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<strong>huangdi</strong><br />
<strong>neijing</strong><br />
<strong>LINGSHU</strong><br />
Volume III<br />
Books VI - IX<br />
N.V.N. Edition<br />
Translated from the French by<br />
Edward S. Garbacz, MD<br />
With Additional Commentary by<br />
Sean Christiaan Marshall, D. Ac.<br />
Nguyen Van Nghi<br />
Tran Viet Dzung<br />
Christine Recours Nguyen<br />
© Jung Tao School of Classical Chinese Medicine - 2002<br />
1 Rough Draft For JTS Students Only<br />
9.
Preface<br />
In this manner is Volume III of the Lingshu ended which finally completes the study of<br />
this monumental basic work of Classical Chinese Medicine!<br />
We experience at the same time a feeling of pride and relief because this was a work of<br />
extremely arduous translation, comprehension and analysis which had demanded of us more than<br />
10 years of labor.<br />
This reference work delivers to us a little bit of truth, of very involved and complex facts,<br />
which made it necessary for us to continuously decipher, replace and transpose the information<br />
in order to make it accessible to every acupunturist.<br />
Like the two previous volumes, we have developed commentaries because, handed over in a<br />
crude state, this book is nearly incomprehensible.<br />
Thanks to the expert interpretive work by the most reputable commentators over the<br />
centuries, and more modestly by ourselves, one achieves clarification and restoration√:<br />
_ in order not to be totally mistaken in seeing only a primitive medicine that’s without<br />
interest<br />
_ in order to better comprehend CCM (Classical Chinese Medicine), to deeply delve into all its<br />
facts without arbitrarily neglecting some (as in our present time, for example, the luo vessels and<br />
curious channels)<br />
_ and in order to envision WM (Western Medicine) from another perspective, different, but<br />
complementary and enriching.<br />
Concerning this point of view, the Lingshu offers us the possibility of drawing from it<br />
numerous ideas of modernity. We can cite the most obvious examples:<br />
1. There is a postulate that has become recently universal: “Energy creates matter”.<br />
Now that expresses differently the famous phrase: “Qi forms Xing” found in the Lingshu.<br />
It is in this manner that these two notions, the first arising from modern science, the<br />
second from CCM, as a result of geographic, chronologic and intellectual extremes, in the end<br />
express the same idea.<br />
For the Western world, this postulate came from observation of physical phenomena from<br />
the second part of the 20th century, but this notion concerns more particularly the physicochemical<br />
rather than medical field, and it remains still quite neglected in the field of WM, in<br />
accordance with Cartesian medical reasoning.<br />
For CCM, whose reasoning originates from a specific thought process of the Oriental mind<br />
and is applicable to every field, not just medical, this postulate has been known since the dawn of<br />
time.<br />
Therefore, we learn in the Lingshu that every change in matter always comes from a<br />
change in the state of the energy.<br />
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2. Another very modern trend is the development of immunology in WM.<br />
A large part of the Lingshu is devoted to the Wei Energy.<br />
Wei, defensive energy, plays a similar role to known immunologic processes because, like<br />
innate, non-specific immunity, it permits struggle against pathogenic agent introduced within<br />
the organism. It is then possible to establish a correlation between Wei energy and immune<br />
defense.<br />
Immunodficiency, otherwise known as Emptiness of Wei, is, in WM and CCM, at the core of<br />
all diseases.<br />
It is said in the Lingshu: “Wei energy defends us and kills us.”<br />
3. In the Lingshu is also found a mode of reasoning that is only discovered these days in WM<br />
and which paradoxically considerably modernizes it. For example:<br />
_ the notion of “cycle”, a fundamental concept in CCM, which begins to be known in WM<br />
(Krebs cycle, cardiac cycle, menstrual cycle...),<br />
_ the notion of “chain” with stimulation, synthesis and inhibition (hormonal secretion,<br />
muscular movement, glycemia, blood volume...),<br />
_ the notion of environmental or behavioral factors (ethologic, psycho-social),<br />
_ the notion of “gate” or “door” (gate control in pain physiology, “gate” in the regulation<br />
of cellular membrane permeability to ions, for example).<br />
These ultra-modern ideas of cycle, chain, chronobiology, and still others, are therefore<br />
contained in the three thousand years old Lingshu, as well as clinical examples (like the formation<br />
of tumors) which can permit improving its practice as much as in CCM as in WM.<br />
To anyone going to the trouble of delving deeply into the information contained in this<br />
bible of Chinese medicine, they are furnished knowledge applicable to modern medicine.<br />
We achieve then a novel enlightenment about pathologic processes as observed in a<br />
fundamentally different manner from present scientists.<br />
On the one hand, one notices the change in matter without, however, managing to explain<br />
it, and, on the other hand, in the aid of scientific examinations, one better recognizes the<br />
envisioned pathologic state as soon as it appears and treats it at the level of the energy.<br />
If one can, therefore, apply certain knowledge from CCM to WM; inversely, it is just as<br />
easily understood possible to apply certain knowledge from WM to CCM.<br />
But to do so systematically, without mutual exchange, in accordance with the<br />
preponderance of WM, risking over-Westernizing acupuncture. Via too much desire to conform to<br />
scienticism, CCM will lose its identity and its natural essence.<br />
In this way, we observe that the present tendency, both in China and Vietnam, is especially<br />
to develop phytotherapy or points of acupuncture via some sort of “recipe”. This course is<br />
dedictated to failure because the extreme energetic variability of the individual is barely taken<br />
into account. One consequently only attaches importance to the simplistic basis of MTC, a<br />
phenomenon not only dictated by medical misjudgment, but especially by the profit motive of<br />
commerce and economic demands.<br />
As a result, fundamental investigations are neglected for profit of gain and immediate<br />
results.<br />
But true Acupuncture comes from the Lingshu and other magistral works, sources of<br />
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10.
pathophysiology and therapy in CCM.<br />
It is only by reading and analysis that one will attain the development of CCM and tend<br />
toward mastery of the disease process.<br />
We hope that the accomplishment of this stake in the form of the Lingshu will provide the<br />
practicing physician and scientist every benefit expected for themselves and the patient.<br />
We envision the time which will see the fusion of the modes of thought, of these two<br />
medicines, succeeding to bring forth one universal medicine.<br />
Then we will have not labored in vain.<br />
Book VI<br />
Book VI consists of 10 chapters:<br />
Marseille, October 10, 1998<br />
Dr. Nguyen Van Nghi<br />
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11.
Chapter 49 :<br />
The Five Colors<br />
(Wu Zu)<br />
Chapter 50 :<br />
Discussion on Courage<br />
(Lun Zung)<br />
Chapter 51 :<br />
Shu of the Back<br />
(Bei Shu)<br />
Chapter 52 :<br />
Defensive Energy<br />
(Wei Qi)<br />
Chapter 53 :<br />
Discussion on Pain<br />
(Lun Tong)<br />
Chapter 54 :<br />
Celestial Age<br />
(Tian Nian)<br />
Chapter 55 :<br />
Contrary and Favorable<br />
(Xi Zuan)<br />
Chapter 56 : 12.<br />
The Five Sapors<br />
(Wu Wei)<br />
Chapter 57 :<br />
Hydropsy<br />
(Shui Zhang)<br />
Chapter 58 :<br />
Pirate Wind<br />
(Zi Feng)<br />
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13.
CHAPTER XLIX<br />
The Five Colors<br />
(Wu Za)<br />
Chapter 49 of the Lingshu speaks on the reflection of the energetic state of the 5 organs and<br />
6 bowels at the level of the face in the form of “5 Colors” of clearly defined localization.<br />
The areas or reflection of the 5 organs are gathered together at the forehead and nose, and<br />
those of the 6 bowels, at the two cheeks.<br />
According to changes of the color of the face, one can diagnose diseases of the organs and<br />
bowels, and according to the light or dark, diffuse or concentrated, shiny or dull, moist or dry<br />
coloration, one can judge the superficial or deep localization of the disease, its acute or chronic<br />
state and its good or poor prognosis.<br />
The objective of this chapter is the study of the 5 Colors (green, red, yellow, white and<br />
black) as a function of the 5 organs in order to establish a basis of diagnosis. This is why it is<br />
entitled: “The Five Colors” (Wu Za).<br />
This chapter consists of 16 paragraphs.<br />
PARAGRAPH 1<br />
Leigong questions Huangdi:<br />
“Are the five colors only determined at Mingtang? I still do not understand.”<br />
Huangdi:<br />
“Mingtang designates the nose.<br />
Jue, the inter-eyeborw space 14.<br />
Ding, the forehead and its two sides<br />
Fan, the two sides of the crest of the nose<br />
Ti, the front of the acoustic meatus.<br />
These different regions must be even and large, visible beyond<br />
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10 paces, and man can live to 100 years.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi describes:<br />
“The phrase “The 5 colors are all determined at Mingtang” is mentioned in Chapter 37 of this classic (“5<br />
Approvals and 5 Emissaries”). Leigong brings it back up to question Huangdi.”<br />
II - N.V.N.:<br />
Recall (1), the 5 facial areas (Wu Guan) can be diagrammed in the following fashion:<br />
1. See Lingshu, Volume II, Chapter 37, p. 220, diagram 65.<br />
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Figure 1<br />
The five facial areas (Wu Guan)<br />
PARAGRAPH 2 15.<br />
“How do you discern Wu Guan (5 facial areas)?”<br />
Leigong:<br />
Huangdi:<br />
“The bone of Mingtang (nose) is prominent and raised, flat and straight. Its<br />
center represents the 5 organs, and its 2 sides, the 6 bowels.<br />
Jue (inter-eyebrow space) and Ding (forehead) are at the top of the face, and<br />
the “royal palace” is found between the 2 eyes.<br />
The 5 organs in the thorax and abdomen, at peace, reflect their true colors.<br />
Mingtang, not presenting pathologic color, is pure, smooth and brilliant. How then<br />
could you not be able to discernWu Guan?”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1 - Wu Guan (Five Barriers or areas of reflection of the energy of the 5 organs) (2) are the sites of<br />
manifestation of the Jing (quintessence) of the 5 organs and 6 bowels.<br />
Mingtang designates the nose. The bone of the prominent nose, well-raised and straight, reproduces the<br />
order of placement of the 5 organs located in the interior.<br />
The area located between Jue (inter-eyebrow space) and Ding (middle of the forehead) responds to the<br />
lung.<br />
Underneath Jue, at the base of the nose between the two eyes, responds to the heart.<br />
The middle of the crest of the nose, at the highest point, responds to the liver.<br />
Further below, at the tip of the nose, responds to the spleen.<br />
The 5 organs are Yin and govern the interior. The localization of their reflected energy therefore follows<br />
the order of their established sites in the interior.<br />
2 - The energy of the 6 bowels becomes exteriorized at the two sides of the nose:<br />
_ the gallbladder, at the 2 sides of the liver<br />
_ the stomach, at the 2 sides of the spleen<br />
_ the large intestine, outside the nasal ala, on the cheek<br />
_ the small intestine, at the 2 sides of the nose, in the middle of the cheek<br />
_ the bladder and uterus, at the 2 sides and outside the naso-labial groove, under the<br />
nostrils.<br />
The bowels are Yang and govern the exterior. This is why their reflected energy is located outside the<br />
nose. 16.<br />
The kidney is the Water-Organ. As a result, it follows the large intestine and lies near the<br />
edge (contour) of the face, in order to respond to the center where Spleen-Earth is found. Therefore, the middle of<br />
the face responds to Earth which is surrounded with water.<br />
3 - Tian Jue (“Celestial” inter-eyebrow space) is above and Wang Gong (royal palace) is down below. This<br />
notion gives evidence of the presence of the three units “Heaven-Earth-Man<br />
2. According to the context, Wu Guan do not designate the 5 sense organs, but the areas of observation of the face.<br />
There is then often confusion in translation into Western language.<br />
of the face” (3). Jue/Ding belongs to the lung because the lung responds to Heaven; the spleen is located down<br />
below because the spleen responds to Earth (low).<br />
4 - When the 5 organs are at peace within the thorax and abdomen, their true color manifests at the<br />
exterior, at the nose, which is pure and smooth. Then why does one say that one cannot discern Wu Guan?”<br />
III - N.V.N.:<br />
The areas of reflection of the 5 organs and 6 bowels are recalled in the following figure:<br />
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Figure 2<br />
Areas of reflection of the energy of the 5 organs/6 bowels.<br />
3. See Chapter 37 (“5 Approvals and 5 Emissaries”), Volume II of the Lingshu.<br />
PARAGRAPH 3 17.<br />
Leigong:<br />
“Your young disciple would like to hear you on the case where the distinction<br />
of the colors of different areas of observation (Wu Guan) is sometimes difficult.”<br />
Huangdi:<br />
“The 5 colors each have a reflected area.<br />
If this area is depressed to the bone, the disease is hardly curable.<br />
If the color of this area originates from the phenomenon of succession<br />
(Sheng Shi) of the 5 Movements (Mother-Son), despite the seriousness of the<br />
disease, the prognosis is not fatal.”<br />
EXPLANATIONS AND COMMENTARIES<br />
10 Rough Draft For JTS Students Only
I - Zhang Shi explains:<br />
“The term “distinction of color” implies only the distinction of pathologic colors and not the distinction<br />
of the “source-colors” (true color, physiologic color).<br />
Here, the “phenomenon of succession” (Sheng Shi), designating the “Mother-Son” chains of the law of the 5<br />
Movements, are:<br />
_ appearance of yellow color in the heart area<br />
_ appearance of red color in the liver area<br />
_ appearance of the green color in the kidney area<br />
_ appearance of the black color in the lung area,<br />
etc.”<br />
II - Ma Shi adds:<br />
“Huangdi describes that the colors of Wu Guan (5 areas of observation) are examinable.<br />
For this reason, if one of these areas is depressed against the bone, the corresponding organ is, in a certain way,<br />
affected. In certain non-depressed areas, the presence of the color coming from the phenomena of succession<br />
(Sheng Shi) is the indicator of a favorable prognosis, despite the seriousness of the disease.”<br />
III - N.V.N.: 18.<br />
In practice, in diseases originating from the “mother-son” chains of the 5 Movements, treatment<br />
by Acupuncture/Moxabustion is generally recommended. In contrast, in diseases originating from other chains,<br />
the prescription of Oriental or Western medicines, associated with Acupuncture/Moxabustion, is always<br />
indicated.<br />
PARAGRAPH 4<br />
Leigong:<br />
“What are the corresponding signs of the colors ofWu Guan?”<br />
Huangdi:<br />
“Green and black respond to pain.<br />
Yellow and red respond to heat (fever).<br />
White indicates cold (sensitivity to cold, chills).<br />
Such are the signs responding to the colors of Wu Guan.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the colors of Wu Guan whose appearance at a specific area permits defining the<br />
origin of the disease, In this manner:<br />
_ green and black belong to Feng-Han (Wind-Cold), causal factor of pain<br />
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_ yellow and red belong to Earth-Fire (Humidity-Heat), causal factor in fever<br />
_ white belongs to the “Cold” energy, causal factor in sensitivity to cold and chills.<br />
Such are the basic natures of the colors caused by perverse energy coming from the exterior.”<br />
II - N.V.N.:<br />
The previous paragraph is devoted to the 5 pathologic colors of the 5 organs. Therefore, these colors are of<br />
endogenous origin.<br />
This paragraph concerns the colors of exogenous origin, that is to say, caused by cosmic perverse energy.<br />
PARAGRAPH 5<br />
Leigong:<br />
“How do you diagnose the worsening or improvement of disease?”<br />
Huangdi: 19.<br />
“Examination of the interior and exterior is indispensable.<br />
_ Mai Kou slippery (Hua), small (Wei), hurried (Jin) and deep (Chen)<br />
indicates worsening of the disease localizing in the interior, and Renying<br />
changing (Da), hurried (Jin) and superficial (Fu), worsening of the disease<br />
localizing at the exterior.<br />
_ Mai Kou superficial (Fu) and slippery (Hua) indicates the progression of the<br />
disease, and Renying deep and slippery, the regression of the disease.<br />
_ Mai Kou slippery and deep indicate the progressive worsening of the disease<br />
localizing in the interior, and Renying slippery, full and superficial, the<br />
progressive worsening of the disease at the exterior.<br />
Renying and Qi Kou having the same natures, superficial or deep,<br />
small or large, indicates the disease is difficult to treat.<br />
In diseases of the organs, the deep (Chen) and changing (Da) pulse<br />
indicates the disease is easy to treat. In contrast, the small (Wei) pulse is<br />
unfavorable.<br />
In diseases of the bowel, the superficial (Fu) and changing (Da) pulse also<br />
indicates the disease is easy to treat.<br />
Renying full and resistant indicates the ailment caused by cold, and Qi Kou<br />
full and resistant, the ailment caused by digestive disorder.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
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“This paragraph discourses on the benignness and seriousness of disease localizing in the interior and at<br />
the exterior whose diagnosis must be made at the level of Mai Kou and Renying.<br />
Here, it concerns a reply from Huangdi to Leigong regarding the determination of the worsening and<br />
improvement of the disease.<br />
1 - Renying governs the exterior, and Mai Kou governs the interior.<br />
For this reason, the slippery, small, hurried and deep Mai Kou is the indicator of worsening of the<br />
disease localizing in the interior, and the changing Renying following a hurried and superficial character<br />
indicates worsening of the disease localizing at the exterior.<br />
But Mai Kou without being slippery, small, hurried and deep can otherwise indicate the phase of<br />
worsening of the disease. The slippery quality followed by a superficial (instead of deep) quality also indicates<br />
this phase.<br />
Similarly, the changing Renying followed by a hurried and superficial character is not sufficient to<br />
indicate the accentuation of the disease. If it is deep and is followed by a slippery quality, it is the indicator of<br />
the improvement of the disease. 20.<br />
As a result,<br />
_ the hurried and superficial pulse followed by a slippery quality is the indicator of the worsening of<br />
the disease.<br />
_ the slippery nature followed by a deep quality indicates the worsening of the disease localizing in the<br />
interior; this is as if one said: “1 time, 2 times, 3 times fullness... of diseases belonging to the 6 Yin Channels of<br />
the 5 organs.”<br />
2 - If Renying is deep, followed by a slippery quality, it indicates the improvement of the disease. If it is<br />
full and superficial, it denotes the worsening of the disease localizing at the exterior, as if one were to say: “1<br />
time, 2 times, 3 times fullness of the diseases belonging to the<br />
6 Yang channels of the 6 bowels.”<br />
On the other hand, during examination, if Renying and Mai Kou possess the same changing and small<br />
quality, it is the indicator of non-improvement of the external signs and internal signs.<br />
a - But in diseases of the 6 Yin channels belonging to the 5 organs, if the pulse is deep and changing, the<br />
disease is easy to treat because:<br />
_ the deep quality designates the disease localizing in the interior<br />
_ and the changing quality denotes the potential force of the vital energy.<br />
In contrast, if the deep pulse is followed by a small quality, it indicates the non-cure of the disease of<br />
the organ.<br />
b - The diseases of the 6 Yang channels are called “diseases of the 6 bowels”. In that case, the superficial<br />
and changing pulse is the indicator of rapid cure of the disease because:<br />
_ the superficial quality indicates the disease localizing at the exterior<br />
_ and the changing quality denotes the easy dispersion of the perverse energy.<br />
3 - What is the criterion for determination of disease of external origin at Renying? The full and<br />
resistant pulse. It is a matter then of an ailment caused by “Cold” energy.<br />
What is the criterion for determination of disease of internal origin at Cun Kou? The full and resistant<br />
pulse. It is a matter then of an ailment caused by a digestive disorder.”<br />
III - N.V.N.:<br />
The explanation of Zhang Jing Yue (1563-1640 A.D.) is very explicit and rich. We present below the<br />
complete translation of the commentary of this grand master:<br />
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“1 - Mai Kou is the pulse belonging to the Taiyin. As a result, one says that it governs the center. In the<br />
interior, it maintains the 5 organs. 21.<br />
Renying is the pulse belonging to the Yangming. As a result, one says that it governs the exterior. At the<br />
exterior, it maintains the 6 bowels.<br />
The slippery, small, hurried and deep Mai Kou is due to the presence of perverse energy in complete<br />
fullness within the Yin area.<br />
The changing, hurried and superficial Renying is due to the presence of perverse energy in complete<br />
fullness within the Yang area.<br />
In these two cases, the disease is found in the phase of improvement.<br />
2 - Mai Kou responds to Yin. When it is superficial and slippery, Yang flows out into Yin. This is why the<br />
disease worsens.<br />
Renying responds to Yang. When it is deep and slippery, it is the period of escape of the perverse energy.<br />
This is why the disease improves.<br />
Mai Kou and Renying have the same Yin and Yang natures as the channels. This is why they are divided<br />
into Biao (exterior) and Li (interior). Their deep and slippery or superficial and slippery natures are the<br />
distinctive phenomena of worsening of the disease localizing within the interior or at the exterior.<br />
3 - The same qualities, superficial and deep, large and small noted at the same time at Renying and Mai<br />
Kou -- they are not oriented toward Yin, they are not oriented toward Yang, and vice versa -- are the indexes of<br />
the difficult-to-treat disease.<br />
_ “Diseases localizing within the organs” means: they are found at the 6 Yin channels and the Yin pulse<br />
must be deep. If it is deep and changing, it is because it is supplied/provided with Shen (mental). To have Shen is<br />
to have Yin Qi (Yin energy) in a plethoric state. This is why the disease is easy to treat.<br />
As for the deep, galloping and small pulse, it denotes the exhaustion of the Yin Root, an unfavorable<br />
factor, hence the difficulty in treating.<br />
_ “Diseases localizing in the bowels” indicates: they are found at the 6 Yang channels. In the Yang<br />
diseases, the Yang pulse is favorable. As a result, the superficial and changing pulse is the indicator of the<br />
disease that is easy to cure.<br />
In contrast, the superficial and small pulse is unfavorable, that is to say, the disease is difficult to cure.<br />
4 - Here, it concerns a technique of antiquity. From the time of Wang Shu He (210-285 A.D.) to our times,<br />
examination of the pulse is performed at the level of the 2 Cun Kou (mouth of<br />
1 cun; radial gutter): the one at the left has the name Renying, and the one at the right, the name<br />
Qi Kou (Mai Kou)”. (4)<br />
PARAGRAPH 6 22.<br />
Leigong:<br />
“How do you diagnose the seriousness and benignness of the disease<br />
according to the method of the colors?”<br />
Huangdi:<br />
“The bright color indicates the benignness of the disease, and the dark color,<br />
the seriousness of the disease.<br />
Displacement of the color toward the top reveals the worsening of the disease,<br />
and displacement toward the bottom, calling to mind the dispersion of clouds,<br />
indicates improvement in the disease.<br />
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The 5 colors each have an organ-area, internal or external area.<br />
Displacement of the color from the external area toward the internal area indicates<br />
the progression of the disease from the exterior toward the interior; and<br />
displacement of the color from the internal area toward the external area indicates<br />
the progression of the disease from the interior toward the exterior.<br />
In diseases manifesting in the interior, treat first Yin, then Yang. The<br />
opposite worsens the disease.<br />
In diseases manifesting at the exterior, treat first Yang, then Yin. The<br />
opposite worsens the disease.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph speaks on the diagnosis of seriousness and benignness of disease according to the<br />
method of examination of the colors.<br />
1 - The light color responds to Yang.<br />
The dark color, to Yin.<br />
Yin and Yang are jointly visible. This is why one says: the disease worsens.<br />
4. In this regard, see our explanations in the different chapters of the Lingshu, Nanjing and Maijing (N.V.N.<br />
Editions).<br />
The 5 colors originate from the 5 organs and 5 Movements. They carry out movements from the interior<br />
toward the exterior and from below upwards in order to manifest at the face.<br />
Movements toward the top is the indicator of disease of Yang energy in a state of fullness, hence<br />
worsening of the disease.<br />
The energy of Earth ascends to form clouds. During the encounter with the energy of Heaven, the clouds<br />
