker organs of each body type, supporting the flow of harmonious energy throughout the body.

THE FOUR PREDOMINANT EMOTIONS

As discussed in chapter 1, our emotional inclinations, or predominant emotions, are what determine which organ systems are stronger and weaker, which in turn determines our body type. There are four predominant emotions, one for each of the four body types: anger (Yang Type A), sorrow (Yang Type B), joy (Yin Type A), and calmness (Yin Type B). Obviously, we humans are capable of having more than just four emotions, and each of these four actually encompasses several other emotions (see figs. 3.1 through 3.4).

Fun Fact

After carefully analyzing a total of forty-two facial expressions among 720 participants, researchers recently concluded the existence of only four basic human emotions: happiness, sadness, fear, and anger. This study also discusses how each facial expression has its own physiological advantage, where widening the eyes during fear and surprise increase the visual field, making escape easier. Anger and disgust cause the skin of the nose to wrinkle, narrowing the airways and “inhibiting inspiration of potentially harmful particles.”^*1 From the perspective of Sasang medicine, happiness is viewed as the predominant emotion of Yin Type A; sadness, Yang Type B; and anger, Yang Type A. Fear can be interpreted as lack of comfort, the predominant emotion of Yin Type B.

Yang emotions are generally more active, intense, and sharp, while yin emotions are more subtle, less intense, and softer. Anger is more easily imagined as a yang emotion, being more intense and active than calmness, but how about if we compare sorrow and joy? At first glance, joy may seem more active than sorrow, but joy is actually an emotion felt when life slows down or when we are living in the moment—both yin traits. Sorrow, on the other hand, is felt when life is active and flowing one minute and then bang!, before we know it an obstacle gets in our way. The yang types have difficulty slowing down and react abruptly when someone or something interferes with their progress.

Fig. 3.1. Balanced yang emotions and their correlates

Fig. 3.2. Unbalanced yang emotions and their correlates

Fig. 3.3. Balanced yin emotions and their correlates

Fig. 3.4. Unbalanced yin emotions and their correlates

Menopause and the Four Predominant Emotions

Each woman responds to menopause differently, depending on her temperament and body type. For example, the Yin Type A could experience bouts of anger, anxiety, sadness, frustration, and so on as she goes through menopause, but what it all boils down to is whether or not she balances her joy, the emotion associated with her stronger liver. Without joy, she loses her sense of direction, causing the other emotions to get out of hand. When the Yin Type A’s temperament of joy is not balanced, the other predominant emotions of sorrow, anger, and calmness are also expressed inappropriately. Imbalanced sorrow morphs into depression, anger into rage, joy into anxiety, and calmness into laziness (see fig. 3.5 below). When the Yin Type A’s temperament of joy is balanced, then the other predominant emotions of sorrow, anger, and calmness are also expressed appropriately (see fig. 3.6 below). The challenge is always to make room for joy even in the most challenging of circumstances that can occur on your menopause journey.

The same principle applies to the other types. The Yin Type B is after calmness and a sense of relaxation. An angry or sad Yin Type B is someone who has lost her footing and is unable to find her sense of profound calmness and quietness within—a feeling that she deeply treasures.

Imbalance of the Yang Type A’s angry nature impedes her ability to balance sorrow, joy, and calmness. It is particularly challenging for the Yang Type A to control her anger, which makes it difficult for her to experience the same level of joy or calmness as the yin types. By avoiding the pull of her anger, the Yang Type A is capable of enjoyment and calmness, but if her anger goes overboard, she’ll fall into an abyss of sadness. This type of sadness rarely leads to depression, which is more prevalent among the yin types (as discussed in chapter 6, “Woman Overboard”). Sorrow for the Yang Type A is often described as a feeling of suppressed anger, waiting to explode.

The Yang Type B also battles with anger, but unlike the Yang Type A, her anger comes from deeply embedded sorrow. The balanced Yang Type B convinces herself that life on earth isn’t the pits and that, by accepting and embracing others, she can find joy and calmness while avoiding explosive episodes of anger. This accomplishment is easier said than done, since her predominant emotion of sorrow is always ready to manifest, especially when others are not being straightforward and frank—behaviors that often rub her the wrong way.

Fig 3.5. Imbalanced joy of the Yin Type A

Fig 3.6. Balanced joy of the Yin Type A

THE FOUR LEVELS OF INTERACTION

Nothing exists in isolation, and according to Sasang medicine our wellbeing and overall health depend first and foremost on interaction. When it comes to interaction, most of us think of the relationships between friends and family members or our connection with nature and our surroundings. How about the relationship between our bodily organs? The relationship between our lungs and liver, for example, has a direct effect on our relationships with family, friends, and lovers. As we discussed above, the lungs correlate with sorrow and the liver with joy. The smooth flow of liver energy brings out joy, but when it is blocked, the sorrowful lungs may wreak havoc. The interaction between our organs is indicative of how we relate to pain, work, stress, and other aspects of life. Do you desire to escape or engage when the going gets tough? Does pain make you angry, sad, or anxious? Our organs also have a direct effect on how we interact with our environment. Sasang medicine lists four levels of interaction (see table 3.1), each depending on the balance of yin and yang flow to and from each of our organs.

As discussed in chapter 1, each of the yin yang types is born with a stronger organ system and a weaker one. Hence each type will emphasize the level of interaction associated with their stronger system and have the tendency to avoid, ignore, disregard, or take for granted the level of interaction correlating with their weaker system. The yang types have an affiliation toward the yang levels of interaction (sa mu and kyo wu) and the yin types toward the yin levels (dang yo and ko cho). Yang Type Bs naturally engage in sa mu, which is associated with their stronger lungs, but have difficulty getting acquainted with dang yo, which belongs to their weaker liver. With a stronger liver, Yin Type As easily master dang yo but warming up to sa mu takes time and effort. Adapting to kyo wu, which correlates with the spleen, is a challenge for Yin Type Bs, but engaging with ko cho, which is associated with their stronger kidneys, comes as naturally as breathing. Kyo wu is second nature for Yang Type As thanks to their stronger spleen, but getting cozy with ko cho is another story. The stronger ko cho and dang yo get, the weaker kyo wu and sa mu become. Can yin and yang levels of interaction coexist? Sure they can! But this takes a tremendous amount of self-reflection, effort, and the ability to stay balanced in situations that otherwise would bring us down.