dissipate. This dissipation is comparable to the cure of the disease.<br />
2 - The “organ-areas” are the facial zones where the energy of the organs and bowels are reflected. Those<br />
belonging to the organs are at the center (of the face, nose), called “internal areas”, and those belonging to the<br />
bowels are at the exterior, called “external areas”. 23.<br />
The colors progressing from the external area toward the internal area originate from disease of<br />
exogenous origin, and those progressing from the internal area toward the external area originate from disease of<br />
endogenous origin.<br />
3 - The bowel is Yang; it governs the exterior.<br />
The organ is Yin; it governs the interior.<br />
This is why:<br />
_ in diseases of internal origin, one must first treat Yin, then Yang; if not, the disease worsens.<br />
_ in diseases of external origin, one must first treat Yang, then Yin; if not, the disease deteriorates.”<br />
PARAGRAPH 7<br />
Leigong:<br />
“If the pulse is slippery and large, changing and long, it is the sign<br />
revealing disease coming from the exterior.<br />
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In this case, if the eyes have the impression of seeing something and the Chi<br />
(will) appears to become that of hatred, this is due to a gathering of Yang energy<br />
that one can modify to favor cure.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“The previous paragraph discourses on Yin and Yang, interior and exterior, that is to say, on diseases of<br />
the energy. In this manner, the pulsologic reactions manifest at Qi Kou (mouths of the energy) and the colors<br />
appear at Mingtang (nose).<br />
This paragraph completes the prevous one and involves disease at the energetic layer contaminating the<br />
Xue-Mai (Blood and Vessels) system because, when the energy (perverse) affluxes toward the blood, reactive<br />
phenomena manifest at the level of the “Three Departments” (“inch”, “barrier” and “foot”: Cun, Guan and Chi).<br />
These reactive phenomena are illustrated by the fllowing pulsologic qualities:<br />
_ slippery, symbol of Water-Cold<br />
_ large, symbol of Heat-Fire<br />
_ changing, symbol of Earth-Humidity 24.<br />
_ long, symbol of Wood-Wind.<br />
The pulse of slippery and large, changing and long nature reveals then disease coming from the exterior.<br />
The phrase “The eyes have the impression of seeing something” implies the sense of vision of colors<br />
(complexions).<br />
The phrase “The Chi (will) appears to become that of hatred” implies the sense of disturbances of the<br />
Shen (mental) of the 5 organs.<br />
Here, it concerns a case of gathering of Yang energy that one can modify to favor cure, that is to say, that<br />
it is necessary to first treat the exterior (to evacuate the perverse energy), then the interior (in order to tonify<br />
the essential energy).”<br />
PARAGRAPH 8<br />
Leigong:<br />
“Your young disciple has often heard you say that Feng (Wind) is the origin<br />
of the “100 Diseases” and that Jue Ni (contrary afflux) originates from cold and<br />
humidity. How do you distinguish them?”<br />
Huangdi:<br />
“One must examine the middle of Jue (inter-eyebrow space).<br />
If it is sparkling, it concerns Feng (Wind).<br />
If it is somber, it concerns Bi (obstruction, algoparesthesia).<br />
If the color appears at the “earth” (chin) region, the disease is<br />
Jue Ni (contrary afflux).<br />
Thus, it suffices to base one’s judgment on the variation of the color and on<br />
its localization in order to determine the disease.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“In a general fashion, in order to make the distinction between Feng (wind) and Bi (obstruction), it is<br />
necessary to examine Jue Zhong (middle of the inter-eyebrow space).<br />
The bright and shimmering color is the indicator of attack of Feng (wind).<br />
The somber and dull color belongs to the Bi disease (obstruction = algoparesthesia).<br />
In contrast, the appearance of the color at the region mentioned is the sign revealing<br />
Jue Ni (contrary afflux) disease. It manifests first at the channels of the foot, then it affluxes toward the top.<br />
These colors are generally visible and easy to recognize.<br />
• As for the determination of the pathological zones of the 5 organs at the level of the face, one must<br />
distinguish:<br />
_ the green color of the liver 25.<br />
_ the red color of the heart<br />
_ the yellow color of the spleen<br />
_ the white color of the lung<br />
_ the black color of the kidney<br />
in order to differentiate the diseases of Feng (Wind), Bi (obstruction) and Jue Ni (contrary afflux) of the<br />
5 organs.”<br />
II - N.V.N.:<br />
Zhang Jing Yue makes the following clarifications:<br />
“Disease of Wind is located at Yang, at the pilocutaneous system. This is why the color of this place is<br />
bright pale.<br />
Disease of Bi is located at Yin, at the musculo-skeletal system. This is why the color is somber and deep.<br />
Disease of Jue Ni starts at the 4 limbs. Since the disease is down below, the color appears at the “earth”<br />
zone, that is to say, at the lowest of the face (chin area).<br />
The appearance of these colors follows the usual rule, thanks to which one can diagnose diseases with<br />
precision.”<br />
PARAGRAPH 9<br />
Leigong:<br />
“Death can unexpectedly arise suddenly in persons appearing to be in good<br />
health. How can one know it?”<br />
Huangdi:<br />
“Da Qi (preverse energy of great virulence) directly attacking the organs and<br />
bowels can cause sudden death.”<br />
Leigong:<br />
“Despite improvement of the disease, one can also die suddenly. How do you<br />
prevent it?”<br />
Huangdi:<br />
“When red color appearing at the two cheeks is large like the great toe, death<br />
can arise suddenly despite a slight amelioration of the disease.<br />
When black color appearing at Tian Ding (forehead) is large like the great<br />
17 Rough Draft For JTS Students Only
toe, death can also suddenly arise despite the absence of disease.”<br />
EXPLANATIONS AND COMMENTARIES 26.<br />
I - Zhang Shi explains:<br />
“ This paragrah completes the previous one and speaks on diseases of exogenous and endogenous etiology.<br />
1 - The violent and direct infiltration of perverse energy into the organs and bowels is the cause of<br />
sudden death.<br />
To speak of “persons apearing in good health” is to speak of individuals not presenting any pathologic<br />
signs, but susceptible to being attacked suddenly by perverse energy of great virulence (Da Qi).<br />
To speak of “sudden death despite a slight improvement of the disease” is to speak of sudden death<br />
following a disease of internal origin resulting from a phenomenon of reciprocal<br />
encroachment of the organs and bowels.<br />
The appearance of red color at the two cheeks and of black color at the forehead (Tian Ding) are reactive<br />
phenomena of the heart in a pathologic state favoring the phenomena of encroachment of the kidney on the heart<br />
because:<br />
_ red color responds to Fire<br />
_ and black color, to Water.<br />
The “slight improvement of the disease” is due to a phenomenon of delay of Water on Fire, and “sudden<br />
death” originates from the phenomenon of excessive inhibition of Water on Fire.<br />
2 - When the disease is found within the energetic layer, the color is diffuse, and when it is found at the<br />
level of the vessels (channels), the color is limited and brief.<br />
“... large like the great toe” implies a strong concentration of color.<br />
The vessel-channel of the kidney emits a branch which penetrates into the thorax and reaches the heart,<br />
constituting the “Kidney-Heart” system. As a result,<br />
_ the appearance of red color at the two cheeks is the sign revealing the encroachment of the kidney on<br />
the non-ill heart. In this case, it is the energy of Heart-Fire which exteriorizes at the face in the form of red<br />
color.<br />
_ the appearance of black color at Tian Ding (forehead) comes from the encroachment of the kidney on the<br />
ill heart. In that case, the energy of Kidney-Water replaces that of Heart-Fire to manifest at the face in the form<br />
of black color.<br />
The 5 colors of the face are therefore manifestations of the source energy of the 5 organs at the exterior,<br />
during movements of reciprocal encroahchment propelled by the 5 Movements.”<br />
II - N.V.N.:<br />
The words “Da Qi” designate perverse energy of great virulence. This Da Qi infiltrates into the organism<br />
only if the source energy of our bodies is in great insufficiency.<br />
The two colors (red and black) mentioned are grave signs, but black is the most worrisome.<br />
Zhang Jing Yue clarifies in this regard:<br />
“The appearance of the color of Water (black) at the area belonging to Fire and the appearance of the color<br />
of Fire (red) in the area belonging to Metal are due to the consequence of a great insufficiency of essential energy<br />
(source energy).<br />
The color the size of the great toe is extremely serious. Therefore,<br />
_ red color at the cheeks (responding to the shoulders which also govern the lung) reveals the<br />
encroachment of Fire on Metal. In this case, death can arise suddenly, even in the presence of signs of<br />
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27.
improvement of the disease.<br />
_ black color at Tian Ding (“celestial” part of the forehead: the uppermost part) originates from the<br />
exhaustion of the energgy of the kidney. In that case, death can arise suddenly, without apparent disease.”<br />
PARAGRAPH 10<br />
Leigong, bowing his head again, says:<br />
“That’s right! Do periods of determination of death exist?”<br />
Huandi:<br />
“By examination of the colors, one can determine the periods of death.”<br />
Leigong:<br />
“That’s correct! Your young disciple would like you to explain this to him in<br />
detail.”<br />
Huangdi:<br />
“Ding (forehead) responds to the face and head.<br />
Jue Shang (above the inter-eyebrow space) responds to the laryngopharyngeal<br />
system.<br />
Jue Zhong (middle of the inter-eyebrow space) represents the lung.<br />
Xia Gu (base of the nose) responds to the heart.<br />
Zhu Xia (crest of the nose) respresents the liver. 28.<br />
The left of Zhu Xia corresponds to the gallbladder.<br />
Mian Wang (tip of the nose) responds to the spleen.<br />
Fang Shang (nasal ala) represents the stomach.<br />
Zhong Yan (middle of the cheek) represents the large intestine which sticks<br />
close to the kidney whose center represents the umbilicus.<br />
Above the two sides of Mian Wang represent the small intestine, and below it,<br />
the bladder and uterus.<br />
Quan (cheekbone: zygomatic bone) represents the shoulder. Behind the<br />
shoulder is the arm, and behind the arm is the forearm and hand.<br />
Above the internal canthus of the eye represents the thorax and<br />
breasts.<br />
The area near the ear, oriented toward the top, represents the back.<br />
Below the maxilla is located the thigh, and at the center, that is to say,<br />
between the top and bottom of the jaw, the knee.<br />
The area under the knee responds to the leg, and that which is found on the<br />
other side of the leg, the foot.<br />
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Ju Fen (labial commisure) responds to the internal surface of the thigh; Ju<br />
Gua (great curvature), to the zygomatic bone, and Xi Xin (knee bone), to the patella.<br />
Such are the facial zones responding to the 5 organs, 6 bowels and joints of<br />
the limbs. The determination of these areas facilitates the utilization of Yin to<br />
harmonize Yang and the utilization of Yang to harmonize Yin.<br />
To delve deeply into these different areas is to “practice 1000 and succeed at<br />
1000”. If one can still distinguish the movements oriented toward the left or toward<br />
the right, it is to understand the Da Dao (Great<br />
Principle) of Yin and Yang because the appearance of the color at the level of<br />
these areas is different in young boys and young girls. This is why one names them<br />
“routes of orientation of the Yin movement and Yang movement”.<br />
On examination, the discernment of moist and shiny or withered and dried out<br />
color is the work of the good clinician.”<br />
EXPLANATIONS AND COMMENTARIES 29.<br />
I - Ma Shi explains:<br />
“This paragraph completes the previous one and speaks on the facial areas responding to the 5 organs and<br />
6 bowels and joints of the limbs (Figure 2).<br />
1 - The line which extends from Jue (inter-eyebrow space) to Ding (forehead) belongs to the facial area<br />
responding to the laryngo-pharyngeal system.<br />
The line which extends the length of the spine of the nose, that is to say, from Jue Zhong (middle of intereyebrow<br />
space) to Mian Wang (tip of the nose), belongs to the facial areas responding to the 4 organs: lung, heart,<br />
liver and spleen.<br />
The space separating the two lines which extend from the ocular canthii toward the point Chengqiang (CV<br />
23) responds to the facial zones of the 6 bowels: gallbladder, stomach, large intestine (5), small intestine,<br />
bladder and uterus.<br />
Below the malar bone responds to the facial areas belonging to the upper limb: shoulder, arm, forearm and<br />
hand.<br />
The external area of the cheek (of the 2 maxilla) responds to the lower limb: thigh, knee, leg and foot.<br />
2 - The colors each have a very specific area of appearance, thanks to which one can specify the<br />
localization of the disease of the Yin channel or Yang channel to therapeutic ends.<br />
Because,<br />
_ when the disease is found at the Yang channels, Yin is “interior”. One must use Yin to harmonize Yang,<br />
_ and when the disease is localized at the Yin channel, Yang is “exterior”. One must use Yang to<br />
harmonize Yin.<br />
In this connection, Chapter 9 of this classic (“Beginning and Ending”) has cited some examples: “Disperse<br />
gallbladder and tonify liver; dipserse liver and tonify gallblladder, etc.”<br />
Therefore,<br />
_ to delve deeply into the facial areas is to “practice 1000 and succeed at 1000”,<br />
_ to know how to differentiate left and right is to know the “Great Dao” (Great Principle),<br />
_ and to know how to differentiate boy and girl is to be able to discriminate Yin and Yang whose example<br />
has been cited in the following paragraph: “In boys, the appearance of color at the area located below Mian Wang<br />
(tip of the nose) is the indicator of the presence of an ailment of the lower abdomen, and in girls, the presence of<br />
an ailment of the bladder and uterus.”<br />
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5. According to the text, “the large intestine sticks close to the kidney” because the kidney, responding to water,<br />
traveling up and down the circumference of the face, plays the role of protection of the royal palace (area of the heart)<br />
located at the center (Zhang Jing Yue).<br />
II - Zhang Shi states: 30.<br />
“The appearance of red color at the two cheeks is fatal; death will take place on the day Ren-Gui (9th and<br />
10th Celestial Trunks), at midnight.<br />
The appearance of black color at the forehead is mortal. The fatal day will take place on the day Wu-Ji<br />
(5th and 6th Celestial Trunks) and at the hours Chen, Xu, Chou and Wei (Vth, XIth, IIth and VIIIth Terrestrial<br />
Branches).”<br />
III - N.V.N.:<br />
The different areas of appearance of “Color-Energy” at the level of the face are clearly described by<br />
Zhang Jing Yue:<br />
1 - Ding (forehead) is called Tian Ding (celestial forehead) by astrologers. It is located at the uppermost<br />
part of the forehead. The appearance of the color-energy at this level is indication of pathology of the face and<br />
head.<br />
2 - Jue Shang (above the inter-eyebrow space) designates the area which extends from the middle of the<br />
inter-eyebrow space toward the top. It governs laryngo-pharyngeal pathology.<br />
3 - Jue Zhong (middle of the inter-eyebrow space) is the central area of the inter-eyebrow space. It<br />
responds to pathology of the lung and also bears the name Yintang (PC 3).<br />
4 - Xia Gu (base of the nose) is the area located between the eyes. Astrologers give it the name Shangan<br />
(PC 4). The heart is located under the lung. Therefore, Xia Gu governs pathology of the heart.<br />
5 - Chu Xia (crest of the nose) is named Nian Zio (long life) by astrologers. It governs pathology of the<br />
liver. Laterally, to the left of the liver, is the area which responds to the gallbladder.<br />
6 - Mian Wang (royal domain or tip of the nose) is called Xuan Du (main standard) by astrologers. Xuan<br />
Du responds to Earth, located exactly at the middle of the face. For this reason,<br />
Mian Wang responds to pathology of the spleen.<br />
7 - Fang Shang (culminating area: nasal ala) is found at the two sides of Xuan Du, located to the side of<br />
Yingxiang (LI 20), which responds to pathology of the stomach. Astrologers give it the name Lan Dai Ding Wui<br />
(altar of orchids - residence of officials).<br />
The spleen and stomach constitute one of the systems of external/internal relationship. The spleen is<br />
located at the center, and the stomach, at the exterior. As a result, Fang Shang are the areas responding to<br />
pathology of the stomach.<br />
8 - Here, the words Zhong Yan (central area) designate the middle of the cheek, that is to say, the area<br />
located outside Yingxiang (LI 20) and below the zygomatic bone. This area responds to pathology of the large<br />
intestine.<br />
Outside and below the large intestine area, that is to say, at the side of the cheek, the area responding to<br />
pathology of the kidney is found.<br />
The kidney is found at the level of the umbilicus. For this reason, just below the area of the kidney is the<br />
area responding to umbilical pathology.<br />
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31.
9 - The area located above Mian Wang (Xuan Du: tip of the nose) and inside the cheekbone responds to<br />
pathology of the small intestine.<br />
10 - The area located below Mian Wang (Xuan Du: tip of the nose) and outside Renzhong (GV 26), that is to<br />
say, below Fang Shang (ala of the nose) responds to pathology of the bladder and uterus.<br />
The area of Renzhong (GV 26: nasolabial groove) flat and dried out, devoid of moustache, is the indicator<br />
of male sterility. In contrast, if it is deep and long, it indicates female sterilty.<br />
11 - The zygomatic arch is the “root” of the entire skeleton. It is located above the central area of the<br />
cheek. It therefore responds to the shoulder, arm, forearm and hand.<br />
12 - The external area of the cheek bears the name “Zang” (comrade). Above, it responds to the back.<br />
Below, the area of the 2 maxilla responds to the thigh, knee, leg and foot.<br />
thigh.<br />
13 - Ju Fen (great separation) designates the labial commissure. It responds to the internal surface of the<br />
14 - Ju Gua (great curvature) is the name given to the zygomatic bone, and Xi Xin, to the patella.<br />
15 - Yi Ying Chi notes:<br />
“In boys, the energy ciruclates toward the left, and in girls, toward the right. This is the normal<br />
circulation, thus favorable, and the energy spreads... . In contrast, the opposite circulation is unfavorable and<br />
the energy stagnates..., hence phenomena of victory, domination and extermination.<br />
This paragraph speaks on the “Color-Energy” of endogenous cause centered on the favorable and<br />
unfavorable phenomena of the “left-right” movements of Yin and Yang.”<br />
PARAGRAPH 11<br />
“The dirty and dark gray color indicates disease localizing in the interior,<br />
that is to say, at the level of the organs.<br />
The shiny color is the indicator of disease localizing at the 32. exterior,<br />
that is to say, at the level of the bowels.<br />
The red yellow color belongs to diseases of wind.<br />
The black green color indicates pain.<br />
The white color heralds cold.<br />
The slippery and damp yellow color (as if saturated with fat) indicates<br />
suppuration.<br />
The dark red color is the sign revealing the syndrome of blood stagnation<br />
which, in the serious state, causes spasm, and, in a state of excessive cold, causes<br />
paresthesia.<br />
• The 5 colors each have an area of appearance which is appropriate to them.<br />
As a result, it is necessary to examine:<br />
_ their slight or strong saturation to determine the superficial or deep<br />
localization of the disease.<br />
_ their shiny or faded luster to distinguish the prosperous or harmful signs<br />
of the disease.<br />
_ their dissemination or concentration to differentiate the acute or chronic<br />
state of the disease.<br />
_ their quality of emergence or immergence to study the evolutive state of<br />
the disease.<br />
22 Rough Draft For JTS Students Only
• In this manner, the physician must concentrate his Jing-Shen (mental)<br />
during the examination of the colors.<br />
_ If the color without brilliance reveals an appearance of concentration and<br />
dryness, the disease is serious.<br />
_ In contrast, if the color without brilliance reveals an appearance neither<br />
too immergent nor too faded, the disease is still found in the benign state.<br />
_ The dissemination of the color is the indicator of the<br />
non-gathering of the disease; even if it expresses pain, the disease does not declare<br />
at any spot.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1 - This paragraph discourses on the examination of colors origining from diseases of external origin.<br />
The deep and impure color is the indicator of the disease localizing in the interior, and the superficial<br />
and brilliant color, the indicator of the disease localizing at the exterior. Therefore, to examine the deep and<br />
superficial color is to diagnose disease localizing at the exterior or in the interior.<br />
_ Wind is perverse Yang. Once inside the organism, it manifests by a red yellow color.<br />
_ Pain is Yin Bi (algoparesthesia at the level of Yin). It manifests by a black green color.<br />
_ White color is due to the presence of cold.<br />
_ Brilliant yellow color (like fat) is the indicator of the presence of suppuration. 33.<br />
_ Dark red color is the sign revealing blood stagnation.<br />
_ Pain is located, in the majority of cases, in the tendon, and in the serious case, it manifests by spasm.<br />
_ Excessive cold injures the pilo-cutaneous system, and in the serious case, it is the cause of paresthesia.<br />
Such are the 5 colors of external etiology each possessing an area of appearance which is appropriate to<br />
them.<br />
2 - The superficial color and deep color permits diagnosing the benigness and seriousness of the disease.<br />
The smooth color (with brilliance) and withered (dried out) color allows recognition of the favorable and<br />
unfavorable signs of the disease.<br />
The diffuse (disseminated) color and concentrated (accumulated) color permit recognition of acute and<br />
chronic disease.<br />
The color localizing at the top and the color localizing at the bottom permit diagnosing the localization of<br />
the disease.<br />
3 - Complexion and pulses are different important clinical components transmitted by our old masters.<br />
From antiquity, Shua Tai Qi concentrated his Jing Shen (mind. mental) during examination of the pulses and<br />
colors as a function of the 5 Movements, 4 Seasons, “8 Winds” and<br />
“6 Regions” (space of time??) without impeding or thwarting the rules of the natural world. As a result, our Jing<br />
Shen must be concentrated on the past and present during the determination of acute disease and chronic<br />
disease.<br />
If the color without brilliance is pallid (pale grey), the disease is serious. In contrast, if the color<br />
without brilliance is not yet withered, the disease is benign... . It concerns diseases of external etiology; this is<br />
why, it is recommended to let them disseminate to the exterior and not to the interior.”<br />
II - Ma Shi comments:<br />
“This paragraph completes the previous one and speaks on the appearance of the colors at the level of the<br />
23 Rough Draft For JTS Students Only
different areas of the face in the determination of the disease.<br />
1 - The color is deep and of variable color:<br />
_ If the color is deep and impure, the disease is located within the interior (organs).<br />
_ If the color is superficial and brilliant, the disease is located at the exterior (bowels).<br />
_ Yellow associated with red indicates wind.<br />
_ Green associated with black, pain.<br />
_ White, cold.<br />
_ Shiny yellow (like a greasy coating), suppuration.<br />
_ Dark red, blood<br />
But the worsening of the pain can cause muscular spasm, and that of cold, paresthesia.<br />
2 - The five colors each have an area of appearance which is appropriate to them. One must clearly<br />
observe:<br />
_ their appearance in order to determine the seriousness and benignness and the acute and chronic state<br />
of the disease<br />
_ and their location (top and bottom) in order to determine the upper or lower localization of the disease.<br />
3 - One must concentrate the Jing Shen during the search for the past and present of the acute disease<br />
and chronic disease. The colors must be studied with precision:<br />
_ if the dull color (without brilliance) is characterized by a pale gray (pallid) and dried out appearance,<br />
the disease is serious.<br />
_ if the color is slightly brilliant and withered, the disease is not yet at its extreme phase.<br />
In summary, the pallid color is from fear.”<br />
PARAGRAPH 12<br />
“The diffuse color is indicator of the disease in full evolutive phase indicated<br />
by a painful syndrome and not by a syndrome of gathering.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph completes the previous one and speaks on the diffuse nature of the disease still<br />
localizing in the energetic layer, the origin of pain. This is then due to the disseminated nature of the<br />
complexion that one determines the non-gathering quality of the disease.”<br />
PARAGRAPH 13<br />
“The kidney encroaches on the heart and reflects its color at the exterior<br />
because the heart is primarily affected. This is the reactive phenomenon of the<br />
kidney.<br />
All appearances of colors (of the 5 organs) conform to this correlation.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
24 Rough Draft For JTS Students Only<br />
34.