Sa Mu and Dang Yo

Practically all of the major religions discuss how we are connected with the divine but admit how disconnected we are capable of being. Sa mu, and the connection with the divine, is the Yang Type B’s priority as it is associated with her stronger lung system. The Yang Type B focuses on the big picture, being closer to the cosmos and often harboring lofty ideas about how to administer public affairs. The Yang Type B’s sorrow is born from her grief and disappointment when others lose track of this connection. Sa mu is also the priority of the lungs, which encourage the upward flow of blood and energy within the body, often at the cost of disregarding the other organs below. Sa mu is considered a yang level of interaction since yang correlates with upward movement and heaven.

The balanced Yang Type B’s strong sa mu is capable of giving others a sense of purpose, drive, and enthusiasm. She is aware when others do not wish to join her quest but does not feel sorrowful or angry as a result. While engaging in dang yo, the balanced Yang Type B is able to find commonality with others, believing that they too are a reflection of the heavens. Unbalanced, the Yang Type B is easily disappointed with the current state of affairs and living in a world full of corruption and lack of connection with others and the divine. But unlike the yin types, disappointment makes the Yang Type B engage further, rather than distance herself, often turning sorrow into bursts of heat and anger, insulting and harming others. Little does the uncultivated Yang Type B know that engaging in dang yo and mingling with other like-minded folks is the only way to put an end to the misery and bring out her joy. Yet she decides to stand clear, since dang yo requires that she slow down, smell the roses, and commingle.

Associated with her weaker liver system, dang yo is rarely on the Yang Type B’s mind. When engaging in dang yo, she attempts to rock the boat, carrying out her ideas of how things should be. This doesn’t go over well with the dang yo crowd, who aim at finding commonality and camaraderie. Sasang medicine holds that joy comes from engaging in dang yo. The Yang Type B’s lack of joy comes from a craving for adversity and for challenging herself to the extreme—a quality found in sa mu.

The Yin Type A’s strong dang yo, on the other hand, gives her an appreciation for living in the moment and relaxing with close friends and/or family. Yin Type As treasure dang yo, as they emphasize the importance of giving and sharing and are satisfied with painting a smaller picture. Balanced Yin Type As use their strong dang yo to bring joy and camaraderie to themselves and others. They don’t single out only those who are like them but instead find commonality with others who, at least initially, may look and act differently. Even the slightest difference in opinion, belief, or appearance causes discomfort and suspicion when dang yo is unbalanced.

Menopause challenges the Yin Type A to reevaluate her circle of friends since friendships often transform during this phase, becoming deeper in some cases and more distant in others. The Yin Type A must sift through her relationships, weeding out individuals who soak up too much energy or steer her astray. Menopause provides the opportunity to invite into her comfort zone others with whom she may not have much in common but can still share a friendship bond, rooted in mutual respect and appreciation. Postmenopausal health depends on the Yin Type A’s ability to expand her horizons by meeting new friends, creating new ideas, and focusing on the big picture—a trait that is actually associated with sa mu and her weaker lungs. Dang yo is considered a yin level of interaction, where yin correlates with downward movement, rooting the spirit and living in the moment.

Ko Cho and Kyo Wu

The dan jeon, meaning “elixir field” or “sea of qi,” resides in the lower abdomen—an area considered to be the energetic center of the body and the residence of a “third lung.” Life begins in this area, which roughly correlates with the location of the uterus. Inhaling into this area, as if it were a third lung, is traditionally believed to preserve, root, and balance bodily energy. In Sasang medicine, the uterus and dan jeon both correlate with the kidneys, the strongest organ of the Yin Type B, and the weakest of the Yang Type A. Yin Type Bs have a natural ability to root their energies, often appearing calmer than the other body types. Yang Type As, having difficulty in this regard, often feel unsettled and easily angered. The lower abdomen also correlates with ko cho, or intimacy, which goes hand in hand with calmness. Without calmness, one cannot be intimate, and without intimacy one cannot be calm. Intimacy, in this sense, is not only experienced with a partner but also with oneself and one’s surroundings. Ko cho is also the kidneys’ priority and is considered a yin level of interaction. Yin Type Bs prefer calmness and quiet and being alone or with those who make them feel comfortable. This encourages blood and energy to flow inward and downward, filling the sacrum, bladder, uterus, and lower extremities, occasionally at the cost of disregarding the upper body organs and emotions.

Kyo wu, which correlates with the Yang Type A’s stronger spleen, is the interaction between strangers and individuals with different opinions or ideas. When the yin types meet others, they often look for common interests and desires, but the yang types couldn’t care less, as long as they are respected and acknowledged. Kyo wu is driven by the Yang Type As’ temperament of anger, which motivates them to seek adversity and change. Befriending others with different opinions, cultures, and backgrounds is a way to express one’s anger against the normal, non-changing, or concrete aspects of human interaction—qualities associated with ko cho and their weaker kidney system.

Whereas Yin Type Bs crave intimacy, Yang Type As disregard it and instead desire formality and relationship structure, which in their eyes makes life more productive. For the Yang Type A, birthdays and anniversaries rarely mean anything, but taking out the garbage or putting food on the table gives her satisfaction and may even classify as her version of intimacy. For the Yin Type B, taking out the garbage or cooking is secondary to remembering birthdays, goodnight kisses, or other signs of tenderness. In a sense, kyo wu is more practical than ko cho, but practicality can get in the way of romance. A healthy relationship is one that balances kyo wu and ko cho, making time for intimacy but acknowledging that structure and formality are also essential.

The balanced Yin Type B’s strong ko cho is capable of providing warmth and comfort to others without smothering them, giving them space to grow and live their own lives. She acknowledges the significance of kyo wu and is willing to set intimacy aside to get the job done, believing that it will always be there when her heart summons it. Relationship challenges do not cause fear for the balanced Yin Type B but instead encourage her to adapt and make appropriate changes. Even the closest of friends and family become sources of anxiety and unsettled energy for the unbalanced Yin Type B. She deeply fears kyo wu and instead hides behind the intimacy of ko cho, often descending into her own world. She may be plagued with social anxiety, choosing to stay home or be protected by a familiar environment.

The loss of a parent, an empty nest, and potential marriage issues weigh heavily on the mind of a Yin Type B, who values intimacy and often fears change. The menopausal Yin Type B may search, often in vain, for more intimacy, returning to the past, where in her dreamy mind everything was “perfect.” Kyo wu and the obligations of daily life have the tendency to swallow up what is left of intimacy during menopause if she loses sight of it. If you are a Yin Type B who feels this way, then it’s time to reestablish a balance between ko cho and kyo wu and reclaim your inherent power of intimacy, but also to prepare yourself for change and the need to modify your definition of intimacy.

The story is different for the Yang Type A, whose strong kyo wu gives her the courage to face relationship challenges head-on. If there’s a problem, she believes in a quick fix and is ready to move on even if the issue has not been resolved yet. The unbalanced Yang Type A may feel as if her relationship has hit a brick wall despite her practical solutions. Only through balancing kyo wu with ko cho can she slow her pace down and learn to treasure those who are closest to her. Intimacy teaches her how to be patient and yielding and realize that practicality is not the only answer when human emotions are involved. The balanced Yang Type A utilizes anger to stay motivated and kyo wu to stay engaged, even if it means shifting into a lower gear. The unbalanced Yang Type A easily loses her cool, as anger and/or rage flare up when her ideas of right and wrong are challenged, and she sacrifices household affairs and intimacy for the sake of societal gain and stature.

The Yang Type A’s weaker kidney system, which hosts the uterus, undergoes significant transformation during menopause. As discussed previously, this area is also associated with calmness, an emotion difficult for her to grasp. Until this point in life, she has been able to brush comfort aside in order to keep the fast-paced, cut-to-the-chase rhythm of her stronger spleen system going. Yet as she goes through menopause, a voice within her kidneys starts to whisper, “Stop living so quickly,” as her knees and lower back may also join the chorus, encouraging her to slow down. The balanced Yang Type A heeds this call, taking time out for intimacy, meditation, quiet, and living in the moment. Otherwise, she will just keep rushing along, risking loss of love and further weakening the energies of her lower abdomen and uterus.

EMOTIONS AND THE FOUR BODY QUADRANTS

Sasang medicine delineates four sections of the anterior and posterior body that correlate with different emotional and physical tendencies according to each body type. The four sections of the anterior body are the chin, chest, and upper and lower abdomen. The posterior body consists of the cervical spine (neck), thoracic spine (upper back), lumbar spine (lower back), and sacral spine (buttocks region). Each of these areas hosts a positive trait that reflects our human nature and connection with divine energy. Yet they each host negative traits too, reflecting ignorance of our humanity, and these traits manifest if we do not realize and discover our connection with others and the universe and refuse to improve ourselves.

The Anterior Body

The chin, chest, and upper and lower abdomen in the anterior aspect of the body correlate with the lung, spleen, liver, and kidney systems, respectively (see table 3.2). Yang Type As often feel a burning in their chest when experiencing hot flashes because this area is the most developed aspect of their anterior body, correlating with heat. Yin Type Bs often feel a deep sense of coldness in their lower abdomen when they are not feeling well because this area is the most developed aspect of their anterior body, associated with the kidneys and cold. The Yin Type As’ upper abdomen may start to protrude during the menopausal years because this area is the most developed aspect of their anterior body, associated with the liver and the process of absorption. Menopause may instigate burning and heat in the neck and chin area of the Yang Type Bs, since this is the most developed aspect of their anterior body.

The chin, chest, and upper and lower abdomen are associated with your song, or heavenly endowed nature, and host the seed of wisdom and enlightenment that you receive from this connection. Depending on your body type, energy will naturally be attracted to one of these four areas, where it accumulates and occasionally overflows. Since your song nature is a gift from the heavens, discovering and learning how to utilize it is the key to optimizing your health. Balancing your song nature is a three-step process:

Recognition—Discover your inner strengths by reflecting on how you see and react to others and how others react to and see you.
Sincerity—Reflect consistently on your actions, avoiding common emotional roadblocks, while cultivating your song nature and natural talents.
Belief—Believe in your gift, special path, and connection with others and the universe.

The Chin

The chin is associated with knowledge and the ability to calculate one’s actions—a quality known as ju chek. When balanced, the energy of our chin portrays charisma, uprightness, and sharpness. But if we raise it too high, as the idiom “leading with one’s chin” conveys, ignorance and arrogance abound. This is why Lee Je-ma said that arrogance, along with charisma, also resides in the chin. The chin resides within the lung system, which is the strongest area of the Yang Type B and the weakest of the Yin Type A. The Yang Type B’s stronger chin often protrudes, and she naturally appears arrogant or, at the least, intimidating. The weaker chin of the Yin Type A often retracts, making her appear less dignified. If the need to feel powerful and dignified gets out of hand, it can transform into arrogance and haughtiness. Balancing the chin energy is more challenging for the Yin Type A than for the Yang Type B, since it is associated with the former’s weakest organ system. Unlike the Yin Type A, power and authority come naturally for the Yang Type B, making it easier to control and less enticing.

The Chin

Strongest type: Yang Type B

Weakest type: Yin Type A

Associated song nature: Ju chek (ju = calculation, evaluation; chek = plan), which is the intuitive ability to evaluate one’s circumstances and make sound judgments. Ju chek is also the knowledge and ability to calculate one’s actions.

Unbalanced ju chek emotional effects: Haughtiness, arrogance, “holier than thou” attitude, lack of self-reflection

Unbalanced ju chek physiological effects: Facial symptoms/disorders (acne, rosacea, facial spasms, Bell’s palsy, jaw pain/spasms)

Balanced ju chek emotional effects: Leadership qualities, psychic abilities, insight, power, influence

Balanced ju chek physiological effects: Reduced or absence of facial symptoms, increased flow of energy to the upper body, increased upper body strength, enhanced function of cardiovascular system

Client—Mrs. Yin Type A, age fifty-three: My husband thinks the world revolves around him, taking everything I do for granted. Well, now I’m fed up with cooking, cleaning, and “serving” his every need!

Sasang doc: Keep your chin up! The Yin Type A is very sensitive to whether or not others are arrogant or ignorant of their needs—a quality associated with dang yo—even to the point of being arrogant and ignorant themselves and blinded by feelings of revenge. This is how your husband is and likely will be for years to come. Menopause won’t let you simply brush it aside anymore; something has to be done. Remember not to lead with your chin—an area associated with kyo shim (self-conceit). Instead, take a deep breath and nourish your lungs before making a decision about which direction to take. Utilize heng gom, your special ability to reflect and initiate change from within. Remember, it’s not your husband himself but how you feel about your husband that affects your health.