“This paragraph completes the previous one.<br />
All diseases manifest in the first place by a color of encroachment (coming from the inhibitory organ).<br />
As a result, the inhibited site is certainly pathologic. 35.<br />
According to the previous paragraph, Xia Gu (base of the nose, between the eyes, where the point Shangan-<br />
PC 5) is found) is the site of concentration of Jing (quintessence) of the heart responding to the color red. As a<br />
result, the appearance of black color at Xia Gu (base of the nose) originates from the phenomenon of encroachment<br />
of the kidney on the heart.<br />
This reactive phenomenon is also encountered at the level of the facial areas of the other organs:<br />
_ appearance of white color (lung) at the facial area of the liver<br />
_ appearance of red color (heart) at the facial area of the lung<br />
_ appearance of yellow color (spleen) at the facial area of the kidney<br />
_ appearance of greenish color (liver) at the facial area of the spleen.<br />
It is the same for the 6 bowels.”<br />
II - N.V.N.:<br />
This paragraph demonstrates the mechanism of appearance of the colors of the 5 organs at the level of the<br />
face, according to the inhibitory chains of the law of the 5 Movements (Figure 3), conforming to the principle<br />
according to which everything that manifests at the exterior is the expression of that which occurs in the<br />
interior.<br />
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Figure 3:<br />
Manifestations of the colors of the inhibitory organs at the level of the<br />
facial areas belonging to the inhibited organs.<br />
PARAGRAPH 14 36.<br />
“• In man,<br />
_ the appearance of the color above and below Zian Wang (tip of the nose)<br />
indicates pains in the lower abdomen.<br />
_ the appearance of the color underneath Zian Wang heralds testicular pains.<br />
_ the appearacne of the color at Renzhong (nasolabial groove-<br />
GV 26) reveals pain of the penis.<br />
_ the appearance of the color at the upper half of Renzhong heralds pains of<br />
the root of the penis (body of the penis).<br />
_ the appearance of the color at the lower half of Renzhong indicates pains at<br />
the tip of the penis (glans).<br />
Generally, these pains originate from Hui Shan (inguinal hernia, ectopia...)<br />
or from Dui Shan (scrotal hernia, hydrocoele...).<br />
• In woman,<br />
_ the appearance of the color underneath Zian Wang (tip of the nose) is the<br />
sign revealing the presence of illness of the bladder and uterus (genito-urinary<br />
illnesses).<br />
_ if the color is disseminated, it indicates the painful syndrome caused by an<br />
energetic stasis.<br />
_ if the color is concentrated, it denotes blood stasis with formation of Ji Ju<br />
(illness of accumulation/gathering: tumorous illness)<br />
of the rounded or square type, localized at the left or right.<br />
_ if the color reaches the bottom (of Renzhong: nasolabial groove), it heralds<br />
disease of the coccygeal region, or else an excretion of thick substance<br />
(leukorrhea), or else an evacuation of impure liquid substance (diarrhea)<br />
resulting from a digestive disorder (6).<br />
26 Rough Draft For JTS Students Only
• The color localizing to the left, the illness is to the left; the color localizing<br />
to the right, the illness is to the right.<br />
The color in relation to the perverse energy becomes concentrated or<br />
dispersed in non-specific fashion. Also, one must base one’s judgment on the colors<br />
(at the level of the face) in order to determine the disease.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The area located outside and above Zian Wang (tip of the nose) responds to the small intestine, and that<br />
of below Zian Wang, to the bladder.<br />
37. • In<br />
boys, the appearance of color at the two sides of Zian Wang indicates lower abdominal pains, and the color<br />
underneath Zian Wang, pains of the penis.<br />
Diseases of exogenous etiology progress from the exterior toward interior and the color from the top<br />
downward. Therefore, the upper part of Renzhong (nasolabial groove-GV 26) responds to the “root” of the penis,<br />
and the lower part of Renzhong, the “summit” of the penis (glans).<br />
Generally, pains in these parts of the penis originate from Hui Shan (inguinal hernia, ectopia...) or from<br />
Dui Shan (scrotal hernia, hydrocoele...).<br />
• In girls, the appearance of color in the region under Zian Wang indicates disease of the bladder or<br />
uterus.<br />
• In boys and girls, disease localizing within the energetic part becomes indicated by a painful syndrome,<br />
and those localizing in the blood part, by a syndrome of stagnation with formation of Ji Ju<br />
(accmulation/gathering: tumorous formation).<br />
• The 5 organs and 6 bowels are endowed with external areas and corresponding internal areas. To know<br />
these areas is to “treat 10, cure 10”.<br />
The coccyx responds to the lower area of Renzhong (nasolabial groove). The color of Zian Wang (tip of the<br />
nose) descending to the area of the coccyx is the sign revealing leukorrhea. If the color is glistening like grease,<br />
it involves diarrhea caused by a digestive disorder.<br />
• The bowels are Yang and govern the exterior. They are endowed with the function of reception of Shui Gu<br />
(Water-Cereals) and the excretion of food residues. This is why, at the exterior, they are open to attack by Cold-<br />
Wind, and at the interior, to digestive problems. Each<br />
(anus).<br />
6. In other words, in this case, disease can be found at the same time at anterior Yin (vagina) and at posterior Yin<br />
bowel possesses its own area of appearance of color. As for the color appears at the left, the disease is at the left<br />
and vice versa.<br />
• Generally, a direct and severe attack of the blood and energetic routes linked to the organs is the cause<br />
of sudden death. In our case, it is a matter of disease of the bowel in the form of Hui Shan (inguinal hernia,<br />
ectopia...) and Dui Shan (scrotal hernia) whose perverse energy accumulates and concentrates to become Ju<br />
(gathering) disease and not Ji (accumulation) disease. This comes down to saying that the disease of the bowel is<br />
not a fatal syndrome.”<br />
II - Ma Shi concludes:<br />
“In girls, the appearance of color at Zian Wang (tip of the nose) and at Renzhong (nasolabial groove) is the<br />
sign revealing a genito-urinary ailment.<br />
Diffuse color indicates a painful syndrome. 38...<br />
Concentrated color heralds not only a painful syndrome but also a Ji (Gathering) disease of round or<br />
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square form localized to the left or right whose reactive phenomenon manifests at the face by a color which joins<br />
the same form and the same location with that of the disease.<br />
If the color of Zian Wangdescends toward the lower part of Renzhong, it heralds a disease localizing at the<br />
bottom, leukorrhea.<br />
If the color is brilliant and shiny like grease, it indicates a diarrhea of digestive origin.”<br />
III - N.V.N.:<br />
The nasolabial groove has two names:<br />
1 - Renzhong (center of being). It is named in this way because Renzhong (GV 26) is a point of reamination<br />
reestablishing the connection of the sense organs (eyes, nose, mouth and ears) in the event of loss of<br />
consciousness (coma).<br />
2 - Shuigou (channel of outflowing). It is named in this manner because it is the site of reunion/meeting<br />
of the Dumai (GV: Sea of Yang Channels = water) and the Hand Yangming (LI).<br />
Renzhong (or Shuigou: GV 26) is located on the junction point of the upper 1/3 upper and lower 2/3 of the<br />
nasolabial groove.<br />
Energetically, the nasolabial groove is the reactive site of pathology of the genito-urinary system (site of<br />
appearance of pathologic color).<br />
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39...<br />
38....
PARAGRAPH 15<br />
Figure 4:<br />
Reactive site of genito-urinary pathology.<br />
“Green, black, red, white and yellow are called the “5 colors”. Each of these<br />
colors is endowed with a characteristic area of appearance.<br />
If this particular area is of red color, the color is red. If the red color, as<br />
large as a pit of elm, appears at Zian Wang (tip of the nose), it indicates the<br />
chronicity of the disease.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the distinct areas of the appearance of the 5 colors.<br />
Each color must appear in a clear-cut and precise fashion at the level of the distinct area which belongs<br />
to it.<br />
Therefore, for example, the red color belongs to the heart, but also to the small intestine.<br />
If the red color, as large as an elm pit, manifests at Zian Wang (tip of the nose), it denotes the chronic, not acute,<br />
state of the disease of the small intestine.”<br />
II - Zhang Shi comments:<br />
“The fatal color of the 5 organs manifests at the area which does not belong to it. Thus,<br />
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39...
_ when the heart receives perverse energy coming from the exterior, sudden death manifests by a color<br />
belonging to Zian Wang (tip of nose).<br />
_ when the heart is contaminated by disease coming from another organ (endogenous origin), sudden<br />
death is indicated by the appearance of red color at the level of Quan (cheekbone).”<br />
III - N.V.N.:<br />
This passage has been interpreted differently over the course of the centuries. One recent Franco-German<br />
version is incomprehensible. The explanation of Ma Shi is most plausible.<br />
Zhang Jing Yue concludes: 40.<br />
“There are 5 colors.<br />
At the time of their appearance, each of them must assume a consistent and complete appearance at the<br />
level of the area which corresponds to it.<br />
Outside of this normal manifestation, the color can appear in an inappropriate area. Therefore, red color<br />
at Zian Wang (tip of the nose) is an abnormal phenomenon.”<br />
The Li Family adds:<br />
“The red color belongs to the heart.<br />
Normally, it must manifest at Xia Gu (base of nose, between the eyes). The appearance of red color at Zian<br />
Wang (tip of the nose) originates from the route of production of the law of the<br />
5 Movements: Heart-Fire creates Spleen-Earth”.<br />
PARAGRAPH 16<br />
“When the color has a pointed form at the top and rounded at the bottom, it<br />
indicates great emptiness of the energy of the cephalic region. For this reason, the<br />
perverse energy profits from this emptiness to flow (afflux) toward the top.<br />
It is the same for the color oriented toward the bottom, toward the right or<br />
toward the left.<br />
• During the use of the colors to determine the 5 organs:<br />
_ green belongs to the liver<br />
_ red, to the heart<br />
_ black, to the kidney<br />
_ white, to the lung<br />
_ yellow, to the spleen<br />
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........................................................<br />
_ the liver unites with the muscles<br />
_ the heart, with the vessels<br />
_ the kidney, with the bones<br />
_ the lung, with the skin and hair<br />
_ the spleen, with the flesh (dermis).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“The 5 colors belong to the 5 organs, and the 5 organs are their “union”. Such is the principle of<br />
determinism of the understanding of the colors.<br />
Therefore, in the case of green color belonging to the facial area of the liver, diagnosis is immediately<br />
directed toward the muscles. It is the same for the other colors of the other organs.”<br />
II - N.V.N.: 41.<br />
This paragraph shows:<br />
_ the reason for the progression of perverse energy as a function of the form of the color<br />
_ and the principles of utilization of the 5 Colors in the determination of the disease.<br />
CHAPTER L<br />
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no 42/43.
Discussion on Courage<br />
(Luan Zung)<br />
Chapter 50 of the Lingshu describes, in global fashion, the different degrees of attack of<br />
disease as a function of color (green, yellow, red, white and black) and of the appearance of<br />
integument (supple or dried, fresh or crumpled, radiant or dull) on the one hand, and, on the<br />
other hand, as a function of the courage and cowardice of the individual.<br />
These states are intimately linked to the emptiness or fullness of the internal organs, in<br />
particular of 3 organs: Heart, Liver and Gallbladder.<br />
The essential object of this chapter is to speak on the meaning of courage and cowardice in<br />
diagnosis and treatment. This is why it is titled: “Discussion on Courage<br />
(Luan Dung)”.<br />
Ma Shi emphasizes:<br />
“The contents of this chapter discusses the topic of courage or weakness, supporting or not<br />
supporting pain, hence the title of this chapter.”<br />
This chapter contains 4 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi questions Shao Shu:<br />
“Take among us some individuals who move about or stay in place together, of<br />
the same age and wearing the same garments of the same thickness. Upon<br />
encontering a severe wind or beating rain, some are sick and others are not, or<br />
they are all affected or all unharmed... . What is the cause of this disparity?”<br />
Shao Shu answers: 44.<br />
“About which type of individual does His Majesty wish to be informed frist?”<br />
Huangdi:<br />
“Teach me about them all.”<br />
Shao Shu:<br />
“Spring is dominated by Sheng Feng (Pure Wind) or Feng Wen (Moderate<br />
Wind-Heat).<br />
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Summer, by Yang Feng (Yang Wind or Wind-Heat).<br />
Autumn, by Liang Feng (Wind-Cool).<br />
Winter, by Han Feng (Wind-Cold).<br />
These winds of the 4 Seasons are susceptible to provoke diseases with<br />
different symptomatologies.”<br />
Huangdi:<br />
“What is the process of triggering of the disease of Wind of the<br />
4 Seasons?”<br />
Shao Shu:<br />
“The individual of yellowish color, with thin skin and soft flesh, cannot<br />
endure the harmful wind of spring.<br />
The individual of whitish color, with thin skin and soft flesh, cannot endure<br />
the harmful wind of summer.<br />
The individual of greenish color, with thin skin and soft flesh, cannot endure<br />
the harmful wind of autumn.<br />
The individual of reddish color, with thin skin and soft flesh, cannot endure<br />
the harmful wind of winter.”<br />
Huangdi:<br />
“Therefore, the individual of blackish color cannot be sick during the 4<br />
Seasons! Is that true?”<br />
Shao Shu:<br />
“The individual of blackish color, with thick skin and firm flesh, cannot be<br />
affected by the harmful wind of the 4 Seasons. In contrast, if his skin is thin and<br />
his flesh not firm with non-specific color, he can be sick in the presence of the<br />
harmful wind of the end of summer. 45.<br />
He can also be sick when Wind (Feng), associated with Cold (Han), reaches the<br />
exterior just as easily as the interior.”<br />
Huangdi:<br />
“Correct!”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi exlains:<br />
“Shao Shu evokes the image of the presence of the harmful and perverse Wind of the<br />
4 Seasons, like:<br />
_ Sheng Feng (pure wind, also called Feng Wen or Wind-Warm, moderate Heat-Wind) of spring.<br />
_ Yang Feng (or Feng Re: Wind-Heat) of summer.<br />
_ Liang Feng (Wind-Cool) of autumn.<br />
_ Han Feng (Wind-Cold) of winter.<br />
1 - Yellow color, thin skin and soft flesh are the signs revealing insufficiency of the Spleen. In the<br />
presence of these signs, the individual cannot tolerate Sheng Feng of spring because of the invasive action of<br />
Wood-Wind on Spleen-Earth.<br />
White color, thin skin and soft flesh are indicators of insufficiency of the energy of the Lung. In the<br />
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presence of these signs, the individual cannot tolerate Yang Feng of summer due to the invasive action of Heart-<br />
Fire on Lung-Metal.<br />
Green color, thin skin and soft flesh indicate insufficiency of the energy of the Liver. In the presence of<br />
these signs, the individual cannot tolerate Liang Feng of autumn due to the invasive action of Lung-Metal on<br />
Liver-Wood.<br />
Red color, thin skin and soft flesh are the signs are insufficiency of the energy of the heart. In the<br />
presence of these signs, the individual cannot tolerate Han Feng of winter due to the invasive action of Kidney-<br />
Water on Heart-Fire.<br />
2 - In contrast, the individual of black color, with thick skin and firm flesh, cannot be attacked by the<br />
harmful wind of the 4 Seasons.<br />
In a general fashion, the individual of black color having thin skin and soft flesh is easily injured by the<br />
harmful wind of the end of summer. This wind of the 6th month (lunar) is of the same type as Yang Feng (Yang<br />
Wind or Wind-Heat). The illness then originates from the invasive phenomenon of Earth on Water.<br />
The individual of black color, with thick skin and firm flesh, can become ill if he is first offended by<br />
Cold, then secondarily by Wind. In other words, he can only be affected if the interior is already affected by<br />
Cold (of internal origin), then afterward by Wind (of the exterior, external origin). If not, in him, the triggering<br />
of the disease of Wind (external) proves to be difficult. Such is the characteristic of the black color.”<br />
II - N.V.N.:<br />
Zhang Jing Yue clarifies the subject of Feng as:<br />
_ Sheng Feng (or Wen Feng) of spring receives the “Wood” energy.<br />
_ Yang Feng (Wind-Heat) of summer receives the “Fire” energy.<br />
_ Liang Feng (Wind-Cool) of autumn recieves the “Metal” energy.<br />
_ Han Feng (Wind-Cold) of winter receives the “Water” energy.<br />
The winds of the 4 Seasons each have a plethoric phase and an inhibited phase (Figure 1). Therefore, the<br />
diseases differ one from the other.<br />
Figure 1:<br />
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46.
System of stimulation/inhibiton (a) and revolt/invasion (b) of the 5 Movements.<br />
Still following this same commentator:<br />
Yellow color is the color of “Earth” energy.<br />
The one who has a yellow color, thin skin and soft flesh is affected by insufficiency of spleen energy.<br />
Therefore, he cannot triumph over the harmful wind of Wood-Spring, hence illness.<br />
White color is the color of “Metal” energy.<br />
The one who has white color, thin skin and soft flesh is affected by insufficiency of lung energy.<br />
Therefore, he cannot triumph over the harmful wind of Fire-Summer, hence illness.<br />
Green color is the color of “Wood” energy.<br />
The one who has green color, thin skin and soft flesh is affected by insufficiency of liver energy.<br />
Therefore, he cannot triumph over the harmful wind of Metal-Autumn, hence illness.<br />
Red color is the color of “Fire” energy.<br />
The one who has red color, thin skin and soft felsh is affected by insufficiency of heart energy.<br />
Therefore, he cannot triumph over the harmful wind of Water-Winter, hence illness.<br />
Black color is the color of “Water” energy.<br />
The one who has thin skin and soft flesh with non-specific (changing) black color is affected by<br />
insufficiency of kidney energy. Therefore, he cannot triumph over the harmful wind of the end of summer, hence<br />
illness.<br />
In contrast, the one who has black color with thick skin and firm flesh cannot become ill during attack by<br />
harmful wind of the end of summer. But, he can become ill if it follows attack by wind and cold, cold of the<br />
interior (of endogenous origin) and wind of the exterior (of exogenous origin).<br />
In total, according to the state of the skin and flesh, black color can trigger diseases of different causes.<br />
PARAGRAPH 2<br />
Huangdi:<br />
“The capacity to tolerate or not tolerate pain does not depend on the strength<br />
or weakness of the individual.<br />
The courageous man not tolerating pain fears neither danger nor pain.<br />
The weak man faced with pain sees only the danger and the pain; he closes<br />
his eyes and moans like he is going to pass out.<br />
In such cases, I ignore the causes. Tell me about this.”<br />
Shao Shu:<br />
“The capacity to tolerate pain or not tolerate it depends on the thickness of<br />
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47.