The Chest

The chest is associated with our ability to govern and administer—a quality known as kyung ryun. When balanced, the energy of our chest emits confidence and dignity. But if the chest sticks out too much, its energy may get stuck, leading to overconfidence and extravagance. This is why Lee Je-ma said that extravagance, together with dignity and self-confidence, inhabits the chest. The chest resides within the spleen system, which is the strongest area of the Yang Type A and the weakest of the Yin Type B. It is easier for the Yang Type A to control her dignity and self-confidence than it is for the Yin Type B. The uncultivated Yin Type B may confide only in herself, shutting herself away from society, indulging in her own unrealistic dreams and desires. When the Yin Type B balances her chest energy, a profound sense of kyung ryun abounds. During menopause, the Yin Type B has a tendency to retreat inward, cutting herself off from social interaction and external affairs. Kyung ryun comes more easily for the Yang Type A because a deeply embedded sense of anger keeps her engaged, stimulating her desire for change. If the menopausal Yang Type A controls her anger, the chest energy will flow smoothly throughout the body. This is done by releasing the notion that she is the only one worthy of respect and/or the only victim of disrespect. Once she learns not to take things so personally, her anger can be directed toward inhumanity in general rather than unleashed on this or that person.

The Chest

Strongest type: Yang Type A

Weakest type: Yin Type B

Associated song nature: Kyung ryun (kyung = teaching, reason, principle; ryun = ruling, reigning, governing), which is the ability to govern and administer affairs.

Unbalanced kyung ryun emotional effects: Isolation, depression, failed relationships, disconnection, mistrust, cowardice, social anxiety

Unbalanced kyung ryun physiological effects: Weight gain, indigestion, organ prolapse, herniation, fatigue

Balanced kyung ryun emotional effects: Social responsibility, confidence, feeling of oneness with others (despite differences in opinion, culture, and ethnicity), increased social/societal awareness

Balanced kyung ryun physiological effects: Enhanced digestive^*2 function (reduced/resolved bloating, gas, diarrhea), increased metabolism, increased blood and energy flow to the chest

Client—shell-shocked Yin Type B, age sixty-four: I thought that retirement would reduce my stress level and make me happier, but I still feel that something major is missing from my life. It seems like one abusive relationship after another has driven me to this point. Technically, I should be fine, living on my own and surrounded by my close friends and the mountains and trees. I’ve always felt my best when being alone, but now I yearn for something else.

Sasang doc: Oh, how I understand! Being a Yin Type B myself, I always felt that nature brought me the comfort and quiet that my stronger kidney energy yearned for, and as a child, I spent most of my days alone with her. But even though she filled me with intense energy, it always seemed as if something was missing. Aware of this, Lee Je-ma cautioned against getting too comfortable in this mode, stating that a healthy Yin Type B motivates his/herself to interact and engage with others. As difficult as it may sound, imagine that your comfort can be carried with you everywhere in a suitcase. Remember that your stronger kidneys give you a natural source of inner strength and calmness that can be accessed no matter where you are. This gift has no value unless it is shared with others through a process called kyung ryun. Confide in yourself, without simply giving this gift away or hiding it from the world, and as you grow, so will your relationships, self-confidence, and dignity.

The Upper Abdomen

A developed abdomen makes us look relaxed, joyful, and down to earth, but when it protrudes excessively, laziness and clumsiness are conveyed. This is why Lee Je-ma said that laziness, along with joy, also resides in the upper abdomen.^*3 The Yang Type B finds it difficult to smell the roses and kick back due to a weaker abdominal energy and a lack of joy, whereas the Yin Type A, born with this area developed, makes joy a priority, often to the point of disregarding obligations. Little does the uncultivated Yin Type A know, however, that within her abdomen exists the profound ability to reflect on her actions, or heng gom. Without reflection, the Yin Type A indulges in joy and disregards her responsibility. Balanced Yin Type As recognize when they are swimming in deep water, reflecting on their actions, and living life temperately. Heng gom doesn’t come easily for Yang Type Bs since it is difficult for them to slow down and to reflect, and they drive themselves harder and harder, until the body can no longer persist. Disregarded heng gom is often coupled with vulgar, rough, and even violent behavior. The balanced Yang Type B recognizes this tendency and engages heng gom, despite every inclination to do otherwise. During menopause, the Yang Type B has a tendency to take on all of the world’s problems, ignoring the changes occurring in her own body. By recognizing and heeding her inner voice, menopause flows much more smoothly.

The Upper Abdomen

Strongest type: Yin Type A

Weakest type: Yang Type B

Associated song nature: Heng gom (heng = actions, deeds, movement; gom = self-reflection, self-examination), which is the ability to reflect on one’s actions.

Unbalanced heng gom emotional effects: Rudeness, vulgar or rough behavior, absentmindedness

Unbalanced heng gom physiological effects: Injury from lack of awareness and proprioception, exhaustion, weakness of abdominal function (sluggish bowel movement, liver congestion^*4)

Balanced heng gom emotional effects: Self-awareness, joy, composure

Balanced heng gom physiological effects: Enhanced energy and blood flow to the liver and small intestine, weight loss, enhanced coordination, consistent energy

Client—Not-So Reflective Yang Type B, age fifty-eight: I haven’t been able to keep food down for three days. I keep on going, with or without food, because there’s so much to get done and I can’t stop now. But my legs frequently collapse, sending me straight to the ground. But other than that, I’m just fine. You know . . . the usual stuff. Got divorced, think I’m going to get laid off, and got fined recently for initiating and participating in a political demonstration that turned violent. Lots to keep busy with, not much to be happy about. Can acupuncture or herbs help? How long do you think treatment would last? Got things to do, you know.

Sasang doc: Accupuncture and herbs could possibly help. (Doc takes her pulse.) The pulses that correlate with your lower body are very weak, while your upper body ones remain strong. Your inability to keep foods down is from pent-up sorrow, anger, and heat within the stomach and chest—a common condition for your body type. These symptoms will get worse the more you push yourself. Heng gom is the ability to slow down and reflect on your thoughts, behaviors, and actions. Once this is accomplished, a profound sense of joy and happiness abounds as energy fills the lower body. It’s common for people with your body type to push themselves so hard that they don’t even recognize anything is wrong until things get completely out of hand and they collapse from exhaustion.

The Lower Abdomen

The lower abdomen is the most intimate aspect of our anatomy, hosting the uterus and genitals. For most of our lives, this area is kept hidden under our clothing and often regarded by society as offensive, taboo, and so on. This is the territory of Yin Type Bs, who easily feel ashamed and unappreciated as masters of intimacy, or do ryang. Many women desire to be open and accepting but avoid intimacy for fear of getting hurt. The fear of intimacy among the other types makes societal interaction difficult for the Yin Type B. The uterus and genital areas were designed for intimacy and the ability to unite yin and yang energies. Hence the balanced Yin Type B has a profound ability to love, embrace, and empower, just as the uterus is capable of nurturing new life. The unbalanced Yin Type B craves intimacy but is ashamed to admit it. Her genital energy may be hidden behind an iron wall of layer upon layer of shame, shyness, and social fear, or she may submit herself to anyone who hints at intimacy, as if to say, “Thank goodness, someone finally unleashed me.” The intimacy switch is difficult to toggle for the unbalanced Yin Type B, who either completely hides it or pours it out. Born with a weaker lower abdomen energy, the Yang Type A has difficulty being affectionate and intimate. Love and affection for her is often expressed outside the bedroom and through action rather than intimacy. Chapter 11, “Rocking the Boat,” discusses this in detail.

Intimacy takes on new meaning in menopause, as the influence of sex hormones and desire to procreate start to wane and our ideas surrounding intimacy mature further. The menopausal Yin Type B is faced with the challenge of widening her scope of intimacy to include a larger circle of friends and family without feeling shameful or excessively self-conscious. The menopausal Yang Type A may rightfully start to question her lack of desire for intimacy, either because of a nagging spouse or simply because she has neglected it for so long.

The Lower Abdomen

Strongest type: Yin Type B

Weakest type: Yang Type A

Associated song nature: Do ryang (do = laws, regulations, manners, system, organization, consideration; ryang = considering, pondering), which is the ability to embrace and tolerate others.

Unbalanced do ryang emotional effects: Coldness, anger, fear of intimacy, mistrust, lack of affection

Unbalanced do ryang physiological effects: Decreased sexual function and/or desire, obstructed circulation in lower abdomen (scanty menstrual, urination, and bowel flow, decreased libido)

Balanced do ryang emotional effects: Loving, caring, compassionate, empowering

Balanced do ryang physiological effects: Improved sexual function and desire, smoother circulation in lower abdomen (improved menstrual, urination, and bowel flow)

Client—Judgmental Yang Type A, age forty-nine: My lower back has been killing me since yesterday. My friend at work took the day off—she’s been having a difficult time lately, battling cancer and missing a lot of work—and my supervisor gave me all her work. Shortly afterward I got up to make a few copies and there it was. The pain radiates from my buttocks down the outside of my left leg and it won’t let up.

Sasang doc: (Examines her lower back.) Looks like your sacroiliac joint is out of alignment. As a Yang Type A, it’s likely that your sacral area pain is a result of unfettered anger stemming from your predominant emotion and a sensitivity toward being disrespected by your supervisor. The situation may have been unfair to you, but I suggest tolerating it for the sake of your friend who is ill. Tolerance actually feeds energy to your sacrum and, if accompanied by light stretching and gentle exercise, should get you back on track in no time.

The Posterior Body

Like the chin, chest, and upper and lower abdomen in the anterior body, the cervical, thoracic, lumbar, and sacral spine areas along the posterior aspect of the body also correlate with the lungs, spleen, liver, and kidney systems, respectively. The difference is that while the anterior portion of the body corresponds to how we see ourselves—that is, song—the posterior portion relates to how we carry ourselves, or myung.

The chin of the anterior correlates with ju chek (the knowledge and ability to calculate one’s actions), while the cervical spine in the posterior correlate with shik kyun (knowing the right time to take action). It is necessary to calculate before taking action, and therefore shik kyun is carried out through ju chek. Accordingly, the energy of the chin flows to the energy of the cervical spine. The chest, associated with kyung ryun (the ability to administer affairs), encourages flow to the thoracic spine, which is related to wi eui (dignity/esteem). Through social interaction and responsibility we can build self-confidence and esteem.

The umbilicus, associated with heng gom (the ability to reflect), stimulates flow to the lumbar spine, which houses jei gan (manners and kindness). Indeed, heartfelt kindness cannot be expressed without self-reflection. Lastly, the lower abdomen, correlating with do ryang (intimacy and the ability to embrace others), sends energy to the sacral spine, which hosts bang ryak (tolerance). Tolerance is based on the ability to be intimate and feel profoundly connected with others. To put it simply, myung refines and ferments our raw song energies.

The spine (cervical, thoracic, lumbar, and sacrum) provides the structure and stability necessary to carry out even the minutest action. Strengthening the spine with a combination of stretching and other exercises becomes even more crucial as menopause approaches. Yet less obvious is how emotion and its energy affect the spine. Dignity and self-esteem, for example, are indeed capable of releasing upper back pain, while the ability to tolerate can dissipate sacral joint issues. It’s a matter of convincing yourself that back pain isn’t just about stretching or exercising but also involves reaching beyond your current limitations of thinking and believing that you are capable of controlling how you feel.

Recall how balancing our song nature is a three-step process involving the recognition of our inner strengths, a sincere effort to consistently reflect on our actions, and the belief in ourselves and our connection with others. In order to carry out our myung, or life path, we need to take the fourth step, action.

Action: To carry out our life’s path (or myung) by recognizing our song nature and utilizing this ability to improve our lives and those of others.

The anterior and posterior aspects of the mind and body are not isolated from one another; hence, if one is giving us trouble, eventually so will the other, if we do not address these aspects beforehand. In order to avoid or address lumbar and thoracic spine pain, it is often beneficial to strengthen the abdominal (rectus abdomens) muscles and chest (pectoralis) muscles, respectively. In order to manifest jei gan (kindness and morality of the lumbar spine) we have to master heng gom (self-reflection of the chin), and wi eui (dignity of the cervical spine) cannot manifest without kyung ryun (administrative ability of the chest). Hence, heng gom can also indirectly relieve lower back pain, and kyung ryun can relieve upper back pain.

The Cervical Spine

The Yang Type B’s stronger lungs send energy to and develop the cervical spine. Thus the Yang Type B has a developed neck that often looks thicker and/or sturdier than that of the other types. Since the cervical spine is the most vulnerable part of the Yin Type A’s posterior body, it is often plagued with chronic issues such as frequent shoulder and neck tightness and/or occipital headaches. The Yin Type A’s stronger liver, however, contributes to a developed and robust lumbar spine, which, although subject to injury from overuse, tends to withstand more than the lumbar spine of the other types. The Yang Type B’s lumbar spine, on the other hand, tends to be the weakest of the four types, giving her a chronic feeling of heaviness and weakness in the lower body and hip area.