the skin and firmness of the flesh and not on the courage or weakness of the<br />
individual.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“This paragraph speaks on the distinction between Xing (form) and Qi (energy).<br />
“To tolerate or not tolerate the pain” depends on the thickness of the skin and firmness of the Xing<br />
(form).<br />
“Courage or cowardice” depends on the power or weakness of the Qi (energy).<br />
The previous paragraph is based on courage in order to determine the energy, while this one analyzes in<br />
specific fashion form (Xing) and energy (Qi).”<br />
PARAGRAPH 3 48.<br />
Huangdi:<br />
“I want you to tell me about the nature of courage and weakness.”<br />
Shao Shu:<br />
“In the courageous man,<br />
_ the eyes are deep and steady, great and large; the gaze is straight<br />
and penetrating<br />
_ the vessels of the Sanjiao (SJ) are spread out in width over the<br />
“flesh” system<br />
_ the energy of the heart is “loyal” and “sincere”<br />
_ the energy of the liver is “generous” and “solid”<br />
_ the energy of the gallbladder spreads widely toward the 4 limbs.<br />
During anger,<br />
_ the energy is in fullness, and the thorax, distended<br />
_ the energy of the liver revolts and that of the gallbladder is<br />
unleashed<br />
_ the eyes seem to leave the orbit<br />
_ the gaze is severe and eyelashes stand on end<br />
_ the facies becomes greenish.<br />
Such is the nature of the courageous man.<br />
Huangdi:<br />
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“And the weak man?”<br />
Shao Shu:<br />
“In the weak man,<br />
_ the eyes are large but not tightly closed; eyelid movements are<br />
uneven<br />
_ the color and energy, Yin and Yang, are easily lead astray<br />
_ the vessels of the Sanjiao (SJ) spread out in width<br />
_ The xiphoid appendage is short and small<br />
_ the liver is lax; the gallbladder is deprived of its ease and is left<br />
sagging<br />
_ the intestines and stomach lose their tonus and the<br />
hypochondrial area is in emptiness.<br />
During anger,<br />
_ the energy does not fill the thorax<br />
_ the energy of the liver and gallbladder swells up, but deflates<br />
immediately. This is why, in him, anger does not last long.<br />
Such is the nature of the weak man.”<br />
EXPLANATIONS AND COMMENTARIES 49.<br />
I - Zhang Shi explains:<br />
“1 - This paragraph discourses on the courageous man and weak man endowed with a “large” or “small”<br />
heart, endowed with energy in a plethoric or insufficient state, with a liver and gallbladder in a state of power or<br />
weakness.<br />
_ “Eyes deep and steady; straight and penetrating gaze” indicates the power of the energy of the liver.<br />
_ “Vessels of the Sanjiao (SJ) spread widely out” indicates the power of the energy of the Shaoyang with a<br />
gallbladder of large size.<br />
_ “The energy of the heart is “loyal” and “sincere” and that of the liver “generous” and “solid” are the<br />
indicators of the power of the energy of the Heart-Liver system.<br />
• The heart is the sovereign organ. It is the seat of the Shen-Ming (mental-clarity).<br />
The liver has the function of general. It is the strategist of the entire organism.<br />
The gallbladder is a “loyal” and “honest” bowel which respects the code of honor and integrity. It is that<br />
which holds the power of decision.<br />
This is why a “straight” heart with a powerful energetic state, a liver of great size and a very full<br />
gallbladder... are so many components belonging to the courageous man.<br />
2 - In contrast, large eyes with not tight, uneven eyelid movements are encountered in the weak<br />
individual whose energy and blood are in disharmony, liver and gallbladder are in a state of weakness and<br />
emptiness.<br />
The lung is the “master of the energy”. In the event of anger, the energy barely succeeds in filling the<br />
thorax... . This is why anger does not last long.<br />
Such is the nature of the weak man.”<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, the distinction between the courageous and weak man basically resides in<br />
the energetic state of the Liver/Gallbladder system because:<br />
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_ the liver has the function of “general”<br />
_ and the gallbladder, the power of “decision”.<br />
1 - In the courageous man,<br />
_ “deep eyes” indicate the stability of the energy of the organs because the eyes are the sites of gathering<br />
of the Jing (quintessence) of the 5 organs and 6 bowels.<br />
_ “the Sanjiao (SJ) spreads out widely...” marks the solidity of the muscular system. In contrast, in the<br />
case of fragility of the epidermo-dermal system, it circulates only in the direction of length, that is to say, in<br />
the direction of the tissue fibers. 50.<br />
_ “The “loyal” and “sincere” energy of the heart” indicates the energetic and firm state of the courageous<br />
man.<br />
_ “The energy of the gallbladder spreads out widely toward the 4 limbs” implies the sense of abundance<br />
of the energy diffusing to the 4 sides more openly than in the normal individual.<br />
_ “In the event of anger, the energy is found in a state of fullness, the thorax enlarges and the eyes seem<br />
to leave the orbit...” denotes the plethoric state of the energy of the liver and gallbladder.<br />
_ “The energy of the liver revolts, rises up... and the eyelashes stand on end” heralds the overflowing of<br />
the energy of the liver toward the exterior.<br />
2 - In the weak man,<br />
_ “The eyes are large but not tightly closed” indicates the fragility of the Shen (mental).<br />
_ “The color and energy, Yin and Yang easily go astray” means that the weak man is easily open to<br />
problems of blood and energy which is characterized by an impertinent and fearful glance.<br />
_ “The Sanjiao (SJ) does not spread out in width” indicates that its energy, in a state of weakness, only<br />
spreads out in length following the tissue fibers.<br />
_ “The xiphoid appendage is short and small” is the sign revealing the modest and subdued state of the<br />
energy of the heart. In that case, the individual constantly wants to humble himself before others.<br />
_ “The liver is lax and the gallbladder sagging. The stomach and intestines lose their tone” are indicators<br />
of insuficiency of the energy of the Liver/Gallbladder system. This is why anger does not last a long time in the<br />
weak man.<br />
PARAGRAPH 4<br />
Huangdi:<br />
“In the weak man indulging in alcohol, the bout of anger is the same as in<br />
the courageous man. What is the organ responsible for this state?”<br />
Shao Shu:<br />
“Alcohol is a pure substance coming from Shui Gu (Water-Cereals), that is to<br />
say, a substance fermented from cooked rice endowed with an agile and fierce<br />
energy.<br />
Once in the stomach, it causes gastric swelling, energetic circulation in the<br />
wrong direction toward the thorax, uprising of the energy of the liver and<br />
overflowing of the energy of the gallblader.<br />
During the bout, the weak man grows to be brave. But after the bout, he feels<br />
remorse. 51.<br />
Therefore, despite the fact that, like the brave man, the weak man does not<br />
recognize fear, this state is the consequence of inebriation.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“Alcohol is a substance distilled from Shui Gu (Cereals-Water). Its energy is rapid and powerful. It has<br />
the property of augmenting the energetic potential, particularly that of the liver and gallbladder.<br />
But once the bout of inebriation is over, the energy grows weak and the individual has a feeling of regret<br />
and guilt. This is why, the one who knows how to maintain his energy, eat with moderation and work moderately<br />
preserves Xing (form) and Qi (energy).<br />
In general, excess of joy injures Yang and excess of anger injures Yin. To know how to harmonize joy and<br />
anger is to allow Yin and Yang to agree with the “Natural Rules”.<br />
The individual endowed with a robust and flourishing Xing (form) and Qi (energy) does not fear attack of<br />
great wind and strong rain a fortiori, even more certain in the event of the harmful wind of the 4 Seasons.”<br />
Yi Shi has said:<br />
“The power of the energy of an individual depends on that of a heart which is “loyal” and “sincere”, on<br />
that of a liver which is “generous” and “solid” and that of a gallbladder which is “abundant” and “very full”.<br />
This energy (Qi) originates from Xing (form).<br />
In contrast, the thorax in distention (presence of energy), causing an uprising of the liver and<br />
overflowing of the gallbladder, originates from the energy (Qi) which produces the form (Xing).<br />
Xing (form) and Qi (energy) are inseparable.<br />
Such are the “natural rules” of the creation of form (Xing) and the determination of energy (Qi), rules<br />
created by nature which serve as a basis in the study of longevity and brevity of life.”<br />
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CHAPTER LI<br />
Shu of the Back<br />
(Bei Shu)<br />
no 52/53.<br />
Chapter 51 of the Lingshu speaks on the localization of a group of specific acupuncture<br />
points located in the dorso-lumbar region, like the points Dazhu (Bl 11),<br />
Genshu (Bl 17)... and the dorsal Shu points of the 5 organs (Lu, He, Li, Sp and Ki).<br />
In the interior, these dorsal Shu points are connected to the 5 organs, and at the exterior,<br />
they are connected to the sites of Gathering-Reunion of the energy.<br />
Therapeutically, they have obvious specific effects, but in practice, deep needling of these<br />
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points is strictly prohibited. This is why moxabustion is specifically advised, and acupuncture<br />
cannot be used without reflection.<br />
The method of examination of these particular points is well developed here.<br />
Tonification and dispersion by moxabustion are also presented.<br />
The essential object of this chapter is to determine the location of these points, hence the<br />
title: “Shu of the Back” (Bei Shu).<br />
This chapter consists of only one paragraph.<br />
Huangdi questions Qi Bo:<br />
“Please teach me about the Shu of the 5 organs which are all located on the<br />
back.”<br />
54.<br />
Qi Bo replies:<br />
“Dazhu (Bl 11; Great Shuttle) is found outside the spinal apophysis of the 1st<br />
dorsal vertebra, in the 1st intercostal space.<br />
Feishu (Bl 13; Shu of the Lung) is found outside to the spinal apophysis of the<br />
3rd dorsal vertebra, in the 3rd intercostal space.<br />
Xinshu (Bl 15; Shu of the Heart) is found outside the spinal apophysis of the<br />
5th dorsal vertebra, in the 5th intercostal space.<br />
Geshu (Bl 17; Shu of the diaphragm) is found outside the spinal apophysis of<br />
the 7th dorsal vertebra, in the 7th intercostal space.<br />
Ganshu (Bl 18; Shu of the Liver) is found outside the spinal apophysis of the<br />
9th dorsal vertebra, in the 9th intercostal space.<br />
Pishu (Bl 20; Shu of the Spleen) is found in outside the spinal apophysis of<br />
the 11th dorsal vertebra, in the 11th intercostal space.<br />
Shenshu (Bl 23; Shu of the Kidney) is found in outside the spinal apophysis of<br />
the 14th vertebra, that is to say, the 2nd lumbar.<br />
• The Shu points of the 5 organs are all found on the line parallel to the<br />
midline of the spine, 1.5 cun apart from it.<br />
• In order to locate the Shu of the back, press firmly with the aid of the<br />
finger on the concerned area. When the patient feels a sensation of relief in the<br />
interior, the concerned area is the point sought.<br />
• Therapeutically, moxabustion is absolutely advised, and acupuncture,<br />
without reflection, is strictly forbidden.<br />
Disperse in the event of fullness, and tonify in the event of emptiness.<br />
• During the use of fire (moxa) to tonify, do not blow on the fire to put it out,<br />
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ut allow it to die out by itself.<br />
• During use of fire (moxa) to disperse, blow on the fire to help it go out; then<br />
on the field, replace it with another fire (moxa) which must also rapidly go out.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1 - The Shu points of the 5 organs and 6 bowels are all found in the dorso-lumbar region and Huangdi’s<br />
question concerns only the Shu points of the 5 organs because:<br />
_ the bowel and organ constitute the male/female system<br />
_ the study of the 5 Movements of the Earth is largely sufficient. 55.<br />
2 - The vertebral column is the site of passage of the Dumai (GV). All the dorsal Shu points are bilateral<br />
and are found 1.5 cun aside from the Dumai (GV), that is to say, from the posterior midline of the body (that is to<br />
say, 3 cun between the 2 bilateral points).<br />
Therefore:<br />
_ Dazhu (Bl 11) is found 1.5 cun apart from the 1st vertebra<br />
_ Feishu (Bl 13) is found 1.5 cun apart from the 3rd vertebra<br />
_ Xinshu (Bl 15) is found 1,5 cun apart from the 5th vertebra<br />
_ Geshu (Bl 17) is found 1.5 cun apart from the 7th vertebra<br />
_ Ganshu (Bl 18) is found 1.5 cun apart from the 9th vertebra<br />
_ Pishu (Bl 20) is found 1.5 cun apart from the 11th vertebra<br />
_ Shenshu (Bl 23) is found 1.5 cun apart from the 14th (2nd lumbar) vertebra.<br />
3 - “Relief in the interior during pressure of the finger at the level of the intercostal space” denotes the<br />
existence of communication between the Taiyang (Bl) and Dumai (GV ). This is why, regarding the Shu points of<br />
the 5 organs, one reaches first the point Dazhu (Bl 11) because it is found at the end of the great bone located at<br />
the nucha, that is to say, at the 1st vertebra belonging to the Dumai (GV). (1)<br />
4 - “One questions about the 5 organs and one reaches Geshu (Bl 17; Shu of the diaphragm) located 1.5<br />
cun apart from the 7th vertebra” because the energy of the 5 organs is propelled by the diaphragmatic<br />
movements. This is why there is a saying according to which “the small heart (Xiao Xin) lives in the interior, to<br />
the side of the 7th vertebra”.<br />
In general, every attack of the diaphragm causes a serious internal pathology whose cure is only<br />
apparent; death surely follows at the end of one year.<br />
5 - The Shu points of the 5 organs are all on the Foot Taiyang because the bladder is a Water-Bowel and<br />
the 5 Movements of Earth are produced by the Water of Heaven.<br />
6 - Pressure of the finger performed on the Taiyang channel provokes a reaction at the level of the Dumai<br />
(GV) because “Water-Cold” of the Taiyang (Bl) and that of the Dumai (GV) unify all the Yang channels of the body<br />
and because Yin and Yang, Water and Fire, communicate.<br />
7 - Moxabustion is recommended because it has the property of activating the production of the energy of<br />
the Organ-Yin.<br />
Acupuncture is advised against because it injures:<br />
_ the energy of the heart; death is immediate<br />
_ the energy of the spleen; death follows in 5 days 56.<br />
_ the energy of the kidney; death follows in 7 days<br />
_ the energy of the lung; death follows in 9 days.<br />
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Here, it is a question of the energy located at the Shu points of the back of the organs and not of a deep<br />
effect of the organ by the needle stick.<br />
8 - To use fire (moxa) to tonify is to apply the principle according to which one maintains Water by Fire.<br />
To use fire (moxa) to disperse is to obey the principle according to which one obtains Fire from Water to<br />
revive the Yin energy of the organ.<br />
To blow on the fire (moxa) is to wish to direct the energy toward the exterior.<br />
9 - Regarding Water and Fire, Chu Shi has described:<br />
“_ I-Heaven creates Water<br />
_ II-Earth creates Fire.<br />
This Water and this Fire are the 2 components, Yin and Yang, of the First Principle<br />
(Tai-Yi) which comes from building up. The Human Being receives these 2 energies,<br />
1. This explanation is not very precise. See below.<br />
Water and Fire of Yin and Yang, which become transformed into the 5 Movements to construct the bodily form.<br />
This is why the Shu points of the back of the 5 organs all have their “root” (Ben) at the Taiyang (Bl = Water) and<br />
respond to the Dumai (GV = Sea of Yang Channels = Water).”<br />
II - N.V.N.:<br />
This chapter involves the location of the points Dazhu (Bl 11) and Geshu (Bl 17) and the dorsal Shu points<br />
(Bei Shu) of the 5 organs located on the back.<br />
a - “Moxabustion is indicated and acupuncture is advised against.” It concerns advice given to novice<br />
physicians because deep needling the dorsal region can injure the lung and heart and cause serious accidents.<br />
This does not mean to say that acupuncture performed on the back is strictly forbidden as proportionately less<br />
of this classic (Lingshu) and the Suwen had developed in several chapters the methods of needling practiced in<br />
this region.<br />
From Chapter 20 of the Lingshu (“The Five Perverse”), Paragraph 1, Volume I:<br />
“It is necessary to needle... the point apart from the 3rd dorsal vertebra. Needling this point is confirmed<br />
by a sensation of relief during pressure of the fingers.”<br />
From Chapter 22 of the Lingshu (“Yin Madnesses and Yang Madnesses”), Paragraph 18, Volume II:<br />
“It is necessary to needle the points... at the spot where the cough responds to pressure of the hand and<br />
the Shu points of the back (Bei Shu) at the spot where the patient feels a relief upon pressure of the fingers.”<br />
From Chapter 55 of the Suwen (“Complementary Study on the Chapters of the Depth of Needling”),<br />
Paragraph 1, Volume II:<br />
“In the chronic affliction of the 5 organs, needling must approach the organs at the level of the Shu points<br />
of the back (Bei Shu)...”.<br />
b - Effects of moxabustion. In the case of non-cure of some illnesses treated by acupuncture, moxabustion<br />
proves to be more effective and safer, particularly in the case of:<br />
_ chronic diarrhea of “Yin Cold” etiology<br />
_ “Humidity-Phlegm”<br />
_ afflux of cold<br />
_ evolutive polyarthritis (Wei Bi)<br />
_ “False Heat”... .<br />
In a word, the essential action of moxabustion is to make the Yang return and stop the escaping of the<br />
essential energy, hence the theory acccording to which “moxabustion tonifies emptiness.”<br />
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57...
c - Tonic action of moxabustion. This chapter 51 of the Lingshu stresses not only the importance of the<br />
tonifying action, but also that of the dispersant action of moxabustion. As a result, the use of moxabustion must<br />
be adapted to the form the disease takes.<br />
Therefore, for example: 58.<br />
_ in tonsillitis and epistaxis, moxas are applied to the point Shaoshang (Lu 11)...<br />
_ in grippe of “Wind-Cold” origin, moxas are applied to the points Fengchi (GB 20), Fengmen (Bl 12)<br />
Dazhui (GV 14)...<br />
_ in the disease “Yang-Liver” (hepatitis), moxas are applied to the point Yongquan (Ki 1).<br />
These illnesses make up part of the group of “fullness”, “heat” (fever) group. As a result, the theory<br />
according to which “moxabustion is only used for tonification” does not consider the true domains of<br />
moxabustion.<br />
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57....
Figure 1:<br />
Points Dazhu (Bl 11) and Geshu (Bl 17) and the back Shu points of the 5 organs.<br />
CHAPTER LII<br />
Defensive Energy<br />
(Wei Qi)<br />
Chapter 52 of the Lingshu speaks on Ying Qi (Rong: nutritive energy) and<br />
Wei Qi (defensive energy) and the internal activities of the organism.<br />
In practice, it is necessary to base one’s judgment on the system of Jingluo<br />
(principal and secondary channels) and on the notions of Jiao (summit) and<br />
Ben (root), of emptiness and fullness.<br />
To understand the notion of emptiness and fullness is to be capable of performing the<br />
techniques of tonification and dispersion. In this manner, in Chapter 52 of the Lingshu, are solved<br />
the problem of Jiao/Ben of the 3 Yang of the foot and the problem of Qi Jie (path of entry and exit<br />
of the energy) of the 6 bowels.<br />
This chapter therefore places emphasis on the importance of the points of the channels<br />
equipped with the indispensible“Jiao/Ben” systems in the implemention of diagnostics and<br />
therapeutics.<br />
This study is consequently fundamental to the resolution of the problem of the protection of<br />
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59.
the organism against the aggression of perverse energy and the problem of harmonization the<br />
interior (Li) and exterior (Biao) of the body. This is why this chapter is entitled “Defensive<br />
Energy” (Wei Qi).<br />
Ma Shi emphasizes: “The contents of this chapter do not involve in specific fashion the Wei<br />
Qi. The title is only used only to emphasize the importance of the defensive energy (Wei Qi).”<br />
Chapter 52 contains 5 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“The 5 organs (Zang) are the receivers of Jing (quintessence), Shen (mental),<br />
Hun (vegetative soul) and Po (sensitive soul).<br />
The 6 bowels (Fu) are the receptors/metabolizers of Shui Gu<br />
(Water-Cereal: foods).<br />
60.<br />
The Qi (energy, originating from foods) within the interior is linked to the 5<br />
organs, and at the exterior, it is in relationship with the articulations.<br />
The Qi emerging at the exterior and not following the routes of the channels<br />
is Wei Qi (defensive energy).<br />
The Qi circulating within the channels is Ying Qi (nutritive energy).<br />
Yin and Yang mutually follow one another.<br />
Interior (Li) and Exterior (Biao) communicate like a circle without end or<br />
beginning.<br />
The numerous branches and ramifications do not become entangled. They are<br />
easily detectable. But the distinction of Yin and of Yang comprises the notions of<br />
Jiao (summit) and Ben (root), of<br />
emptiness and fullness, and of the sites of liason.<br />
• Discerning Yin and the Yang permits determination of:<br />
_ the site of origin of the illness<br />
_ the site of emptiness and of fullness<br />
_ and the superficial or deep localization of the illness.<br />
• Knowing the Qi Jie (sites of entering and exiting of the energy)<br />
of the 6 bowels permits the definition of:<br />
_ the site of going and returning of the energy<br />
_ and the site of its continuation.<br />
• Understanding the“hard” and“soft” of the emptiness and fullness allows the<br />
practice of tonification and dispersion.<br />
Therefore, knowing the Jiao and Ben of the 6 channels (3 Yin and 3 Yang)<br />
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permits assurance of no longer allowing uncertainty to remain about this world.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on Jiao (summit) and Ben (root), Ying (Rong: nutritive energy) and Wei (defensive<br />
energy), Zang (organs) and Fu (bowels) whose clinical examination is often difficult. But once the examination<br />
has been well-performed, there must no longer exist any doubt about the treatment of illnesses.<br />
1 - Man has 5 organs thanks to which Jing (quintessence), Shen (mental), Hun (vegetative soul) and Po<br />
(sensitive soul) have their site of conservation.<br />
Man has 6 bowels thanks to which the Shui Gu (Cereal-Water: foods) are metabolized. The<br />
6 bowels represent the exterior (Yang). In the interior, their energy is linked to the 5 organs, and at the exterior,<br />
it reaches the articulations. 61.<br />
Man is equipped with the Sanjiao (SJ). Tong Qi (a priori energy: ancestral energy) is conserved within the<br />
Shangjiao (Upper Jiao = UJ); Ying Qi (nutritive energy) becomes released at the level of the Zhongjiao (Middle Jiao<br />
= MJ) and Wei Qi (defensive energy) becomes manifest at the Xiajiao (Lower Jiao = LJ).<br />
The energy of the Xiajiao (LJ) goes back up to the Zhongjiao (MJ) and arrives at the Shangjiao (UJ) in order<br />
to elaborate, with the Tong Qi (a priori energy), all the activities of the organism.<br />
2 - Wei Qi (defensive energy), elaborated at the level of the Xiajiao (LJ = Ki/Li), responds to Yang. Of<br />
volatile and powerful nature, it spreads into the epidermo-dermal spaces, that is to say, it emerges at the<br />
exterior. This is why, the text makes clear: “The energy emerging at the exterior and not following the paths of<br />
the channels is the Wei Qi.”<br />
Ying Qi (nutritive energy), elaborated at the level of the Zhongjiao (MJ = Sp/St), is Yin.<br />
Of subtle and specific nature, it follows the Tong Qi (a priori energy) in order to circulate within the channels.<br />
Thi is why it is said: “ The energy which circulates exclusively within the channels is the Ying Qi.”<br />
3 - Wei energy circulates during the day in the zones of the 3 Yang, and at night, in the zones of the 3<br />
Yin. By contrast, Ying energy circulates, from the lung, within the 12 channels.<br />
In this manner, the Yin energy and Yang energy follow each other; the interior and the exterior<br />
communicate like a pearl necklace without beginning or end. These perpetual movements are complex, coherent<br />
and clear and their analysis merits being delved into deeply.<br />
If the channels are regrouped into Yin and Yang, it is that they all have their Peak/Root and their<br />
Empty/Fullness. For this reason, discerning the channels of the foot and hand is to know:<br />
_ the site of manifestation of the illness<br />
_ the state of emptiness and fullness of the channels<br />
_ the superficial or deep localization of the illness<br />
_ the paths of going and returning (Qi Jie) of the energy of the 6 bowels<br />
_ the “doors” and “windows” and paths of liason of the energy<br />
_ the “soft” state of emptiness and the “hard” state of fullness in order to apply the appropriate methods<br />
of tonification and dispersion.<br />
All these precise conditions are based on the knowledge of Jiao-Ben (Peak-Root) of the<br />
6 channels (3 Yin and 3 Yang). If the knowledge truly reached such a level, not any doubt can survive in the<br />
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human being.”<br />
II - Zhang Shi comments: 62.<br />
“1 - This paragraph concerns the circulation of Ying Qi within the channels and that of Wei Qi outside<br />
the channels. However, the energy and blood situated in the epidermo-dermal and interchannel spaces enter and<br />
exit from exterior toward interior and from interior toward exterior. Yin energy and Yang energy communicate<br />
and their movements are cyclic like in a circle without end.<br />
Here, the word “Qi” designates Ying (nutritive energy) and Wei (defensive energy)<br />
originating from the metabolism of Shui Ge (Cereals-Water). In the interior, this Qi (energy) cools down the 5<br />
organs and maintains the Jing (quintessence), Shen (mental), Hun (vegetative soul) and Po (sensitive soul); at the<br />
exterior, it goes to the level of the limbs and articulations to moisten the muscles and bones.<br />
In conclusion, this paragraph is devoted to the study of the Organs/Bowels and the 12 Yin and Yang<br />
channels circulating from the interior toward the exterior and from the exterior toward the interior.<br />
2 - The term Wei Qi utilized in the title of this chapter implies the sense of extravasation of the Ying<br />
energy via the path of Qi Jie (path of going and returning, of entering and exiting) of the energy of the 6 bowels<br />
in order to unite with the Wei energy and the sense of circulating during the day in the Yang parts and during<br />
the night in the Yin parts of the body.<br />
The Ying energy (circulating in the channels) and Wei energy (circulating outside the channels) are<br />
invisible energetic substances. In contrast, blood, originating from the transformation of the Shui-Ge (Cereal-<br />
Water) and circulating within the Mai (vessels) and Luo (capillaries) at the level of the epidermo-dermal system,<br />
is a material and visible substance and also carries the name of Rong (substance which maintains life).<br />
The part of the blood which gives fullness to the skin and flesh and which warms the muscles and bones<br />
originates from:<br />
_ either the path of the Chongmai (“sea of blood vessels”) in order to spread to the pilo-cutaneous system,<br />
_ or the path of Da Luo (Great Luo) in order to extravasate outside the channels.<br />
This part of the blood is also called Rong (Ying). This is why our old masters give it the name Rong (Ying),<br />
and to its energy, the name Rong (Ying) Qi.”<br />
III - N.V.N.:<br />
Qi Jie designates the routes of passage, entering and exiting, going and returning, of the energy of the 6<br />
bowels (3 Yang: Taiyang, Shaoyang, Yangming).<br />
Example: Wuli (LI 13) and Qichong (St 30) (1) are of the Qi Jie of Yangming.<br />
Knowledge of Qi Jie permits more easy solution of problems of accumulation/gathering due to the<br />
blockage of the movements of leaving of the energy from the Yang channels toward the exterior (to maintain the<br />
skin, pores, ...) and of the movements of entering from the exterior toward the channels.<br />
All the ideas cited in this passage are dealt with in this classic. Also, it is necessary to not be content<br />
with vague and general knowledge, to be compelled to delve deeply into the totality of the chapters of the Lingshu<br />
and to be devoted to analysis of the slightest details.<br />
1. Qichong (St 30) also bears the name Qi Jie.<br />
PARAGRAPH 2 63.<br />
Qi Bo:<br />
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“Your presentation is vast and imposing!<br />
Your topic permits submission to His Majesty its knowledge according to the<br />
following order:<br />
_ Ben (root) of the Foot Taiyang (Bl) is located 5 cun above the talus bone, and<br />
Jiao (summit), at the level of the 2 Luo (vessels) of Mingmen; here Mingmen<br />
designates the eye.<br />
_ Ben (root) of the Foot Shaoyang (GB) is located at the point Qiaoyin (GB 44),<br />
and Jiao (summit), in front of Zong Long; here, Zong Long designate the ear.<br />
_ Ben (root) of the Foot Shaoyin (Ki) is located 3 cun above the internal<br />
malleolus, and Jiao (summit), at Bei Shu (back Shu) and at the 2 sublingual vessels.<br />
_ Ben (root) of the Foot Jueyin (Li) is located 5 cun from Xingjian (Li 2), and<br />
Jiao (summit), at Bei Shu (back Shu).<br />
_ Ben (root) of the Foot Yangming (St) is located at Lidui (St 45), and Jiao<br />
(summit), at the point Renying (St 9) in liason with Xing Zang (maxillary sinus).<br />
_ Ben (root) of the Foot Taiyin (Sp) is located 4 cun above and in front of the<br />
point Zhongfeng (Li 4), and Jiao (summit), at Bei Shu and at the base of the<br />
tongue.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the Jiao-Ben (Roots-Summits) of the 6 channels of the foot.<br />
1. Ben (root) of the Foot Taiyang (Bl), located 5 cun above the talus (or 3 cun above the external<br />
malleolus), is Fuyang (Bl 59), and Jiao (peak), at the 2 Luo of Mingmen (eye),that is to say, at the point Jingmen<br />
(Bl 1) left and right, hence the designation 2 Luo (vessels).<br />
2. Ben (root) of the Foot Shaoyang (GB) is located at the point Qiaoyin (GB 44), and Jiao (peak) is found in<br />
front of Zong Long (ear), that is to say, at the point Tinghui (GB 2).<br />
3. Ben (root) of the Foot Shaoyin (Ki) is located 3 cun above the internal malleolus, that is to say, at the<br />
point Jiaoxin (Ki 8); and Jiao (peak) occurs at Shenshu (Bl 23) and at the sublingual vessels, that is to say, at the<br />
point Lianquan (CV 23). 64.<br />
4. Ben (root) of the Foot Jueyin (Li), located 5 cun above the point Xianjian (Li 2), is the point Zhongfeng<br />
(Li 4), and Jiao (peak), located on the back, is the point Ganshu (Bl 18).<br />
5. Ben (root) of the Foot Yangming (St) is located at the point Lidui (St 45), and Jiao (peak) is found at<br />
Renying (St 9) which sends a vessel to Xing Zang (maxillary sinus).<br />
6. Ben (root) of the Foot Taiyin (Sp) is located 4 cun above the point Zhongfeng (Li 4),<br />
that is to say, at the point Sanyinjiao (Sp 6), and Jiao (peak) is found on the back, that is to say, at the point<br />
Pishu (Bl 20).”<br />
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II - N.V.N.:<br />
1. “2 Luo of Mingmen”:<br />
“2 Luo” designates the 2 Jingmen (Bl 1) points and “Mingmen”, the kidney. Above, this latter<br />
communicates with the eyes. This is why the eyes are called Mingmen (door of life).<br />
2. “Jia Xia Xing Zang” (2) designates the maxillary sinus. According to Zhong Shi, Renying<br />
(St 9) possesses vessels which communicate with the maxillary sinus and frontal sinus. In the event of disorder,<br />
it causes a nasal obstruction or rhinorrhea.<br />
We present the following table of Ben/Jiao (Roots-Peaks) of the 6 channels of the foot:<br />
Channels<br />
1 - Foot Taiyang (Bl)<br />
2 - Foot Shaoyang (GB)<br />
3 - Foot Shaoyin (Ki)<br />
4 - Foot Jueyin (Li)<br />
5 - Foot Yangming (St)<br />
6 - Foot Taiyin (Sp)<br />
“Ben” Zones<br />
(Roots)<br />
Fuyang (Bl 59)<br />
Qiaoyin (GB 44)<br />
Jiaoxin (Ki 8)<br />
Zhongfeng (Li 4)<br />
Lidui (St 45)<br />
Sanyinjiao (Sp 6)<br />
“Jiao” Zones<br />
(Summits)<br />
Jingming (Bl 1)<br />
Tinghui (GB 2)<br />
Shenshu (Bl 23)<br />
Lianquan (CV 23)<br />
---> base of tongue<br />
Ganshu (Bl 18)<br />
Renying (St 9)<br />
---> maxillary sinus<br />
Pishu (Bl 20)<br />
Lianquan (CV 23)<br />
---> lips and tongue<br />
Notes:<br />
a - Lianquan (CV 23) emits vessels towards the tongue and lips.<br />
b - Renying (St 9) possesses vessels which reach the maxillary sinus (Figure 1).<br />
2. See also the explanation in Chapter 5 of the Lingshu (“Origin and Gathering”) , Volume I, NVN Edition.<br />
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65.