The Cervical Spine

Strongest type: Yang Type B

Weakest type: Yin Type A

Associated song nature: Shik kyun (shik = recognition, knowledge, wisdom, intelligence; kyun = sight, vision), which is insight and knowing the right time to act.

Unbalanced shik kyun emotional effects: Lack of timing, tardiness, time-related stress

Unbalanced shik kyun physiological effects: Neck tightness, heavy-head feeling, inability to keep neck erect and/or to look upward

Balanced shik kyun emotional effects: Improved sense of time and punctuality, insight and psychic ability, feeling on top of your game

Balanced shik kyun physiological effects: Improved posture/ flexibility of neck, reduction/elimination of neck tightness and weakness

If you experience neck pain and/or weakness, then try working on your relationship with time by following these body-type-specific guidelines:

Yang Type A: The tendency toward anger may stagnate the energy of the Yang Type A’s stronger spleen, interrupting the rhythm of her life. Her skills reside in the chest, where kyung ryun, the government and administration of affairs, resides. Controlling her tendency toward anger while managing and overseeing affairs will naturally bring out the ability to keep track of time and be on top of her game.
Yang Type B (least difficulty managing shik kyun): The ability to manage time, or shik kyun, is the Yang Type B’s specialty, since it comes from the cervical spine, the strongest area of her posterior body. Yet timing doesn’t manifest on its own. Even the Yang Type B who gets lost in sorrow will find it hard to keep track of time and know when to act. Through reflection and control of her sorrowful nature, the Yang Type B opens the door to other abilities associated with the other types, like heng gom and bang ryak.
Yin Type A (most difficulty managing shik kyun): Timing and connection with the universe—associated with yang—do not come naturally for the Yin Type A, who has a stronger sense of proprioception (spatial orientation) and connection with Earth, related to yin. The Yin Type A’s predominant emotion of joy tends to get in the way of time, since she can easily lose track of it when enjoying and living in the moment. Tight neck muscles are often the result of time constraints and excessive responsibilities. The Yin Type A’s heng gom, or ability to reflect, can snap her out of indulging in the moment, giving her a stronger sense of time.
Yin Type B: Time is often the enemy of the Yin Type B, who prioritizes comfort and slowing life down—preferences associated with her stronger kidneys. The constant fear that time is passing by too quickly mixed with a desire to withdraw from her circumstances may cause chronic weakness and tightness of the Yin Type B’s neck. Finding comfort, even when she is faced with deadlines and living in a fast-paced society, is the only way the Yin Type B can achieve balance and manifest do ryang.

Jessica, the Time-Trapped Yin Type A

For the life of her, Jessica, age forty-five, could not figure out why her neck kept aching day after day. After the last MRI, her doctor chuckled and said that her cervical spine was “the best-looking spine” she had ever seen. Jessica was also in the best shape she had ever been in, exercising five times a week, eating healthy foods, and feeling like she could run a marathon! Her neck pain felt as is if the muscles were being yanked from the base of her cranium, often leading to tension headaches. After discovering her yin yang body type, Jessica started to take a deeper look at her life and its patterns. She noticed that her headaches often occurred when she was under a time constraint or when she felt a situation of the past come back to haunt her. These episodes made her feel as if there was no catching up and that time was about to swallow her up! Jessica started to relax her grip on time, convincing herself that time was not the enemy and letting go of always feeling like she was going to be late. Her neck pain soon improved, especially in the mornings, when, overwhelmed with daily scheduling, she would feel at her worst.

The Thoracic Spine

The Yang Type As’ stronger spleen sends energy to and develops the thoracic spine. Hence the Yang Type As have developed upper back muscles (from the base of the neck to the base of the thoracic spine), which pull their shoulders back, giving them a broad-shouldered/broad-chested appearance. Since the thoracic spine is the most vulnerable part of the Yin Type Bs’ posterior body, they are prone to upper back discomfort, slouching shoulders, and tightness along the upper back. Their stronger kidneys, however, contribute to a stronger sacral spine, which, although subject to injury and overuse, tends to withstand more than the sacral spine of the other types. The Yang Type As’ sacral spine, on the other hand, tends to be weaker than it is in the other types, making them prone to sacral/pelvic-related issues.

The Thoracic Spine

Strongest type: Yang Type A

Weakest type: Yin Type B

Associated song nature: Wi eui (wi = dignity, influence, force, power; eui = conduct, behavior, consideration), which is dignity and respect.

Unbalanced wi eui emotional effects: Extravagance, loftiness, frivolousness

Unbalanced wi eui physiological effects: Tightness and pain between shoulder blades, slouched posture

Balanced wi eui emotional effects: Humility/dignity,^*5 self-respect, pride, self-esteem, self-worth

Balanced wi eui physiological effects: Improved posture/flexibility of upper back, reduction/elimination of upper back discomfort

If you experience upper back pain and/or weakness, then try working on your self-esteem by following these body-type-specific guidelines:

Yang Type A (least difficulty managing wi eui): Anger is the engine that revs up self-esteem, providing a sense of purpose and justice. As the predominant emotion of the Yang Type A, it offers her a dignified presence. Yet even the Yang Type A can lack self-esteem when anger gets out of control, especially when she feels others are looking down on her. Excessive anger usually morphs into sadness, lack of self-worth, and tightness in the upper back.
Yang Type B: As a yang type, self-esteem comes more easily for the Yang Type B, but sorrow, her predominant emotion, may get in the way. The Yang Type B may deny herself the ability to be self-confident by getting caught up in the affairs of the world, saddened by how people treat one another. Since shik kyun (knowing the right time to take action) is her specialty, the balanced Yang Type B understands that there is a time to lament and a time to move forward.
Yin Type A: Dignity, humility, and self-esteem do not come easily for the Yin Type A, who is more concerned with mutual respect and the “give and take” aspect of her relationships. Aiming directly for dignity and building self-esteem can only result in arrogance for the Yin Type A. Heng gom, or the ability to self-reflect, is a powerful tool at the Yin Type A’s disposal, but she can easily take it for granted. True dignity comes from the ability to reflect inward, acknowledge one’s deficiencies and appreciate one’s strengths.
Yin Type B (most difficulty managing wi eui): Even though the Yin Type B is naturally skilled at bang ryak (embracing and tolerating others), dignity and self-esteem are a fundamental challenge. Her dignity is often contested by a shy and introverted nature. She imagines a world in which everyone is protecting one another but can easily get overwhelmed by responsibility and ticked off by others’ words and actions. The balanced Yin Type B is capable of overcoming these tendencies and accepting and tolerating others despite their shortcomings.

Stacy’s Delicate Balance between Dignity and Anger

Stacy, a Yang Type A, sought treatment at my clinic for upper back pain. I couldn’t help but notice a tired and angry expression on her face and asked if there was anything else I could assist her with. Relieved by the opportunity, Stacy quickly expressed her disappointment about a project she had started at work a few months prior that increased production and enhanced employee morale. Yet a month later, her boss claimed that she was trying to take his job away and threatened to demote her. After exploding with anger in her boss’s office, she retreated into the abyss of depression. Stacy’s ability to improve work conditions and stand up for herself is an expression of wi eui (dignity), but uncontrolled anger from feeling disrespected took it away. Stacy’s anger portrays the tendency to overreact and take things personally when our core strengths are challenged.

The Lumbar Spine

The Yin Type A’s stronger liver sends abundant energy to the lumbar spine and abdomen. Hence the Yin Type A has a developed lower back and abdomen, giving her a relaxed and anchored appearance. Born with a weaker lumbar spine, the Yang Type B is prone to lower back weakness and discomfort. The Yin Type A’s lower back pain, on the other hand, is due less to weakness and more to excessive tightness, a sign of strength. Excessive tightness of the lumbar spine may eventually transform into weakness as long-term energy and blood obstruction starve the vertebrae. This condition may also result in nerve impingement or disc degeneration as excessive pressure from surrounding tissue eventually decreases the intervertebral space. Jei gan (kindness and manners) resides in the lower back and is often a priority for the Yin Type A, but not for the Yang Type A, who often seems angered and/or sad. Lee Je-ma said that if the Yang Type A makes an effort to be kinder, then a profound sense of jei gan emerges, but artificial kindness simply triggers her anger.

The Lumbar Spine

Strongest type: Yin Type A

Weakest type: Yang Type B

Associated song nature: Jei gan (jei = ability, talent, genius, propriety, duty, consideration; gan: = endurance, responsibility), which is the ability to be consistent, kind, and moral to others and oneself.

Unbalanced jei gan emotional effects: Coldness, rudeness, immoral behavior, lack of self-respect/self-care

Unbalanced jei gan physiological effects: Tightness and pain in the lower back

Balanced jei gan emotional effects: Generous, giving, moral, kind to oneself and others

Balanced jei gan physiological effects: Improved posture/flexibility of lower back, reduction/elimination of lower back discomfort

Are you kind to yourself and/or others? Do you feel that others are being kind to you? A no answer to either of these questions may be the reason why a lower back pain issue goes unresolved. Jei gan, the seed of kindness and morality, stimulates the flow of energy and blood through the lumbar spine when balanced and impedes it when unbalanced. Kindness is achieved and received differently according to each yin yang body type.

Yang Type A: “Why should I be kind when they act like that?!” the Yang Type A often asks, as her priority is mutual respect and dignity—a trait born from wi eui in the thoracic spine. When others are not practicing kindness, the Yang Type A is easily angered, often to the point of being rude and unkind herself. In order to break the spell of anger, she must let go of the idea that others have to be kind and humble first and take the initiative to practice humility without losing her self-esteem.
Yang Type B (most difficulty managing jei gan): Kindness entails give and take, a trait that does not come easily for the Yang Type B, who is more concerned with the bigger picture than meddling in “petty” affairs, and who encourages others to focus ahead rather than on one another—a quality born from abundant yang energy. Simply suppressing this energy and deliberately practicing kindness will only create more pressure and anger for the Yang Type B in the end. She must first learn to accept that not everyone will heed her call for action, and to remain enthusiastic and accepting.
Yin Type A (least difficulty managing jei gan): The expression of kindness comes most easily for the Yin Type A, whose stronger liver system correlates directly with jei gan, but whether or not it is based in morality can be a different story. Her concept of kindness is giving, often materially, to others in order to receive something in return. If she gives for the sake of giving, however, then the burden of expectation will be lifted, and she will have the ability to further strengthen her lumbar spine. Kindness expressed from a warm and kind-natured Yin Type A is capable of softening even the coldest of hearts.
Yin Type B: Kindness comes more easily for the Yin Type B compared to the yang types, but rarely can she match the generosity of a Yin Type A. Through bang ryak, the Yin Type B prioritizes tolerance and embracing others, but this is often for the sake of security. Her kindness, although coming across as sincere, may be rooted in insecurity and fear of being ridiculed or hurt. The Yin Type B must first build courage and cultivate her calmness before attempting to be generous. Premature kindness will lead to more fear and insecurity in the end.

Laura and Her Left Turn Pain

After having lunch with her friends, Laura, a fifty-three-year-old Yang Type B, thought hard about whether she should make a dangerous left turn out of the parking lot or take the longer way back home. Always in a hurry, she decided to take a risk and choose the former option. As she was making the left turn, Laura was deeply saddened about how people drive and then suddenly felt her outward expression of anger burst forth as she thought, “Don’t these people even see me coming? They don’t slow down for anyone!” At that moment something peculiar happened: she noticed a sudden sharp pain in her lower back. As soon as the turn was completed and her anger subsided, however, the pain went away. Laura’s experience illustrates how uncontrolled anger can stagnate the energy of the lower back and trigger pain.

The Sacrum

The Yin Type B’s stronger kidneys support and send energy to the sacrum. Hence the Yin Type B has a developed sacrum and buttocks area that occasionally protrudes outward, appearing larger and further developed. A weaker sacrum tends to present chronic issues for the Yang Type B such as sacroiliac joint instability. If the Yin Type B suffers from sacral issues, it is rarely due to weakness but rather from excessive tightness, a sign of strength. It is difficult to differentiate between pain due to tightness and pain due to weakness since both may present the same symptoms, such as sciatic nerve impingement, with radiating pain down the lateral side of the leg(s) or local discomfort in the buttocks area. The knowledge of your body type can aid in discovering whether or not back pain comes from weakness or excessive strength.

The Sacral Spine

Strongest type: Yin Type B

Weakest type: Yang Type A

Associated song nature: Bang ryak (bang = direction, sharing, distributing; ryak = governing, control, regulation, surveying), which is tolerance.