Figure 1<br />
The point Renying (St 9) and its branches rising to the maxillary and frontal sinuses.<br />
PARAGRAPH 3<br />
“Ben (root) of the Hand Taiyang (SI) is located behind the styloid apophysis<br />
of the cuboid, and Jiao (peak) is found 1 cun above Mingmen.<br />
Ben (root) of Hand Shaoyang (SJ) is located 2 cun in front of the angle formed<br />
by the 4th and 5th metacarpal, and Jiao (peak) is found above and behind the ear<br />
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and at the external tip of the eyebrow.<br />
Ben (root) of the Hand Yangming (LI) located in the middle of the elbow bone<br />
extends to “Bie Yang” (distinct Yang), and Jiao (peak) is found at Ren Xia close to<br />
Gan Shang.<br />
Ben (root) of the Hand Taiyin (Lu) is located at the interior of<br />
Cun Kou (radial pulse), and Jiao (peak) is found at the level where the artery beats.<br />
Ben (root) of the Hand Shaoyin (He) is located at the tip of the styloid<br />
apophysis, and Jiao (peak) is found at Bei Shu (back Shu).<br />
Ben (root) of the Hand Jueyin (XB) is located 2 cun behind the wrist between<br />
the 2 tendons, and Jiao (peak) is found 3 cun below the axilla.”<br />
EXPLANATIONS AND COMMENTARIES 66.<br />
I - Ma Shi explains:<br />
“This paragraph broaches the problem of Jiao/Ben (peak/root) of the 6 channels of the hand.<br />
1 - Ben (root) of the Hand Taiyang (SI), located behind the styloid apophysis of the cuboid, designates the<br />
point Yangliao (SI 6), and Jiao (peak), located 1 cun above Mingmen, it seems, is the point Xuanshu (GV 5)<br />
belonging to the Dumai, located below the spinal apophysis of L1 (3).<br />
2 - Ben (root) of Hand Shaoyang (SJ), located 2 cun in front of the angle formed by the 4th and 5th<br />
metacarpal, is the point Yemen (SJ 2), and Jiao (peak), located at the external edge of the eyebrow, is the point<br />
Sizhuikong (SJ 23).<br />
3 - Ben (root) of the Hand Yangming (LI), located at the middle of the elbow bone, is the point Quchi (LI<br />
11) extending to Bie Yang (distinct Yang) (4), and Jiao (root) is located at Ran Xia, that is to say, at the point<br />
Tianding (LI 17) uniting with Jian Shang, that is to say, at the point<br />
Touwei (St 8).<br />
4 - Ben (root) of the Hand Taiyin (Lu), located at Cun Kou (radial pulse), designates the point Taoyuan (Lu<br />
9), and Jiao (peak), located at the level where the artery beats, designates the point Tianfu (Lu 3).<br />
3. See N.V.N. commentary (1.) below.<br />
4. See N.V.N. explanation (3.) below.<br />
5 - Ben (root) of the Hand Shaoyin (He), located at the tip of the styloid apophysis, is the point Shenmen<br />
(He 7), and Jiao (peak), located on the back, is the point Shenshu (Bl 15).<br />
6 - Ben (root) of the Hand Jueyin (XB), located between the 2 tendons behind the wrist, is Neiguan (XB 6),<br />
and Jiao (peak), located 3 cun above the axilla and 1 cun outside the place of the breast, is the point Tianchi (XB<br />
1).<br />
II - N.V.N.:<br />
The designation of certain points, Jiao (peak), of the 6 channels of the hand has arisen in the course of<br />
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the centuries from numerous discussions and controversies. It merits clarification.<br />
1 - Jiao (peak) of the Hand Taiyang (SI), located 1 cun above Mingmen, does not designate the point<br />
Xuanshu (GV 5), but instead the point located 1 cun above Jingmen (Bl 1) because, according to Zhang Jing Yue<br />
(1563-1640 A.D.), Jingmen (Bl 1) is the site of reunion-gathering of the Foot and Hand Taiyang (SI + Bl).<br />
2 - Jiao (peak) of the Hand Shaoyang (SJ) occurs above and behind the ear and at the external edge of the<br />
eyebrow. This phrase implies that there are 2 Jiao (peak) points. But Ma Shi indicates only one because<br />
67. _ the point located above the auricular apex<br />
inside the scalp line is Jiaosun (SJ 20),<br />
_ and the point located at the external edge of the eyebrow is Sizhuikong (SJ 23).<br />
3 - “Bie Yang” (Distinct Yang):<br />
According to Yang Shang Zian, the Hand Yangming (LI) begins behind the ungual angle of the radial side of<br />
the index finger, passes to the elbow, reaches the point Binao (LI 14) called Bie Yang because Binao (LI 14) is the<br />
site of reunion-gathering of the Hand Yangming (LI) with the<br />
3 channels: Hand and Foot Taiyang (SI + Bl) and Yangwei.<br />
But the Chinese Medical Dictionary (p. 1187) speaks of the point Yangchi (SJ 4).<br />
In our opinion, Hand Yangming (LI) passes to the point Binao (LI 14) in order to reach the shoulder at the<br />
point Jianyu (LI 15) where it emits a distinct Yang vessel, that is to say, the distinct channel of Hand Yangming<br />
(LI) (Figure 2).<br />
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hand.<br />
4<br />
Figure 2:<br />
“Bie Yang” (Distinct Yang) and the Hand Yangming (LI). 68.<br />
We present the following table of Jiao/Ben (peaks/roots) of the 3 Yang channels and 3 Yin channels of the<br />
Hand Channels<br />
1 - Hand Taiyang (SI)<br />
2 - Hand Shaoyang (GB)<br />
3 - Hand Yangming (LI)<br />
4 - Hand Taiyin (Lu)<br />
5 - Hand Shaoyin (He)<br />
6 - Hand Jueyin (XB)<br />
“Ben” Zones<br />
(Roots)<br />
Yangliao (SI 6)<br />
Yemen (SJ 2)<br />
Quchi (LI 11)<br />
Taiyuan (Lu 9)<br />
Shenmen (He 7)<br />
Neiguan (XB 6)<br />
“Jiao” Zones<br />
( Peaks)<br />
1 cun above Jingming (Bl 1)<br />
Jiaoxin (SJ 20) and<br />
Sizhuikong (SJ 23)<br />
Touwei (St 8)<br />
Tianfu (Lu 3)<br />
Shenshu (Bl 15)<br />
Tianchi (XB 1)<br />
“In general, during examination of the above-cited channels,<br />
PARAGRAPH<br />
_ if there is emptiness of the lower part (Ben/Root), it concerns the illness<br />
Afflux (Jue); in contrast, if the lower part is in fullness, it is the sign revealing<br />
the illness of Heat (Re).<br />
_ if there is emptiness of the upper part (Jiao/Peak), dizziness is noted; in<br />
contrast, if the upper part is in fullness, it is the indicator of a painful syndrome<br />
with fever.<br />
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This is why, in the event of fullness, it is necessary to use the dispersion<br />
method to eliminate the perverse energy, and in the event of emptiness, the<br />
method of tonification to augment the source energy (Yuan Qi).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the therapeutic methods of the Root-Peak (Jiao-Ben) of the<br />
12 channels.<br />
a - In general, examination of the lower part of the channels of the hand and foot concern the Root (Ben).<br />
_ when the Root (Ben) is in emptiness, it is a matter of Afflux (Jue).<br />
_ when the Root (Ben) is in fullness, it is a matter of Heat (Re). 69.<br />
b - Examination of the upper part of the channels of the foot and hand concern the<br />
Peak (Jiao).<br />
_ when the Peak (Jiao) is in emptiness, it is a matter of vertigo and dizziness.<br />
_ when the Peak (Jiao) is in fullness, it is a matter of a painful syndrome with fever.<br />
For this reason, in the event of fullness, it is advised to disperse the perverse energy to obtain cure; and<br />
in the event of emptiness, it is advised to tonify the essential energy to augment its potential.”<br />
II - N.V.N.:<br />
Zhang Jing Yue provides the following points:<br />
“The Jiao-Ben (Peaks-Roots) parts of the 12 channels have their own distinctive pathologic<br />
manifestations.<br />
The lower part of the channel is called Ben (root). When Ben (root) is in emptiness, it causes an energetic<br />
afflux toward the top. In this case, Yuan Yang (Yang source) is weakened below.<br />
The upper part of the channel is called Jiao (peak). When Jiao (peak) is in emptiness, it causes vertigo<br />
and dizziness. In that case, the pure Yang energy remains down below.<br />
As for the fullness of the upper or lower part of the channel, it is due to the presence of heat which<br />
overheats them.”<br />
PARAGRAPH 5<br />
“Permit me to complete my dissertation on Qi Jie (site of passage, of entering<br />
and exiting, of gathering and concentration of the<br />
energy).<br />
The thorax has its Qi Jie.<br />
The abdomen has its Qi Jie.<br />
The head has its Qi Jie.<br />
The limbs have their Qi Jie.<br />
This is why,<br />
_ the energy of the head gathers at the brain<br />
_ the energy of the thorax gathers at the anterior part of the thorax and at<br />
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Ben Shui (back Shu)<br />
_ the energy of the abdomen also gathers at Bei Shu (back Shu) and at the<br />
level of the arteries located 2 cun from the umbilicus, at the left and right,<br />
_ the energy of the leg gathers at Qichong (St 30- Qi Jie) at the level of the<br />
groin and at Chengshan (Bl 57) above the malleoli in the space separating the 2<br />
muscles of the calf.<br />
70.<br />
Using the “Hao” (#7) type needles to puncture the above-cited points. Before<br />
needling, it is necessary to press for a long time on the point and await the arrival<br />
of a reactive movement under the finger.<br />
These points treat the following syndromes: headache, vertigo, syncope,<br />
abdominal pains, gastric fullness, marked intumescence, acute energetic<br />
accumulation... . Accumulation (Ji) with movement of the pain is curable; in<br />
contrast, accumulation without pain is difficult to treat.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I -Zhang Shi explains:<br />
“ 1- At the head and thorax, the 12 channels manifest at Qi Jie, sites formed by the paths of conduction<br />
of the energy and blood leaving from the lower part (of the channel) toward the Jiao (peaks) of the upper part (of<br />
the channels).<br />
2 - Chongmai, “sea” of channels, moistens the Xi Gu (valleys and little valleys: flesh spaces). Along with<br />
the Yangming, it unties with the Sun Gan (energetic capillaries and muscular fibers). Therefore,<br />
_ the Yin and Yang channels, whose Yangming (St) is the head of the line, are all under the dependence of<br />
the Daimai (belt vessel) attached to the Dumai (GV).<br />
_ blood and energy, via the path of the Chongmai, reach Qi Jie of the abdomen, that is to say, the point<br />
Qichong (St 30- other name Qi Jie), and gather at the level of the arteries situated to the left and right of the<br />
umbilicus.<br />
According to Tian Dong Shu, the Chongmai, coming from the kidney organ, emits a vessel which descends<br />
to Qi Jie (St 30, other name Qichong), reaches the internal part of the groin, descends to the popliteal crease<br />
belonging to the Foot Taiyang (Bl). Via this route, the Chongmai unites with Chengshan (Bl 57) located above the<br />
malleoli, that is to say, at the calf.<br />
This description concerns the Foot Shaoyin (Ki) which, with the Chongmai, manifests at the level of the Qi<br />
Jie of the leg.<br />
3 - Shaoyin (Ki) and Yangming (St) are the sites of the start of the production of blood and energy.<br />
The obstruction of Qi Jie of the leg prevents the circulation of blood and energy of the Shaoyin (Ki)<br />
toward the top, hence headache and vertigo.<br />
The obstruction of Qi Jie of the abdomen hinders the spreading of blood and energy, hence abdominal<br />
pain, gastric fullness ... .<br />
Such are the phenomena know as Jue Ni (contrary afflux) of the energy of Shaoyin (Ki) and Yangming (St)<br />
whose treatment consists of utilizing the “Hao” (#7) type of needle.<br />
4 - In this paragraph, the syndrome of accumulation (Ji) is taken as an example to explain the exit of<br />
Ying-Blood outside the Jingluo at the level of Qi Jie in order to unite with Wei Qi (defensive energy) to affect a<br />
circulation “without end or beginning”.<br />
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71.
The illnesses cited above all originate either from disturbance of the blood or disturbance of the energy,<br />
two essential ideas which must always be present in the mind of the physician.”<br />
II - Ma Shi comments:<br />
“This paragraph emphasizes the existence of Qi Jie, sites of stoppage of the energy which must be known<br />
to discern if one is to correctly practice acupuncture.<br />
Jie is a path of stoppage and departing, because<br />
_ the energy, directed toward the head, stops at the brain<br />
_ the energy, directed toward the thorax, stops at the hypochondria and Bei Shu (back Shu)<br />
_ the energy, directed toward the abdomen, stops at Bei Shu and at the anterior part of the<br />
body at the level of the Chongmai-Renmai (CV) and Foot Yangming (St) and at the level of the<br />
arteries located to the left and right of the umbilicus (that is to say, at the point Tianshu- St 25).<br />
_ the energy circulating in the leg stops at Qi Jie, also named Qichong (St 30), belonging to the<br />
Foot Yangming (St), and at the point Chengshan (Bl 57), belonging to the Foot Taiyang (Bl), as the<br />
points located above and outside the malleoli.<br />
At the time of needling these Si Jie (4 “Jie” zones noted above), it is advised to use the Hao type needle to<br />
treat headaches, vertigo, abdominal bloating, gastric fullness, acute accumulation“.<br />
III - N.V.N.:<br />
1 - “Qi Jie”, fundamental notion of the practice of acupuncture, merits being analyzed and delved into<br />
deeply according to contemporary thought.<br />
“Qie Ji” designates the path of gathering of the energy, that is to say, the path of exit of Ying (nutritive)<br />
energy outside the channels at the ends in order to unite with the Wei (defensive) energy and spread into all<br />
levels of the body.<br />
Each part of the body consists of its Qi Jie and therapy also understood from the appropriate methods for<br />
each case. Therefore,<br />
_ in order to curb the illnesses caused by the energy of the head, the specific point of the brain is used,<br />
Baihui (GV 20).<br />
_ in order to curb the illnesses caused by the energy of the thorax, the specific points located at the<br />
superior part of the ribcage (Mu points located on the thorax) and Bei Shu (back Shu) points located to the side of<br />
the spine between T 7 and T 2 are used.<br />
_ in order to curb the illnesses caused by the energy of the abdomen, the Bei Shu (back Shu) points,<br />
located in the trajectory of the Foot Taiyang (Bl), and the points located at the arteries of the 2 sides of the<br />
umbilicus, Huanshu (Ki 16) and Tianshu (St 25), are used.<br />
_ in order to curb the illnesses caused by the energy of the leg, the pointQichong (St 30), located at the<br />
internal side of the crural artery in the fold of the groin, and the point<br />
Chengshan (Bl 57), located at the calf, are used.<br />
2 - Interesting points by Zhang Jing Yue in this connection include:<br />
“This paragraph concerns the areas of gathering of the energy (Qi Jie), while the preceding paragraphs<br />
speak on the Peak (Jiao) and Root (Ben) of the 12 channels.<br />
The marrows belong to the brain whose most elevated place has the name “Qi Jie of the cranium”.<br />
Here, the 2 sides of the thorax designate the areas belonging to the Foot Yangming (St) and Foot Shaoyin<br />
(Ki).<br />
On the back, the energy circulating at the level of Bei Shu (back Shu) of the organs and bowels, located to<br />
the side of the spine between T2 and S2,, are the Qi Jie of the thorax and abdomen.<br />
At the abdomen, the Qi Jie are formed at the Chongmai associated with the Foot Shaoyin (Ki) and at the<br />
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peri-umbilical arteries (Ex: Huangshu- Ki 16 and Tianshu- St 25).<br />
At the calf, the Qi Jie are formed at the level of the point Chengshan (Bl 57) and at the level of the point<br />
Qichong (also named Qi Jie- St 30), site of gathering of the Chongmai and Foot Yangming (St).<br />
• The points cited above treat illnesses of the paths of gathering of the energy (Qi Jie),<br />
among which one distinguishes acute accumulation and chronic accumulation.<br />
The acute accumulation is without form and manifests by pains. This state indicates the presence of the<br />
energy; for this reason, the illness is easy to cure. In contrast, the chronic accumulation is indolent and always<br />
endowed with a form. It is the indicator of the absence of energy; the illness is very difficult to treat.”<br />
3 - We present below a diagram of the Qi Jie of the leg and another at the level of the peri-umbilical<br />
arteries.<br />
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73.
Figure 3:<br />
Qi Jie at the level of the lower limb: Qichong (St 30) and Chengshan (Bl 57).<br />
Figure 4:<br />
Qi Jie at the level of the peri-umbilical arteries: Huangshu (Ki 16) and Tianshu (St 25).<br />
CHAPTER LIII<br />
Discussion on Pain<br />
(Lun Tong)<br />
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no 74/75.
Chapter 53 of the Lingshu contrasts two opposing abilities to resist pain and<br />
toxins. It explains the marked resistance to pain provoked by acupuncture and moxabustion in<br />
individuals provided with a flexible musculature, and weak resistance in individuals having thin<br />
skin and firm musculature.<br />
Individuals endowed with thick skin, blackish color, large bones and solid and plump<br />
organs more easily resist toxic medicines than thin individuals with a weak stomach.<br />
The objective of this chapter then is to discourse on the endurance to iatrogenic pain,<br />
hence the title: “Discussion on Pain” (Lun Tong).<br />
Ma Shi emphasizes: “The contents of this chapter 53 of the Lingshu speaks on the ability or<br />
inability to endure the pain of the needles (acupuncture), the points of stone (lithopuncture), fire<br />
(moxabustion) and heat (heated needles), hence the title of the chapter”.<br />
This chapter is composed of 2 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi questions Shao Yu:<br />
“The solidness and weakness of the tendons and bones, the firmness and<br />
flexibility of the flesh, the thickness and thinness of the skin, the watertightness<br />
and permeability of the pores are variable. As a result, what are their reactions to<br />
pain provokes by the needles (acupuncture), by the points of stone<br />
(lithopuncture), by fire (moxa) and by heat (heated needles)?<br />
76.<br />
Similarly, the thickness and thinness of the skin, the firmness and weakness<br />
of the stomach and intestines are also variable. What are their reactions to toxic<br />
medicines?<br />
I would like you to explain this to me.”<br />
Shao Yu replies:<br />
“Individuals endowed with solid bones, supple tendons, soft, moist flesh and<br />
thick skin can endure the pain provoked by needles, points of stone, fire<br />
(moxabustion) and heat (heated needles).”<br />
Huangdi:<br />
“How do you recognize those who can endure pain caused by fire<br />
(moxabustion) and by heat (heated needles)?”<br />
Shao Yu:<br />
“Individuals of black color and powerful bones can tolerate fire and heat.”<br />
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Huangdi:<br />
“How do you recognize those who cannot tolerate pain provoked by the<br />
needles (acupuncture) and the points of stone (lithopuncture)?”<br />
Shao Yu:<br />
“Individuals of firm musculature and thin skin cannot endure the pain of<br />
needles and points of stone and, naturally, the pain of fire (moxabustion) and heat<br />
(heated needles).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1 - Skin, flesh, muscles, tendons and bones are dependent on the “production/ maintenance” of the<br />
Shaoyin (Ki) and Yangming (St).<br />
The Shaoyin (Ki) possesses the vital energy (Sheng Qi) of the natural world, and the Yangming (St)<br />
transforms the Shui Gu (Water-Cereals) into food Jing. As a result, the solidness and weakness of the tendons<br />
and bones. the firmness or softness of the flesh (dermis), the thickness and thinness of the skin (epidermis), the<br />
density and dispersion of the sweat glands... depend on the energetic state of these two channels.<br />
II - N.V.N.:<br />
2 - Black color and good bones originate from the plethoric state of the blood and energy of Shaoyin (Ki).<br />
The blossoming of the flesh results from the plethoric state of the blood and energy of Yangming (St).”<br />
In October, 1971, based on this chapter 53 and chapters concerning the Jingluo (principal and secondary<br />
channels), particularly the Jing Jin (tendinomuscular channels) of this classic, we performed for the first time<br />
in the West the removal of a hand cyst and an inguinal hernia (1) by acupuncture analgesia which, at the time,<br />
was entered into the history of Western Medicine.<br />
Our job in this era should consist of demonstrating the reality of Acupuncture (2) on the one hand, and,<br />
on the other hand, the existence of energy in the human body (3) via clinical facts.<br />
But flawless mastery of the points and channels is not sufficient to make acupuncture progress. It is also<br />
necessary to deepen the notions of Jing, Qi, Shen and Sanjiao (Quintessence, Energy, Mental and Three Jiao) to<br />
better comprehend the etio-patho-physiologic processes of Energetic Medicine.<br />
PARAGRAPH 2<br />
Huangdi:<br />
“How do you recognize those who cannot resist toxic substances?”<br />
Shao Yu:<br />
“Individuals whose stomach is thick, color black, body fat, tolerate toxic<br />
products well. In contrast, thin individuals, whose gastric wall is thin, poorly<br />
tolerate toxic substances.”<br />
EXPLANATIONS AND COMMENTARIES<br />
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77.
I - Zhang Shi explains:<br />
“This paragraph gives discourse on the association of the energy of Shaoyin (Ki) and that of Yangming<br />
(St).<br />
The Yangming (St), located at the Earth-Center part, governs the reception of Shui Gu (Water-Cereals)<br />
thanks to the ascending energy of Shaoyin (Ki). In other words, Wu (5th Celestial Trunk responding to Stomach-<br />
Earth) associates with Gui (10th Celestial Trunk responding to Kidney-Water) in order to metabolize the energy<br />
of Fire and Earth which allows the purification of the pure cereal substances.<br />
78.<br />
This is why:<br />
_ the thick-walled stomach<br />
_ black color<br />
_ large bones<br />
_ generous body<br />
are signs of fullness of the energy of the Shaoyin (Ki) and Yangming (St) which permit resistance to toxic<br />
substances.”<br />
II - N.V.N.:<br />
1. Without premedication. See “Theory and Practice of Analgesia By Acupuncture”, N.V.N. Edition.<br />
2. Denied by colleagues of the times.<br />
3. “Energy-Matter” theory.<br />
Cartesian-minded acupuncture cannot understand or accept the explanation of Zhang Shi.<br />
We must then delve even more deeply into the notions “Jing, Qi, Shen and Sanjiao” if we do not want<br />
acupuncture in the West to become simple reflexotherapy.<br />
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CHAPTER LIV<br />
Celestial Age<br />
(Tian Nian)<br />
Chapter 54 of the Lingshu involves the longevity and brevity of the human being as a<br />
function of:<br />
_ the emptiness and fullness of blood and energy<br />
_ the insufficiency and excess of the 5 organs and 6 bowels<br />
_ and the weakness and strength of the bodily form of the individual.<br />
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79.
The physiologic and mental changes of the human being, from birth to death, are also<br />
addressed here.<br />
“Celestial Age” implies the sense of living according to the rhythym “Heaven-Earth”, that<br />
is to say, according to the 60 year cycle. For the classics, the heavenly age is equivalent to 100<br />
years.<br />
The key point of this chapter is to advance the conservation of the good health of Eugenism<br />
(Ye Sheng).<br />
Ma Shi emphasizes: “This chapter 54 discourses on centenarians, hence the title of this<br />
chapter.”<br />
This chapter is composed of 6 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“I would like you to inform me about fertilization. What is the energy that<br />
constitutes the foundation (base) and what is the energy that serves as shield<br />
(protection)? 80.<br />
What is the loss that causes man to die, and what is the gain that prolongs his<br />
life?”<br />
Qi Bo:<br />
“Mother is the foundation, and father, the shield.<br />
To lose the Shen (Mental) is death; to hold the Shen is life.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“According to Yi Chong Chi, this chapter speaks on life and death, longevity and brevity, which depends<br />
entirely on the energy of the Shaoyin (Ki) (1) and that of Yangming (St) (2).<br />
• Yang designates father and Yin, mother. This means to say that man is born thanks to the energy of the<br />
Shaoyin (Ki).<br />
• Shield is a defensive armour, thick plate carried in the left arm by warriors to protect against the<br />
enemy. That means to say that the energy of Yangming (St) is indispensible in the formation of the fetus.<br />
• The union of the 2 Jing (sexual: ovum and sperm) originating from the parents form the Shen (mental).<br />
In other words, it is due to the sufficiency of these 2 Jing that later creates Xing (form) and Shen (mental) and<br />
that man can live up to 100 years.”<br />
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II - Ma Shi comments:<br />
“This paragraph studies the cause of life and death.<br />
According to the principle of Kun , principle of creation of all things, at fertilization the mother<br />
serves as “foundation” destined to insure the stability of an elaboration, and the father as “shield”, that is to<br />
say, the Yang energy to protect. This is why to lose the Shen (mental energy) supplied by the parents means death<br />
and to conserve it means life.”<br />
III - N.V.N.:<br />
Regarding the formation of the fetus, Zhang Jing Yue writes:<br />
“The father is rich in Yang energy from the principle Qian , and the mother, rich in Yin energy<br />
from the principle Kun .<br />
Yang is designated by one line ( ), hence the role of distribution. Yin has two lines ( ),<br />
hence the role of reception. This is why mother (Yin) is called “foundation” (base) and father, “shield” (circle of<br />
protection).”<br />
1. The kidney is source organ of Yin and Yang, producer of sexual Jing (egg, sperm).<br />
2. The stomach and spleen respond to Earth, therefore to form (Xing).<br />
PARAGRAPH 2 81.<br />
Huangdi:<br />
“What does Shen (mental) represent?”<br />
Qi Bo:<br />
“When Qi (energy) and Xue (blood) are balanced, Ying (Rong: nutritive<br />
energy) and Wei (defensive energy) freely circulate.<br />
The 5 organs being formed, Shen (mental energy) resides in the heart, Hun<br />
(vegetative soul) and Po (sensitive soul) are complete.<br />
All these components contribute to the formation of the human being.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shu explains:<br />
“This paragraph speaks about the fact that at birth, thanks to the Jing Qi of the parents, the Qi Xue<br />
(energy-blood) and Shen Chen (mental-will) of the 5 organs can be formed, indispensible elements to create the<br />
human being.”<br />
II - N.V.N.:<br />
1. Shen (mental) is the fundamental and original notion of Traditional Chinese Medicine. It represents the<br />
force of the vital activity of man. It is received within the heart; the heart then is essential to life, the sourcesite<br />
of the mental force. Because, when the heart is calm, the Shen is awake, and when the heart is agitated, the<br />
Shen is disturbed.<br />
The term “Hun-Po” (vegetative soul-sensitive soul) designates the activities of the<br />
Jing-Shen (pure energy/mental) of the human being, and Jing-Shen, the phase of maturity of the Shen, is<br />
characterized by the presence of consciousness and by the sense of responsibility for the energetic activity of<br />
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the organs.<br />
2. Jing is always associated with Shen. In this manner, the Jing-Shen of the 5 organs are defined in the<br />
following fashion:<br />
a - For the Liver:<br />
_ anatomic Jing maintains the tendons and muscles<br />
_ sensorial Jing, the eyes (visual acuity)<br />
_ psychologic Jing, the Hun (vegetative soul)<br />
_ energetic Jing, Ministerial Fire (3).<br />
b - For the Heart: 82....<br />
_ anatomic Jing maintains the blood and vessels<br />
_ sensorial Jing, the tongue (voice, speech)<br />
_ psychologic Jing, the Shen (mental)<br />
_ energetic Jing, Imperial Fire (4).<br />
3. Fire which activates the energetic functions of the entire organism via the path of Sanjiao (SJ).<br />
4. Imperial Fire controls Ministerial Fire.<br />
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82....
Figure 1:<br />
Jing (quintessence) of the 5 organs.<br />
c - For the Spleen,<br />
_ anatomic Jing maintains the flesh (dermis)<br />
_ sensorial Jing, the lips (gustation)<br />
_ psychologic Jing, the Yi (thought, reflection)<br />
_ energetic Jing, the distribution of blood, energy and organic liquids throughout the<br />
entire organism.<br />
d - For the Lung, 83.<br />
_ anatomic Jing maintains the skin and hairs (pilocutaneous system)<br />
_ sensorial Jing, the nose (olfaction)<br />
_ psychologic Jing, the Po (sensitive soul)<br />
_ energetic Jing, the laryngo-pharyngeal apparatus (respiration and digestion).<br />
e - For the kidney,<br />
_ anatomic Jing maintains the osteo-medullary system<br />
_ sensorial Jing, the ears (audition)<br />
_ psychologic Jing, the Chi (will)<br />
_ sexual Jing, spermatogenesis and ovulation<br />
_ thermic Jing, cold (Yin) and heat (Yang) of the body<br />
_ energetic Jing, Ministerial Fire<br />
_ hereditary Jing (genetic).<br />
These notions are integral parts of the energetic physiology of Traditional Chinese Medicine. The choice<br />
of points and therapeutic results depend on this (See Figure 1).<br />
PARAGRAPH 3<br />
Huangdi:<br />
“Longevity or brevity of life varies from one individual to another. Some die<br />
prematurely, others live a long time and others experience disease. I would like<br />
you to speak to me of this problem.”<br />
Qi Bo:<br />
“Longevity results:<br />
_ from the solidity and firmness of the 5 organs<br />
_ from the regularity of the circulation of blood and vessels<br />
_ from the suppleness of the flesh (dermis)<br />
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_ from the watertightness of the skin<br />
_ from the harmonious circulation of Ying (nutritive energy) and Wei<br />
(defensive energy)<br />
_ from the slow and light rhythm of respiration<br />
_ from the conformity of the circulation of Qi (energy)<br />
_ from the digestive function of the 6 bowels<br />
_ and from the perfect distribution of organic liquids throughout the entire<br />
organism.<br />
Every function follows the normal rules. This is why life can be prolonged.”<br />
EXPLANATI0NS AND COMMENTARIES 84.<br />
I - Ma Shi explains:<br />
“This paragraph speaks of longevity and brevity, life and death, which varies from one individual to<br />
another. To know the causes of longevity is to know those of premature death.”<br />
II - N.V.N.:<br />
Zhang Jing Yue gives the following analysis:<br />
“All the organic functions cited in this paragraph are conditioned by the Sanjiao (SJ)”.<br />
It is therefore necessary to delve deeply into the energy of the “Xin Bao/Sanjiao” (XB/SJ) system because<br />
“without Sanjiao, no life”.<br />
PARAGRAPH 4<br />
Huangdi:<br />
“Some individuals live to 100 years. How can they have such a long life?”<br />
Qi Bo:<br />
“In individuals who have a long life,<br />
_ the nostrils and nasolabial groove (Xu Dao) are deep and long,<br />
_ the chin and “facial rampart” (Go Zang) are thick and very square,<br />
_ Ying (nutritive energy) and Wei (defensive energy) circulate freely,<br />
_ the “3 areas of Sanli” (San Bu San Li) are raised without being depressed,<br />
_ the bones are prominent and strong,<br />
_ and the flesh is full.<br />
With such a form and structure, man can live to 100 years.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi expands: 85.<br />
“The term “Xu Dao” designates the point Renzhong (GV 26) located in the nasolabial groove whose depth<br />
and length indicate:<br />
_ the thick appearance and very square chin and “rampart” (4 sides of the face)<br />
_ and the harmonious circulation of Ying and Wei.<br />
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The term “San Bu San Li” designates the 3 facial areas (San Ding: upper palace, middle palace and lower<br />
palace) (see Figure 2) whose thickness denotes the weight of the bones and firmness of flesh.<br />
Such are the signs revealing longevity.”<br />
II - Zhang Shi comments:<br />
“Man can maintain a longevity of 100 years (heavenly age) thanks to:<br />
_ the sufficiency of innate and acquired Jing (quintessence)<br />
_ the steady and harmonious circulation of Ying and Wei<br />
_ large bone structure<br />
_ and the firmness of the flesh.<br />
“Xu Dao” designates the nasolabial groove, route of communication of the blood and energy. Chapter 2 of<br />
this classic (“Origin of the Shu”) gives it the name Jianshi Chi Dao (route of Jianshi-XB 5) because the Xin Bao<br />
Luo (XB) governs the blood and energetic vessels.<br />
“Go Zang” designates the chin and the rampart (4 sides of the face). The high rampart denotes the<br />
plethoric state of blood and energy, and the very square chin, the very full musculature.<br />
Figure 2 Figure 3<br />
“San Bu” (Three Palaces) Renzhong (GV 26) and the “7 orifices”<br />
“San Bu” designates the “3 Palaces” (San Ding) of the body, upper, middle and lower (see Figure 2), and<br />
“San Li”, the well-balanced energetic state of the Hand and Foot Yangming (LI and St). As a result, a large<br />
skeletal structure originates from the rhythmic ease of the Foot Shaoyin (Ki), and a very full flesh, the<br />
flourishing state of the Yangming (St).<br />
Such are the symbols of longevity.”<br />
III - N.V.N.:<br />
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86.
In relation to Xu Dao, Zhang Jing Yue supplies the following clarifications:<br />
“The term Xu Dao (nasolabial groove) implies the sense of the 7 orifices (2 ears, 2 eyes,<br />
2 nostrils, and mouth). This is the site of reunion/communication of Jing (quintessence) of the<br />
5 organs. In this way,<br />
_ the Jing of the lung communicates with the nose<br />
_ the Jing of the liver, with the eyes<br />
_ the Jing of the spleen, with the mouth<br />
_ the Jing of the heart, with the tongue<br />
_ the Jing of the kidney, with the ears.”<br />
The explanation of Zhang Jing Yue permits therefore understanding the reanimating action of the point<br />
Renzhong (GV 26). (Figure 3)<br />
PARAGRAPH 5<br />
Huangdi:<br />
“Please explain to me the problem of fullness and emptiness of the blood and<br />
energy of the human being from childhood to death.”<br />
Qi Bo:<br />
“• At 10 years of age,<br />
_ the 5 organs begin to strengthen<br />
_ blood and energy circulate freely<br />
_ the energy is in fullness at the lower part of the body<br />
This is why, the little child likes to run and jump.<br />
• At 20 years of age,<br />
_ growth is in full maturity<br />
_ blood and energy begin to be flourishing<br />
_ the muscles are at their full phase of development<br />
This is why, the individual likes to walk with rapid steps.<br />
• At 30 years of age, 87.<br />
_ the 5 organs are completely consolidated and stabilized<br />
_ the muscles are solid and firm<br />
_ blood and energy are in full richness<br />
This is why, the individual likes to walk steady with slow steps.<br />
• At 40 years of age,<br />
_ the 5 organs/6 bowels and 12 Jingmai are in great fullness and<br />
are found in the state of arrested development<br />
_ the sweat gland system begins to be sparse<br />
_ the hair begins to fall and whiten<br />
_ maximal fullness is always followed by a sensation of<br />
sluggishness and heaviness.<br />
This is why the individual likes to sit.<br />
• At 50 years of age,<br />
_ the energy of the liver begins to decline<br />
_ the “hepatic leaves” (liver organ) begin to thin<br />
_ the bile, to become reduced<br />
_ and visual acutiy, to diminish.<br />
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• At 60 years of age,<br />
_ the energy of the heart begins to grow weak<br />
_ the individual is often preoccupied and sad<br />
_ blood and energy circulate nonchalantly.<br />
This is why the individual likes to lie down.<br />
• At 70 years of age,<br />
_The energy of rage begins to diminish<br />
_ the skin withers and dries out.<br />
• At 80 years of age,<br />
_ the energy of the lung grows weaker<br />
_ the Hun (vegetative soul) and Po (sensitive soul) separate.<br />
This is why speech is often confused.<br />
• At 90 years of age,<br />
_ the energy of the kidney runs dry<br />
_ the Jingmai of the other 4 organs are in insufficiency.<br />
• And at the age of 100 years,<br />
_ the 5 organs are completely in insufficiency<br />
_ Shen Qi (mental energy) has disappeared.<br />
There remains only the bodily form which waits for death.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi describes:<br />
“This paragraph speaks about the birth and growth of the human being.<br />
The energy is born at the bottom and evolves toward the top. This is why it is said:<br />
“When the energy is still located at the lower part of the body, the child walks with rapid steps”,<br />
which responds to the energy of the birth of spring and the active energy of summer. 88.<br />
In contrast, at advanced age, the energy evolves from the top downward, from Yang toward Yin. Bodily<br />
deficiency starts then by the liver, then the heart, spleen, lung and kidney.<br />
“The individual likes to sit and lie down” in order to conform with the energy of the kidney organ and<br />
Yangming (St).<br />
The insufficiency of the energy of these two organs is the cause of “increased scarcity of the sweat gland<br />
system” and of the “hair falling and whitening.”<br />
Chi Shi states: “Man is born, then evolves from the Jing of the kidney organ.<br />
Wood, Metal and Earth are created from Water and Fire, that is to say, from the<br />
“5 Movements a priori”.<br />
In old age, deficiency starts via Wood-Liver, then Heart-Fire, Spleen-Earth, Metal-Lung and Water-<br />
Kidney, that is to say, the “5 Movements a posteriori”.”<br />
II - Ma Shi comments:<br />
“This paragraph speaks about the fact that:<br />
_ from 10 to 30 years, man progressively develops<br />
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_ from 50 to 100 years, he begins to gradually decline.<br />
To speak of “the energy located at the lower part of the body” is to assure the plethoric state of the<br />
energy at the level of the 6 channels of the foot.<br />
From 50 years of age, the decline takes effect every 10 years according to the law of the<br />
“5 Movements”, beginning by the liver, then the heart, spleen, lung and, finally, the kidney<br />
(50 : 5 = 10). That is why:<br />
_ at 50 years of age, the energy of the gallbladder declines<br />
_ at 60 years, the energy of the heart grows weaker<br />
_ at 70 years, the energy of the spleen subsides<br />
_ at 80 years, the lung diminishes<br />
_ at 90 years, the energy of the kidney becomes exhausted<br />
_ at 100 years, the energy of the 5 organs becomes empty.”<br />
III - N.V.N.:<br />
Chapter 54 of the Lingshu completes Chapter 1 of the Suwen (“9 Needles and 12 Yuan”).<br />
The Suwen uses the numbers 7 and 8 to explain the duration of the different evolutive phases of bodily<br />
transformation in the female and male, while this chapter of the Lingshu employs the number 10 to explain the<br />
duration of the different phases of decline in man from 50 years of age.<br />
In relation to old age, recall the question and reply of Huangdi and Qi Bo: 89.<br />
“Huangdi questions:<br />
_ In old age, one cannot have children; is that due to the exhasution of the Jing or is it the fault of the<br />
“heavenly numbers” (Tian Xu)?<br />
Qi Bo replies:<br />
• In young girls,<br />
At 7 years of age, the energy of the kidneys is plentiful, the milk teeth change, the hair lengthens.<br />
At the age “two seven” (2 X 7 = 14 years), “Celestial Gui” (Tian Gui) enters into play, the Renmai (CV)<br />
circulates abundantly, the Chongmai is prosperous, menses manifests following a determined cycle, the young<br />
girl can create.<br />
At the age “three seven” (3 X 7 = 21 years), the energy of the kidneys is in fullness, the wisdom teeth<br />
finish pushing out.<br />
At the age “four seven” (4 X 7 = 28 years), the muscles and bones become solid, the hair reaches its<br />
greatest length, the body is more robust.<br />
At the age “five seven” (5 X 7 = 35 years), the Yangming (St) energy begins to weaken, vision to fade, the<br />
hair to fall.<br />
At the age “six seven” (6 X 7 = 42 years), the energy of the 3 Yang grows weaker at the top of the body, the<br />
face dries out, the hair whitens.<br />
At the age “seven seven” (7 X 7 = 49 years), the Renmai (CV) is empty, the Chongmai grows weaker,“<br />
Celestial Gui” disappears, the “channels of Earth” are obstructed. This is why the body becomes exhausted, the<br />
woman is no longer fertile.<br />
•In boys,<br />
At 8 years of age, the energy of the kidneys becomes asserted, the hair lengthens, the milk teeth change.<br />
At the age “two eight” (2 X 8 = 16 years), the energy of the kidney is plentiful, “Celestial Gui” appears,<br />
Jing overflows, Yin is in harmony with Yang, the boy can inseminate.<br />
At the age “three eight” (3 X 8 = 24 years), the energy of the kidneys is in fullness, the muscles and<br />
bones become firm and solid, the wisdom teeth finish pushing out.<br />
At the age “four eight” (4 X 8 = 32 years), man is robust, skin and flesh are in full bloom.<br />
At the age “five eight” (5 X 8 = 40 years), the energy of the kidneys slowly grows weak, the hair falls, the<br />
teeth begin to lose their brilliance.<br />
At the age “six eight” (6 X 8 = 48 years), the Yang energy wears out at the top of the body, the face fades,<br />
the temples gray.<br />
At the age “seven eight” (7 X 8 = 56 years), the energy of the liver is empty, the muscles and tendons<br />
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weaken, “Celestial Gui” disappears, Jing diminishes, the kidney organs function poorly, the body is heavy and<br />
fatigued.<br />
At the age “eight eight” (8 X 8 = 64 years), the teeth and hair are falling out... . 90.<br />
• The kidneys correspond to Water. They receive and conserve the Jing of the five organs and 6 bowels.<br />
This is why, when these organs and bowels are flourishing, the Jing of the kidneys pours out. If they are weak,<br />
the muscles and bones become lax, “Heavenly Gui” disappears. Because of this, the hair and beard whiten, the<br />
body becomes heavy, the walk becomes labored, man man can no longer have children.”<br />
1 - The “Celestial Numbers” are numbers which determine the duration of the different evolutive phases<br />
of bodily transformation in the male and female.<br />
2 - Woman is Yin or, more exactly, Shaoyin. Shaoyin is the little Yin; it can only be placed into motion,<br />
therefore put into life, by the Yang root. Yang, at this stage, is the determining factor. Therefore, a Yang, odd,<br />
number, 7, is chosen as the basis for the cyclic evolution of women.<br />
3 - It concerns the Jing (Quintessence) of the kidney.<br />
4 - Gui is the 10th Celestial Stem and corresponds to Water (Kidney). Among the Celestial Stems, Ren,<br />
9th, is Yang and Gui, 10th, is Yin.<br />
In the present case, Ren represents the concentration of the energy. that is to say, the movement of Yang<br />
going toward Yin (concentration), and Gui represents the manifestation of the energy, that is to say, the movement<br />
of Yin toward Yang (manifestation).<br />
According to Qi Bo, Celestial Gui is innate. It is reinforced a posteriori by the digestive Jing represented<br />
by the sapors/flavors. These reach the spleen first, then are directly conducted to the corresponding organs.<br />
Example: sour toward the liver, spicy toward the lung... .<br />
In the event of excess Jing within the organs, the kidneys absorb it and conserve it in order to distribute<br />
it into the entire body, particularly into marrow and brain.<br />
Jing conserved within the kidney reaches the heart via the intermediary of the liver, following the chain<br />
of production of the law of the 5 Movements, where it becomes transformed into blood and then reaches the<br />
Chongmai and Renmai (CV) to maintain the flesh and act on the roots of the head hair and body hair.<br />
This is why, in males, at the time when the vital energy is strong, Celestial Gui becomes transformed into<br />
blood and reaches the Chongmai and Renmai (CV) which end up at the chin and lips, hence beard and moustache.<br />
In contrast, in young girls, when Celestial Gui arrives, menses appears.<br />
In summary, Celestial Gui designates at the same time Jing (quintessence) and blood and not only menses<br />
as was supported by the celebrated Wang Bing of the Tang Dynasty (618-907 A.D.). The thesis of Wang Bing did<br />
not agree with the spirit of the Suwen: “Menses and sperm are manifestations of Celestial Gui.”<br />
91.<br />
Jing (quintessence) energy of the kidney is then at the same time innate (ancestral energy: Ren and Gui)<br />
and acquired (dietary energy: sapor and Ying Qi). In the child, it first spreads into the most essential regions of<br />
this age to assure growth and development: bone, marrow, blood (kidney) and muscles, blood (liver) following the<br />
chain of production of the 5 Movements.<br />
During puberty, the energy is always plethoric (innate and acquired). The need is less great for it to<br />
supply growth factors as a matter of priority. A part of this energy is then allocated to the genital organs, to the<br />
curious channels on which they depend.<br />
At the time of andropause and menopause, hereditary energy sees its potential dwindle. The relay is then<br />
progressively assured by the acquired energy of dietary origin. The essential point is the maintenance of life.<br />
The energetic potential being limited, it is distributed into vital areas to the detriment of other areas<br />
(particularly genital).<br />
In this manner, in Oriental spirit, Gui designates at the same time:<br />
_ Celestial Stem<br />
_ its maintenance<br />
_ and its manifestations.<br />
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5 - Renmai (CV) and Chongmai make up part of the group of 8 Curious Channels. They constitute the<br />
system of conservation of energy and blood, hence their name “Sea of Energy and Blood”.<br />
In gynecology, the Renmai controls uterine functions and the Chongmai oversees the blood (menses). It is<br />
only from 14 years of age that these channels communicate.<br />
• According to the Lingshu,<br />
“The Chongmai and Renmai (CV) begin at the level of the kidney and are the origin of all principal and<br />
secondary channels (Jingluo). They immerge from the abdomen and ascend to the throat to arrive at the chin to<br />
encircle the lips.<br />
In individuals whose blood and energy are in equilibrium, the energy of these two channels spreads and<br />
reaches the flesh, warming it up.<br />
In individuals whose blood is plethoric, the energy of these two channels reaches the flesh, saturates the<br />
skin and gives rise to the body hair.<br />
Generally, in women, the energy is strong and blood weak (due to menses). Buccal branches<br />
from the Renmai (CV) Chongmai are imperfect, so she has neither moustache nor beard.”<br />
• The explanation of the Neijing is extremely important. The notion of Blood/Energy is finally clarified:<br />
_ man has more blood than energy, hence moustache and beard<br />
_ woman has more energy than blood, hence absence of moustache and beard<br />
_ when one speaks of energy and blood, energy is Yang and blood is Yin<br />
_ in women (Yin), blood (Yin) weakens more quickly than energy (Yang), while in men, it is the reverse.<br />
6 - The energy of Yangming (LI and St) goes to the face, goes around the skull and irrigates the roots of<br />
the hair via the route of the principle and secondary channels of the large intestine and stomach. This is the<br />
reason why, when the energy of Yangming is in emptiness, the face fades and the head hair falls out.<br />
The Foot Yangming (St) has a very important relationship with the two Curious Channels, Renmai (CV) and<br />
Chongmai. It receives very numerous branches from these two channels at the level of the point Tianshu (St 25).<br />
The energy conducted via these Curious Channels is conveyed by the stomach, then reaches the thorax via the<br />
secondary channels, in particular the Longitudinal Luo and the Distinct Channel. This relationship explains that<br />
when the energy of Renmai (CV) and Chongmai is in emptiness, that of the Yangming (St) is also empty.<br />
7 - The 3 Yang designate Taiyang, Shaoyang and Yangming which are divided into:<br />
_ 3 Yang channels of the hand: Hand Taiyang (SI), Hand Shaoyang (SJ), Hand Yangming (LI)<br />
_ 3 Yang channels of the foot: Foot Taiyang (Bl), Foot Shaoyang (GB) and Foot Yangming (St).<br />
The energy of these channels reaches the head via the route of the secondary channels on the one hand,<br />
and globally on the other hand, that is to say, independent of the trajectory of the channels. Also, when their<br />
energy grows weak, the face necessarily becomes wrinkled and the hair whitens and falls.<br />
8 - The “channels of Earth” (Ti Dao) designate the channels located at the lower abdomen, particularly<br />
the internal vessel of the kidney and “Fuchong” (internal vessel of the Chongmai) (Figure 4).<br />
9 - Males are Shaoyang. This little Yang can only be created and only exist thanks to the Yin Root.<br />
Therefore, a Yin, even, number, 8, is chosen as the basis in the cyclic evolution of man (5).<br />
10 - The energy of the liver and energy of the kidney each have very precise functions:<br />
_ the energy of the liver maintains the muscles and tendons and controls blood formation<br />
_ the kidney energy maintains the bones and marrow and controls energetic function.<br />
The liver and kidney then have key relationships because of the Yin-Yang, Water-Fire, Blood-Energy<br />
interactions and especially because of the productive chain of the 5 Movements: Water (Kidney) creates Wood<br />
(Liver).<br />
5. See explantion no. 2 above, p. 76.<br />
As a consequence, renal insufficiency always causes a series of insufficiencies of the functions of the<br />
other organs, particularly the liver (liver is the “son” of kidney).<br />
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92.