Unbalanced bang ryak emotional effects: Anger toward others, intolerance

Unbalanced bang ryak physiological effects: Tightness and pain in the sacral area, lack of coordination, sciatica with possible radiation of tingling/burning/sharp pain down one or both legs

Balanced bang ryak emotional effects: Feeling of connection with others and humanity as a whole, accepting of others’ shortcomings, ability to forgive

Balanced bang ryak physiological effects: Improved balance when walking and/or standing, reduction/elimination of sacral/sciatic discomfort

Bang ryak resides in the sacrum and is often a priority for the Yin Type B, who tends to embrace and forgive more easily than the other types. Bang ryak is rarely on the Yang Type A’s priority list, as she would rather ignore or punish those who are at fault. Lee Je-ma said that if the Yang Type A refrains from excessive judgment and makes an effort to be more tolerant, then a profound sense of bang ryak emerges. Even though the Yin Type B has an affinity for bang ryak, she has a tendency to take it for granted, believing that others will naturally be as tolerant as she is. When others are not as tolerant, the Yin Type B tends to retreat and isolate herself rather than face the consequences. Tolerance expressed from a cultivated Yin Type B, however, is capable of embracing even the worst wrongdoers.

Menopause forces us to dig deeper and enhance our ability to tolerate and accept the world around us. The Yang Type B may find that living in a world where honesty and truthfulness are not always a priority gives her chronic sacral area instability and/or pain.

If you experience sacroiliac joint or chronic bladder issues, then try working on the ability to tolerate and embrace others by following these body-type-specific guidelines:

Yang Type A (most difficulty managing bang ryak): Anger at herself and/or others and the belief that others are looking down on her inhibit the Yang Type A’s ability to embrace others. Her skills reside in her chest, where kyung ryun (government and administration of affairs) dwells. Controlling her tendency toward sorrow and lack of trust while managing and overseeing affairs will naturally bring out the ability to embrace and tolerate others.
Yang Type B: Sorrow and the feeling that others are not being truthful often stop the Yang Type B from embracing and tolerating. Eventually this will impede the energetic flow to her sacrum and bladder, resulting in lower body weakness or bladder and/or sacroiliac joint issues. Her skills reside in the chin area, where ju chek, or intuition, dwells. By trusting her intuition and gradually allowing herself to embrace and tolerate others, she will enhance the flow of energy to the sacrum and bladder.
Yin Type A: Embracing others comes more easily for the yin types than it does for the yang, but the Yin Type A who loses sight of her predominant emotion of joy will find it hard to embrace others. Her skills reside in the upper abdomen, where self-reflection and kindness take refuge. Reflecting inward and getting in touch with her feelings and playful inner child will help her rediscover joy and the ability to embrace others.
Yin Type B (least difficulty managing bang ryak): The ability to embrace and tolerate, or bang ryak, is the Yin Type B’s specialty, since it comes from the buttocks, the strongest area of her posterior body. Yet embracing and tolerating don’t manifest on their own, and the Yin Type B who loses sight of her predominant emotion of comfort will find it hard to embrace others. By staying calm and embracing and tolerating, the Yin Type B opens the door to other abilities associated with the other types, like kyung ryun and ju chek.

Diane’s Shift from Comfort to Compassion

Diane made it her priority to avoid people, especially strangers. Yet the more she tried, the more people would approach her, attracted by her calm and gentle demeanor. Whenever Diane left her home, she deliberately stared at the ground just in case somebody tried to engage her in conversation. Recently, a close friend called her, crying about the loss of her mother. At first, all Diane could think was, “How can I get off the phone as soon as possible without sounding rude?” But just when she was about to make an excuse, a sudden feeling of heartfelt sympathy filled her, and instead she said, “Why don’t you come over? I’ll make dinner.” Both Diane and her friend were surprised by the kind gesture, and at first she regretted saying it. Yet later that evening Diane felt an incredible sense of well-being and wholeness after her friend complimented her cooking and praised her ability to offer comfort. As much as the Yin Type B desires to be alone and free of social obligation, she also has a profound sense of comfort and desire for others to feel it too—a reflection of her innate bang ryak.

MOVING ONWARD

In this chapter we reviewed how each area of the physical body is connected to different aspects of emotion and psychology. Lee Je-ma firmly believed that through balancing our emotions, we can send ample energy to each area of our body. In the following chapters, I will introduce various common issues associated with menopause and interpret them from the standpoint of Sasang medicine. We will explore how each menopause-related issue has its constitutionally based emotional root. Addressing these issues with Sasang medicine requires that we reflect on our emotions and behavioral patterns and initiate the healing process by modifying our reactions and actions based on the changes that are occurring within. This approach is a sharp contrast to the “just fix it” mentality that modern medicine has proclaimed. Sure, if we are in a situation that is causing agonizing discomfort, a quick-fix approach may be momentarily called for, but reflecting on our constitutional tendencies and modifying our reaction to the world around us are the most efficient ways to optimize health.

Let’s take Vicki, a fifty-three-year-old Yang Type A, for instance, whose hot flashes were driving her crazy. Her immediate reaction was frustration and anger, which eventually influenced how she interacted with everyone around her. She was miserable, and misery loves company. As her predominant emotion, anger was the one emotion that she could rely on to always be there. Most of the time, it would motivate her to do what she felt was right, but sometimes it would alienate her from even the closest of friends and family.

Finding out that anger was her predominant emotion came as no surprise to Vicki, who was actually relieved to know that it was associated with her type, which explained why it was such a strong emotion. I encouraged Vicki to take a break from constantly trying to rid herself of hot flashes and try addressing the anger itself. Vicki appreciated the idea that anger was also associated with her strong sense of vision and insight and the desire to initiate change. She revealed how her hot flashes started from the chest and worked their way upward to her face. I discussed how the Yang Type A’s stronger organ, the spleen, governs this area of the body and is its main source of heat. We also talked about how the chest hosts kyung ryun, the ability to govern and administer affairs, and how do ryang (associated with her weaker lower abdomen) made her feel uncomfortable with intimacy, as she would often downplay her husband’s affection. Upon hearing this, Vicki chuckled, since her hot flashes were often felt while at home with her husband by her side. She also mentioned that they occurred when she felt humiliated. I encouraged Vicki to treasure her innately powerful dignity, or wi eui, and not let it be affected when others are not dignified or do not offer the respect she seeks. Taking our conversation to heart, Vicki fine-tuned her body type strengths, stopped ignoring her weaknesses, and optimized her sense of well-being.