11 - In men, Celestial Gui disappears at the age eight-eight” (8 X 8 = 64 years), and in women, at the age<br />
“seven-seven” (7 X 7 = 49 years). Such is the approximate duration of the Celestial Gui. But the energy and blood<br />
continue to circulate; so, in aged individuals, the bones and muscles remain robust thanks to the good<br />
functioning of the energy of the spleen and stomach.<br />
In some women whose age exceeds the point “seven-seven” (7 X 7 = 49 years), menses takes a long time to<br />
disappear via the presence of blood and energy circulating in the “Satisfying Channels” (Jing Dua) (6) which<br />
flood the two Curious Channels, Chongmai and Renmai (CV). In women, the face is yellow, the body dry and<br />
thinned; they often complain of bone pains (menopausal rheumatism) and muscular fatigue.<br />
Finally, recall that the blood (Ying) belonging to the “satisfying” channels circulates within the<br />
channels. The blood (Ying) belonging to the Chongmai and Renmai (CV) spread outside the channels.<br />
93.<br />
Figure 4:<br />
Internal vessel of the Chongmai: Fuchong.<br />
6. It concerns channels which have the ability to retain Ying Qi (nutritive energy) for a longer time than normal.<br />
PARAGRAPH 6 94.<br />
Huangdi:<br />
“Some individuals do not know longevity and die. Why?”<br />
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Qi Bo:<br />
“In these individuals,<br />
_ the organs lose their firmness,<br />
_ the nasolabial groove is short,<br />
_ the nostrils are dilated toward the exterior,<br />
_ respiration is asthmatic and rapid,<br />
_ the chin (Ge) is shortened,<br />
_ facial shape (“rampart”, Zang) is thinned down,<br />
_ blood is lacking within the vessels<br />
_ the muscles are not firm.<br />
Moreover, they are easily open to attack of Feng-Han (Wind-Cold)<br />
which:<br />
_ further weakens the blood and energy<br />
_ impedes the routes of the Jingmai<br />
_ causes a battle against the source energy (Yuan Qi, original or vital<br />
energy).<br />
Because Yuan Qi grows weaker, the perverse energy progresses deeply toward<br />
the interior and provokes perturbations in the organism. This is why the<br />
individual can only live to “middle age (Zhong Zo)”.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi clarifies:<br />
“This paragraph explains the fact that in man, receiving in innate fashion a deficient<br />
a priori energy, the a posteriori energy can help to strengthen it.<br />
If, moreover, he takes care to avoid the Pirate-Wind and Empty-Perverse Energy, he can hope to live a<br />
long time. In contrast, if the innate energy is weak and if he ignores the rules of nutrition with frequent attack<br />
by Feng-Han (Wind-Cold), the individual will have a premature death without being able to attain old age.<br />
The phrases “The organs lack firmness, Xu Dao (nasolabial groove) is short, etc.” gives all evidence of<br />
insufficiency of the a priori energy.<br />
Similarly, thinness of the foundation of the “rampart” (facial contour), the blood shortage within the<br />
vessels, muscle weakness, etc., are due to poor observance of the rules of nutrition<br />
which permits the Empty-Perverse Energy and Pirate-Wind to penetrate deeply into the organism, provoking a<br />
confrontation between the essential energy (Source Energy, Yuan Qi = Jing) and perverse energy, hence premature<br />
death.<br />
II - N.V.N.:<br />
Interesting facts of Zhang Jing Yue includes:<br />
“Form and structure, blood and energy in individuals of middle and advanced age are of innate nature.<br />
Innate is a priori, but great will to improve is a posteriori (acquired). If the innate potential resides in<br />
the Blood/Energy of the parents, the acquired potential is found in our heart.<br />
In this manner, innate information can be modified by acquired information thanks to the rules of<br />
Maintenance-Nutrition.”<br />
Those of Yi Shi are added to it:<br />
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95.
“The innate element is the Jing (sexual) of the kidney.<br />
After birth, this innate component requires the help of the acquired component (food) to strengthen and<br />
consolidate itself.<br />
Because, during the penetration of Shui-Gu (Water-Cereals) into the stomach, the<br />
5 flavors/sapors are released and each of them reach the corresponding organ. As for the food liquid, it follows<br />
its appropriate paths.<br />
The 5 organs receive then the dietary (alimentary) Jing.<br />
The kidney is the water-organ; it receives the Jing of the other organs. As a result, in the event of<br />
insufficiency of a priori energy, if one obeys the rules of Maintenance-Nutrition, life will be prolonged.”<br />
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no 96/97.
Chapter 55 of the Lingshu speaks:<br />
CHAPTER LV<br />
Contrary and Favorable<br />
(Yi Zuan)<br />
_ on the contrary and favorable of the circulation of the energy<br />
_ on the emptiness and fullness of the pulse<br />
_ and on the great rules of acupuncture.<br />
The application of acupuncture is based on the three following situations:<br />
_ the disease cannot be treated by acupuncture<br />
_ the disease is not yet at the phase to be treated by acupuncture<br />
_ the disease is in the state to be treated by acupuncture.<br />
The quality of the knowledge of the mechanism of the evolution of the disease of the good<br />
and poor physician is also approached.<br />
The essential object of Chapter 55 is to study the opportunity for the application of<br />
acupuncture as a function of the determination of the energetic state of the patient, the contrary<br />
and favorable circulation of the energy, the emptiness and fullness of the pulse, hence the title:<br />
“Contrary and Favorable (Yi Zuan)”.<br />
Ma Shi emphasizes:<br />
“The contents of Chapter 55 discourses on the contrary and favorable nature of the energy.<br />
The acupuncturist-physician must conform to the favorable therapeutic rules and avoid the<br />
contrary therapeutic rules. Hence the title of the chapter.”<br />
This chapter consists of 2 paragraphs.<br />
PARAGRAPH 1 98.<br />
Huangdi questions Ba Gao:<br />
“I have heard:<br />
_ that Qi (energy) is endowed with contrary or favorable nature<br />
_ that Mai (pulse) can be in excess or insufficiency<br />
_ and that acupuncture possesses its “great rules”.<br />
Can you explain all this to me?”<br />
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Ba Gao replies:<br />
“The energy is endowed with contrary and favorable nature in order to<br />
respond to Yin and to Yang, to Heaven and to Earth.<br />
The pulse is in excess or in insufficiency in order to determine the emptiness<br />
or fullness of the blood and energy.<br />
Acupuncture possesses its “great rules” of determination of the indication<br />
and contra-indication during treatment of the disease.”<br />
EXPLANATION AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The energetic diseases follow the movements of the blood and energy to carry out the movements of<br />
entering and exiting at the level of the pilocutaneous system and channel system.<br />
“The energy is endowed with contrary or favorable natures” wishes to say that the energy located in the<br />
interior and at the exterior of the Jingmai circulate according to contrary and favorable movements in order to<br />
respond to the movements of ascent/descent of Yin and Yang, Heaven and Earth and the 5 Movements.<br />
“The pulse can be in insufficiency or in excess...” indicates that the blood and energy located in the<br />
interior and at the exterior of the Jingmai make excessive or insufficient movments of entering or exiting.<br />
“The “great rules” of acupuncture” essentially consist of not needling when the disease has already<br />
passed.”<br />
II - N.V.N.:<br />
The contrary and favorable circulations of human energy, the phenomena of the natural world and the<br />
rules of modulation of Yin-Yang, of the 4 Seasons and of the 5 Movements are intimately in accord.<br />
The resistance and weakness of the pulse can reveal the state of emptiness and fullness of blood and<br />
energy, the excessive state of perverse energy and insufficient state of the essential (vital) energy.<br />
The “great rules” of needling consist of totally assimilating the pathologic process and comprehending<br />
the 3 types of disease for which:<br />
_ needling is indicated<br />
_ needling is temporarily contra-indicated<br />
_ needling is definitely contra-indictated.<br />
Zhang Jing Yue clarifies: 99.<br />
“1 - Man responds to Heaven and Earth, to the sun and moon and to the movements of ascent/descent of<br />
Yin and Yang. When the movements of response are exact and harmonious, they are favorable, and when they are<br />
incorrect, they are contrary.<br />
2 - “The pulse can be excessive or insufficient” wishes to say that the pulse appears without force or<br />
with force and allows determining the emptiness or fullness of blood and energy.<br />
3 - “The great rules” of needling respect the following 3 principles:<br />
_ needling is possible<br />
_ needling is not yet possible<br />
_ needling is no longer possible.<br />
a - “Needling is possible” implies the presence of perverse energy at the level of the channels which one<br />
must disperse, as stated in Chapter 17 of this classic (“Measurement of the Vessels”) (1).<br />
b - “Needling is not yet possible” means to say that in some circumstances, it must be different, as is<br />
recommended in Chapters 9 (“Beginning and Ending”), 26 (“Various Diseases”) and 67 (“Practice of<br />
Acupuncture”) of this classic:<br />
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“_ Do not needle individuals after sexual relations<br />
_ Do not needle individuals after fatigue<br />
_ Do not needle individuals after a meal<br />
_ Do not needle individuals when they are hungry<br />
_ Do not needle individuals after anger<br />
_ Do not needle individuals when they are afraid.”<br />
c - “Needling is not possible” indicates that in cases of significant weakness of blood and energy, it is<br />
advised against, as is indicated in Chapter 8 of this classic (“Origin of the Mental”) (2).”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“How can one determine the contra-indications of needling?”<br />
Ba Gao:<br />
“It is stated in “Military Art”:<br />
_ Do not go to meet an army starting to deploy its forces. 100.<br />
_ Do not hurry to join a battle judged serious.<br />
Similarly, it is stated in “Acupuntural Art”:<br />
_ Do not needle individuals with heat in fullness.<br />
_ Do not needle individuals dripping with sweat.<br />
_ Do not nnedle individuals whose pulse is in upheaval.<br />
_ Do not needle individuals whose pulse and disease are<br />
discordant.”<br />
Huangdi:<br />
“And the indications of needling?”<br />
Ba Gao:<br />
“The superior worker (good physician) needles when the disease is not yet<br />
declared; he needles when the clinical signs are not yet in fullness; he needles<br />
when the perverse energy is starting to decline.<br />
1. See Volume I of the Lingshu, N.V.N. Edition.<br />
2. Acupuncture is advised against, but moxabustion is absolutely indicated.<br />
The inferior worker (poor physician) needles at the time of attack of<br />
perverse energy (disease in phase of state); he needles at the instant when the<br />
perverse energy is in fullness at the exterior (of the patient’s body), neglecting<br />
the emptiness in the interior; he needles when the signs and pulse are in a<br />
discordant state.<br />
This is why, it is said:<br />
“When the perverse energy is in maximal fullness, we must not disperse it<br />
for fear that the essential energy not be injured. We must only needle at the phase<br />
of decline of the perverse energy. To practice in this manner is to obtain good<br />
results.”<br />
It is also said:<br />
“The good worker only thinks about detection and treatment. He treats the<br />
disease before it declares itself. He does not wait for the disease to carry out<br />
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detection and treatment.”<br />
Such is the meaning of the assertion above.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi describes:<br />
“1 - This paragraph completes the previous one and speaks about the contra-indications of needling and<br />
about the 2 categories of physicians, good and poor, to emphasize the error, despite contra-indications, of<br />
continuing to needle. 101.<br />
_ “The energy rises up in dense scrolls” implies the fire power of the enemy.<br />
_ “The serious battle” means the advantageous situation of the enemy.<br />
As a result, one must not go to meet the enemy in full fire power to deliver battle. In other words, it is<br />
necessary to wait for the moment of fatigue of the enemy to defeat him.<br />
_ “Heat in fullness” implies an intense fever.<br />
_ “Dripping sweat” denotes hyperhydrosis.<br />
_ “The pulse in upheaval” implies the disordered aspect of the pulse. According to Yang Shang Tian, “In<br />
the presence of the disordered pulse, one cannot determine the site of the disease.”<br />
All the aforementioned manifestations originate from the peverse energy in a state of fullness and the<br />
disease in a state of discordance with the pulse. This is why needling is not indicated.<br />
• The superior worker (good physician) treats the disease before it becomes manifest.<br />
The inferior worker (poor physician) treats the disease once declared without signs of fullness.<br />
The poor worker (bad physician) treats the disease starting to becoming weaker, although it is still in<br />
fullness.<br />
• Needling is advised against in the following conditions:<br />
_ the perverse energy in full rapid expansion<br />
_ the disease in full phase of fullness<br />
_ the discordance of pulse and signs.<br />
In this way, physicians who apply acupuncture despite the contra-indications are very lame physicians.<br />
2 - This Chapter 55 of the Lingshu and Chapter 35 of the Suwen (“Discourse on “Fever-Chills” Disease”)<br />
speak on the excessive fullness of the perverse energy, origin of very intense fever. It is advised not to hurry to<br />
needle due to the discordance between pulse and signs.<br />
It is the same for phytotherapy. Medicines must be prescribed and used before the attack of cold and heat<br />
because medicines used at the time of fullness of the perverse energy consolidate the cold if it concerns<br />
medicines aimed at refrigerating and consolidate the heat if it concerns medicines aimed at calorificating, hence<br />
the worsening of the disease. Clinicians must not ignore these ideas.”<br />
II - N.V.N.: 102.<br />
In relation to “treating before the disease declares itself...”, the conclusion mentioned in Chapter 2 of the<br />
Suwen (“Harmonization of the Mental Energy by the Four Seasons”) is as follows:<br />
“To conform to the principle of Yin-Yang is life; to break it is death; to follow it is to assure peace; to<br />
transgress it is to arouse problems. To not obey it in opposing it is to provoke a separation between the<br />
individual and exterior phenomena. For this reason, sages treat before the disease declares itself and assure<br />
peace before problems manifest themselves.<br />
Therefore, to wait for the disease in order to apply medicines or to wait for problems in order to impose<br />
peace is like waiting for thirst in order to dig a well or like waiting for war in order to forge arms. Is it not<br />
already too late?”<br />
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One questioned Grand Master Zhang Zhong Jing (150-219 A.D.), author of two famous works, “Shang Han<br />
Lun (Evolutive Diseases of Cold)” (3) and “Jin Kui (Box of Gold)”:<br />
“What do you mean by “good physicians treat before the disease declares itself?”<br />
Here is the reply of the Master:<br />
“Take, for example, an ailment of the liver. This illness will spread to the spleen (Liver-<br />
Wood destroys Spleen-Earth). One must immediately tonify the spleen for it has sufficient force to resist<br />
destruction due to the liver. As a result, the energy of the liver is required to follow its normal evolution toward<br />
the heart (Liver-Wood creates Heart-Fire).<br />
To act in this manner is to look to render normal that which is abnormal, is to subdue a rebellion to<br />
assure peace. If one waits until the five organs are disturbed, how could one achieve curing them?”<br />
3. Under the title “Evolutive Diseases of the 3 Yin and 3 Yang” (N.V.N. Edition).<br />
CHAPTER LVI<br />
The Five Flavors<br />
(Wu Wei)<br />
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103.
Chapter 56 of the Lingshu speaks on the elective affinities which unite the “Five Flavors<br />
(Wu Wei)” with the Five Organs (Wu Zang). In this way, during the metabolism of Shui-Gu (Water-<br />
Cereals: foods) at the level of the stomach:<br />
_ the sour flavor reaches the liver<br />
_ the bitter flavor, the heart<br />
_ the sweet flavor, the spleen<br />
_ the spicy flavor, the lung<br />
_ the salty flavor, the kidney.<br />
This chapter also addresses:<br />
_ the 5 types of cereals (grains)<br />
_ the 5 types of vegetables<br />
_ the 5 types of fruits<br />
_ the 5 types of meats... .<br />
Based on the 5 Movements, these food products play a primary pathophysiologic role in the<br />
life of the living being.<br />
Ma Shi emphasizes: “The key object of Chapter 56 of the Lingshu is to show the<br />
correspondances of the “5 Flavors” and “5 Organs”, hence the title, “The 5 Flavors (Wu Wei)”.”<br />
This chapter consists of 5 paragraphs.<br />
PARAGRAPH 1 104.<br />
Huangdi questions Ba Gao:<br />
“I would like to hear you on the problems of the cereal energies endowed<br />
with “5 flavors” saturating the 5 organs. How do you distinguish them?”<br />
Ba Gao replies:<br />
“The stomach is the “sea” of the 5 organs and 6 bowels, site of reception of<br />
Shui Gu (Water-Cereals).<br />
The 5 organs and 6 bowels receive all cereal energy elaborated at the level of<br />
the stomach.<br />
The “5 flavors” all flow out toward their site of distribution. Therefore,<br />
_ the sour flavor infiltrates first into the liver<br />
_ the biiter flavor, first into the heart<br />
_ the sweet flavor, first into the spleen<br />
_ the spicy flavor, first into the lung<br />
_ the salty flavor, first into the kidney.<br />
The cereal energy and food liquid being formed, Ying (nutritive energy) and<br />
Wei (defensive energy) begin to circulate.<br />
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After food metabolism, wastes are evacuated toward the bottom following a<br />
very specific order.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“According to Ren Gu Yin, this chapter speaks on the 5 organs/6 bowels, the Xin-Ye (organic liquid), Ying<br />
(nutritive energy) and Wei (defensive energy) all originating from the energy of the stomach, that is to say,<br />
originating from Shui Gu (Water-Cereals: foods).<br />
Once in the stomach, the flavors are divided into 5 types with characteristic affinities with an organ;<br />
metabolized liquid becomes distributed according to its appropriate routes, and during the circulation of the<br />
cereal energy and food liquid, Ying (nutritive energy) and Wei (defensive energy) communicate.<br />
As for the wastes, they are expelled toward the intestines where they undergo a new purification. The<br />
liquid thus obtained is brought, under the action of the Xiajiao (Lower Jiao), toward the kidney and bladder... .”<br />
II - N.V.N.:<br />
The role of the Sanjiao (SJ) in food metabolism, the formation of blood and energy, the production of<br />
organic liquid and the maintenance of mental equilibrium (Shen) has been, many a time, developed in different<br />
chapters of the Suwen and Lingshu (1).<br />
1. See N.V.N. Editions.<br />
Recall that: 105....<br />
1 - The Shangjiao (Upper Jiao-UJ) governs the cardiopulmonary system and controls the diurnal,<br />
circadian circulation of Ying energy which, under the action of Tong Qi (a priori energy or ancestral energy) (2),<br />
is forced to circulate only within the Jingluo (principal and secondary channels).<br />
2 - The Zhongjiao (Middle Jiao-MJ)) governs the digestive system (Spleen-Stomach) and controls the<br />
production of cereal energy which, under the action of the Foot Taiyin (Sp), is brought to the lung (Shu Taiyin) to<br />
form the energy called Ying (Rong, nutritive energy). This energy then is composed of:<br />
_ terrestrial energy (cereals: diet)<br />
_ celestial energy (air: respiration). 106.<br />
The Zhongjiao (MJ) emits numerous vessels traveling along the digestive tract. At the level of the<br />
intestines, they purify the wastes coming from the stomach before expelling them via the anal route on the one<br />
hand, and on the other hand, they decant the food liquid obtained during purification before conducting it to the<br />
kidney and liver.<br />
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Figure 1:<br />
The 5 flavors and their distribution at the level of the 5 organs.<br />
2. Also called “active” energy or “thoracic” energy. 3 - The<br />
Xiajiao (Lower Jiao-LJ) governs the hepato-renal system. It also emits numerous vessels traveling along the<br />
“organs-bowels” systems. These vessels follow the routes of the<br />
5 Movements:<br />
Kidney--> Liver--> Heart--> Spleen--> Lung--> Kidney<br />
As a result, all activities of the 5 organs and 6 bowels are dependent. The kidney is therefore the “source<br />
organ of the organs” (3).<br />
At the level of the liver, the Xiajiao (LJ) controls the production of Wei (defensive) energy. It is therefore<br />
formed from food liquid which, after numerous phases of decantation, spontaneously passes into the gaseous<br />
state equipped with a defensive power against all intrusions.<br />
Wei energy also possesses the power to give heat back to the entire organism. It circulates outside the<br />
channels following the cycle called “Day/Night”.<br />
At the level of the bladder, under the action of the Xiajiao (LJ), the purified water passes to the<br />
gallbladder and the impure water is rejected to the exterior via the urethral route in the form of urine. This is<br />
why the Suwen states: “The bladder is like a frontier post where food liquid gathers. It is the last relay of<br />
energetic transformation.”<br />
At the level of the gallbladder, the Xiajiao (LJ) controls the formation of bile, a viscous substance<br />
composed of impure liquid of green color coming from the liver (after purification) and pure liquid coming from<br />
the bladder.<br />
This bile, under the action of the Xiajiao (LJ), pours out into the doudenum by the route of the bile duct<br />
to aerate and moisten the intestinal air on the one hand, and on the other hand, to activate the peristaltic<br />
movements of the intestines.<br />
In conclusion,<br />
_ at the exterior, the Sanjiao (SJ) possesses its own channel controlling the external barrier which is the<br />
skin,<br />
_ and in the interior, it is equipped with numerous vessels controlling not only all organic activities, but<br />
also the formation of Qi (energy) (4), Jing (quintessence), Shen (mental), Xue (blood) and Xin-Ye (organic liquid).<br />
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This is why our old masters stated: “Without Sanjiao (SJ), no energetic systems, therefore no life. To delve deeply<br />
into the Sanjiao is to be able to treat diseases; if not, the practice of medicine is found at a dead end.” (Figure 2).<br />
3. The kidney does not have a sign of fullness.<br />
4. In medicine, the word Qi designates Ying energy and Wei energy. As a result, the word “breaths”<br />
still used by some acupuncturists must be permanently erased from the medical vocabulary of M.T.C.<br />
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107.
PARAGRAPH 2<br />
Figure 2:<br />
Activities of the Sanjiao (SJ).<br />
Huangdi:<br />
“How do the Ying (nutritive energy) and Wei (defensive energy)<br />
circulate?”<br />
Ba Gao: 108.<br />
“Once in the stomach, the cereals release their Jing (quintessence), first at<br />
the level of the Zhongjiao (Middle Jiao: MJ), then secondly at the level of the other<br />
2 Jiao: Shangjiao (Upper Jiao: UJ) and Xiajiao (Lower Jiao: LJ) to saturate the 5<br />
organs.<br />
This quintessence (Jing) circulates following 2 paths:<br />
_ theYing path, that is to say, within the channels<br />
_ and the Wei path, that is to say, outside the channels.<br />
As for Dai Qi (Great Energy: also called Tong Qi = innate or active energy), it<br />
accumulates within the thorax without recurring at the place bearing the name<br />
Qihai (Sea of Energy) (5). This great energy leaves from the lung, runs along the<br />
laryngo-pharyngeal system and controls the respiratory movements:<br />
_ expiratory movements causing the exit of the energy<br />
_ and inspiratory movements causing the entry of the energy.<br />
Jing Qi (pure energy, quintessence) of Heaven and Earth obeying the<br />
customary rules (of the natural world), has for exit (at the end of expiration) the<br />
number 3 and for entry (at the end of inspiration) the number 1. This is why the<br />
absence of entry of cereal energy (into the stomach) in a half day causes<br />
weakening of the energy (of the body), and in 1 day, an insufficiency of the<br />
energy (of the body).”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks:<br />
_ on the transformation of the cereals into Dietary Jing (flavor/sapor) (6), Ying (nutritive energy) and<br />
Wei (defensive energy) which maintain the Dai Qi (Great Energy or Tong Qi: a priori energy; active, innate<br />
energy),<br />
_ and on the amount of energy of exit (cereal energy during expiration) and energy of reentry (“air”<br />
energy during inspiration) which the organism needs. This need of cereals is periodic. The stomach receives the<br />
Shui Gu (Water-Cereals). Shui Gu is transformed into pure substance (Jing) by the Zhongjiao (Middle Jiao). This<br />
pure substance is conducted by the spleen to the lung which transforms it into Ying Qi (nutritive energy) to<br />
maintain the 5 organs/6 bowels.<br />
• Numerous phases of decantation of dietary liquid take place at the level of the Xiajiao (Lower Jiao:<br />
pylorus and duodenum) and intestines. The pure liquid is directed by the Xiajiao (LJ) toward the kidney and<br />
liver where it is transformed into into Wei Qi whose main action is to<br />
5. See Chapter 33(“Study of the 4 Seas”) of this classic, Volume II, N.V.N. Edition. Here it concerns Tanzhong (CV 17)<br />
bearing the name Shang Qihai (upper Qi Hai).<br />
6. Sapor/Flavor elaborated at the level of the stomach.<br />
defend the organism.<br />
As for the Dai Qi (Great Energy: a priori energy), it gathers at the Shangjiao (UJ), at the place called<br />
Qihai (“Sea of Energy”), also called Shang Qi Hai (“Upper Sea of Energy”), that is to say, at the point Tanzhong<br />
(CV 17). This energy, conducted by the lung toward the laryngo-pharyngeal and olfactory systems, is intended to<br />
control the respiratory movments: _ expiration exteriorizes the food/dietary energy<br />
(terrestrial) 109.<br />
_ inspiration interiorizes the celestial energy (air).<br />
• After calculation, at expiration, the cereal energy becomes exteriorized 3 times more than the celestiial<br />
energy (air) during inspiration. As a result, in one half day, without absorption of nutrients, the<br />
alimentary/dietary Jing grows weak, and in one day without cereals, the alimentary/dietary Jing is found in a<br />
state of insufficiency. This is why Zui Tai states: “Without eating 2 times per day, man has hunger”. Such is the<br />
meaning of this assertion.”<br />
II - N.V.N.:<br />
Anaysis of the number 3 of exit (at the end of expiration) and the number 1 of entry<br />
(at the end of inspiration) varies slightly according to the commentators.<br />
In this way, after Ma Shi and Zhang Jing Yue:<br />
“During expiration, the cereal energy exteriorizes in 3 parts, and during inspiration, the celestial<br />
energy (air) interiorizes in 1 part”.<br />
And according to Zhang Shi:<br />
“Man is maintained by the 5 energies of Heaven and by the 5 Sapors of Earth.<br />
Penetration of the 5 Sapors into the stomach is designated by the number 1, number of entry of the<br />
cereals. As for the number 3, it designates the 3 phases of digestive transformation:<br />
_ into wastes which are expelled to the exterior<br />
_ into liquid substance based on the formation of Ying and Wei energies<br />
_ into energetic substances which maintain the Tong Qi (a priori energy) which has the ability to control<br />
the circulatory movements.”<br />
The explantion of Zhang Shi appears to us to be the clearest.<br />
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PARAGRAPH 3<br />
Huangdi:<br />
“Would you explain the “5 Flavors” of the cereal to me?”<br />
Ba Gao:<br />
“Allow me to explain their details to you:<br />
1. The 5 Grains are:<br />
_ ordinary rice, of sweet flavor<br />
_ sesame, of sour flavor 110.<br />
_ black bean, of salty flavor<br />
_ wheat, of bitter flavor<br />
_ sticky rice, of spicy flavor<br />
2. The 5 Fruits are:<br />
_ jujube, of sweet flavor<br />
_ plum, of sour flavor<br />
_ chestnut, of salty flavor<br />
_ apricot, of bitter flavor<br />
_ peach, of spicy flavor<br />
3. The 5 Animals are:<br />
_ beef, of sweet flavor<br />
_ dog, of sour flavor<br />
_ pig, of salty flavor<br />
_ lamb, of bitter flavor<br />
_ chicken, of spicy flavor<br />
4. The 5 Vegetables are<br />
_ baselle, (7) of sweet flavor<br />
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_ chive leaf, of sour flavor<br />
_ green bean, of salty flavor<br />
_ Chinese chive (shallot), of bitter flavor<br />
_ onion, of spicy flavor<br />
• Among the 5 Colors,<br />
_ when the color is yellow, sweet flavor is recommended<br />
_ when the color is green, sour flavor is recommended<br />
_ when the color is black, salty flavor is recommended<br />
_ when the color is red, bitter flavor is recommended<br />
_ when the color is white, spicy flavor is recommended<br />
7. Climbing plant (“salsolacee” in French) used as a vegetable in tropical regions, particularly in China and<br />
Vietnam; Translator’s note: also called “Malabar spinach” whose mucilaginous leaves are very<br />
fleshy.<br />
• The association of the 5 Colors and 5 Flavors/Sapors has the name<br />
“5 Adaptations”. In this manner,<br />
1- In the disease of the spleen, it is advised to eat:<br />
_ ordinary rice<br />
_ beef<br />
_ jujube<br />
_ baselle 111.<br />
which are all of sweet flavor.<br />
2 - In disease of the heart, it is advised to eat:<br />
_ wheat<br />
_ lamb<br />
_ apricot<br />
_ Chinese chive (shallot)<br />
which are all of bitter flavor.<br />
3 - In disease of the kidney, it is advised to eat:<br />
_ soy bean sprouts (soy)<br />
_ pork<br />
_ chestnut<br />
_ bean leaves<br />
which are all of salty flavor.<br />
4 - In disease of the liver, it is advised to eat:<br />
_ sesame<br />
_ dog<br />
_ plum<br />
_ chive leaf<br />
which are all of sour flavor.<br />
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5 - In disease of the lung, it is advised to eat:<br />
_ sticky rice<br />
_ chicken<br />
_ peach<br />
_ onion<br />
which are all of spicy flavor.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“According to Yu Ba Ying:<br />
The 5 grains serve to maintain<br />
The 5 fruits serve to aid<br />
The 5 animals serve to tonify<br />
The 5 vegetables serve to consolidate.<br />
The energy and sapor therefore are utilized as nutritive substances intended to support and sustain the<br />
Jing and conserve Qi. As a result, the 5 flavors/sapors associated with the<br />
5 colors each have their site of appropriate adaptation.<br />
In the interior, the 5 organs associate with the 5 Movements, and at the exterior, they respond to the 5<br />
colors. When the 5 sapors/flavors are released at the level of the stomach, each of them direcly reaches its site of<br />
affinity, that is to say, the corresponding organ. During this time, the dietary liquid circulates following its own<br />
appropriate paths.<br />
The 5 sapors/flavors and dietary liquid maintain the 5 organs. This is why, in the event of disturbances<br />
of the organs, it is advised to prescribe flavors (foods) which are suitable to them.”<br />
II - N.V.N.:<br />
1 - Previous translations of this paragraph into Western language, particularly about dietary products,<br />
are not in agreement with the spirit of the text because,<br />
_ Ken Mei deignates ordinary rice<br />
_ Huang Shu, sticky rice<br />
_ Hua, bean leaves<br />
_ Jia, chive leaf.<br />
2 - Zhang Jing Yue furnishes other clarifications:<br />
“This paragraph speaks on the adaptations of the 5 Sapors/Flavors to the 5 organs.<br />
_ The spleen responds to Earth; the sweet flavor directly reaches the spleen. As a result, in diseases of<br />
the spleen, it is advised to use the sweet flavor.<br />
_ The heart responds to Fire; the bitter flavor directly reaches the heart. As a result, in diseases of the<br />
heart, it is advised to use the bitter flavor.<br />
_ The kidney responds to Water; the salty flavor directly reaches the kidney. As a result, in diseases of<br />
the kidney, it is advise to use the salty flavor.<br />
_ The liver responds to Wood; the sour flavor directly reaches the liver. As a result, in diseases of the<br />
liver, it is advised to use the sour flavor.<br />
_ The lung responds to Metal; the spicy flavor directly reaches the lung. As a result, in diseases of the<br />
lung, it is advised to use the spicy flavor.<br />
This paragraph has the same meaning as that of the “5 Renions” cited in Chapter 10 (“Production and<br />
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Transformation of the 5 Organs”) and the “5 Penetrations” cited in Chapter 23 (“Discourse on the Five<br />
Energies”) of the Suwen (8) because the 5 flavors/sapors are used to treat diseases of the corresponding organs.<br />
PARAGRAPH 4 113.<br />
“The “5 prohibitions” are:<br />
_ spicy flavor is prohibited in diseases of the liver<br />
_ salty flavor is prohibited in diseases of the heart<br />
_ sour flavor is prohibited in diseases of the spleen<br />
_ sweet flavor is prohibited in diseases of the kidney<br />
_ bitter flavor is prohibited in diseases of the lung.”<br />
8. See Suwen, Volume II, N.V.N. Edition.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“According to Yu Shi, the 5 Energies (9) and 5 Flavors each have an appropriate action of stimulation and<br />
inhibition, of tonification and dispersion. This is why, in diseases of the<br />
5 organs, it is expressly prohibited to use flavors of inhibitory or dispersing action.”<br />
II - N.V.N.:<br />
We present below a diagram of the flavors/sapors of inhibitory and stimulating action.<br />
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Figure 3:<br />
Inhibitory and stimulating action of the 5 flavors/sapors.<br />
9. Here, the “5 Energies” designate:<br />
_ energy of the heart _ energy of the spleen<br />
_ energy of the lung _ energy of the kidney<br />
_ energy of the liver<br />
The notion of the “5 Prohibitions” is also found in Chapter 23 of the Suwen (“Discourse on the Five<br />
Energies”). 114. Therefore,<br />
following the laws of the 5 Movements:<br />
_ spicy belonging to Metal can inhibit Liver-Wood. In diseases of the liver, spicy foods are therefore<br />
prohibited.<br />
_ salty responding to Water can inhibit Heart-Fire. In diseases of the heart, salty foods are therefore<br />
prohibited.<br />
_ sour corresponding to Wood can inhibit Spleen-Earth. In diseases of the spleen, sour foods are<br />
therefore prohibited.<br />
_ sweet responding to Earth can inhibit Kidney-Water. In diseases of the kidney, sweet foods are<br />
therefore prohibited.<br />
_ bitter corresponding to Fire can inhibit Lung-Metal. In diseases of the lung, bitter foods are therefore<br />
prohibited.<br />
PARAGRAPH 5<br />
“_ The liver responds to the color green. It is advised to eat:<br />
• ordinary rice<br />
• beef<br />
• jujube<br />
• baselle<br />
which are all of sweet flavor.<br />
_ The heart responds to the color red. It is advised to eat:<br />
• sesame<br />
• dog<br />
• plum<br />
• chive leaf<br />
which are all of sour flavor.<br />
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_ The spleen responds to the color yellow. It is advised to eat:<br />
• soy<br />
• pork<br />
• chestnut<br />
• bean leaves<br />
which are all of salty flavor.<br />
_ The lung responds to the color white. It is advised to eat:<br />
• wheat<br />
• lamb<br />
• apricot 115.<br />
• Chinese chive (shallot)<br />
which are all of bitter flavor.<br />
_ The kidney responds to the color black. It is advised to eat:<br />
• sticky rice<br />
• chicken<br />
• peach<br />
• onion<br />
which are all of spicy flavor.”<br />
EXPLANATION AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the flavors indicated in the case of “suffering” of the 5 organs.<br />
1 - In Chapter 22 of the Suwen (“Energy of the Organs and the Laws of the 4 Seasons”)<br />
we read:<br />
_ The liver suffers from excess (too tense, contracted). One must hasten to relax it by a diet of sweet<br />
flavor.<br />
_ The heart suffers from a slowing down. It is relaxed. One must hasten to tighten it by a diet of sour<br />
flavor.<br />
_ The spleen suffers from humidity. One must hasten to dry it by a diet of salty flavor.<br />
_ The lung suffers from the ascent of the energy (--> blockage). One must hasten to release it and<br />
rebalance it by a diet of bitter flavor.<br />
_ The kidney suffers from dryness. One must hasten to moisten it by a diet of spicy flavor.<br />
• In the end, it is said: “The liver responds to the color green. It is advised to eat foods of sweet flavor:<br />
ordinary rice, beef, jujube, baselle...”.<br />
It is also said: “The spleen detests humidity. One must hasten to eat foods of bitter flavor, in order to dry<br />
it...”.<br />
Then it is also said: “The spleen responds to the color yellow. One must eat foods of salty flavor...”.<br />
What does that mean?<br />
2 - Qie Xuan Shi clarifies:<br />
In analyzing the recommended foods, one notices that they serve to aerate the system of the 5 organs.<br />
The kidney is the “door” of the stomach and the stomach is connected to the spleen. This is why one<br />
serves the salty flavor of supple and fine nature in order to “open the door”. Once the door opens, the energy of<br />
the stomach frees itself which permits activation of food metabolism. This is why, in relation to the spleen, the<br />
indicated foods differ in relation to those of the other organs.”<br />
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116.
II - N.V.N.:<br />
In conclusion,<br />
Chinese dietetics, simple and clear, is based on the formation of Dietary Jing (cereal quintessence)<br />
bearing the name “flavor/sapor”, and this Dietary Jing is under the action of the Sanjiao (SJ) and the 5<br />
Movements.<br />
5 Sapors<br />
Sour<br />
Bitter<br />
Sweet<br />
Spicy<br />
Salty<br />
We present below a table of penetration of the 5 Flavors/Sapors.<br />
5 Grains<br />
sesame<br />
wheat<br />
common rice<br />
sticky rice<br />
black bean<br />
5 Fruits<br />
plum<br />
apricot<br />
jujube<br />
peach<br />
chestnut<br />
5 Animals<br />
dog<br />
lamb<br />
beef<br />
chicken<br />
pork<br />
5 Vegetables<br />
shallot<br />
Chinese<br />
chive<br />
baselle<br />
onion<br />
soy<br />
Site of<br />
Penetration<br />
liver<br />
heart<br />
spleen<br />
lung<br />
kidney<br />
Indications<br />
green color,<br />
diseases of<br />
the liver and<br />
heart<br />
red color,<br />
diseases of<br />
and heart<br />
and lung<br />
yellow color,<br />
diseases of<br />
the spleen<br />
and liver<br />
white color,<br />
diseases of<br />
the lung<br />
and kidney<br />
black color,<br />
diseases of<br />
the kidney<br />
and spleen<br />
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Contra-<br />
Indications<br />
diseases of<br />
the spleen<br />
diseases of<br />
the lung<br />
diseases of<br />
the kidney<br />
diseases of<br />
the liver<br />
diseases of<br />
the heart
CHAPTER LVII<br />
Hydropsy<br />
(Shui Zhang)<br />
Chapter 57 of the Lingshu speaks on the etiology, symptomatology and different methods of<br />
diagnosing such illnesses as:<br />
_ Shui Zhang (hydropsy)<br />
_ Fu Zhang (anasarca)<br />
_ Gu Zhang (tympanism)<br />
_ Zhang Tan (polyps)<br />
_ Shu Jia (fibroma)...<br />
among which Shui Zhang (hydropsy) is taken as the title of this chapter.<br />
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117.
This chapter consists of 6 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi questions Qi Bo:<br />
“How can one differentiate<br />
_ Shui Zhang (hydropsy)<br />
_ Fu Zhang (anasarca)<br />
_ Gu Zhang (tympanism)<br />
_ Zhang Tan (polyps) 118.<br />
_ Shi Jia (fibroma)<br />
_ and Shi Shui (hydronephrosis)?”<br />
Qi Bo replies:<br />
“At the starting phase of the disease of Shui Zhang (hydropsy) the clinical<br />
signs are:<br />
_ slightly swollen lower eyelid as when waking up<br />
_ pulse of the neck (carotid) agitated<br />
_ sometimes, cough<br />
_ cold at the inner thigh<br />
_ edematous feet and legs.<br />
Progressive swelling of the abdomen indicates the formation of Shui Zhang<br />
(hydropsy). This is why the stomach molds the upthrusting movement of the hand,<br />
without retaining the impression of the pressure as if it contained a water pocket.<br />
Such are the signs of manifestation of Shui Zhang (hydropsy).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph speaks on the liquid overflowing of the Foot Taiyang (Bl) toward the skin to trigger the<br />
syndrome Shui Zhang. In other words, this overflowing of water is due to the insufficiency of the energy of the<br />
Taiyang (Bl) not being able to retain the liquid component.<br />
The Foot Taiyang (Bl) starts at the internal canthus of the eye, reaches the forehead, arrives at the cranial<br />
vault and passes to the nucha where it carries out movements of descent... .<br />
“Lower eyelids slightly swollen” denotes that the liquid substance follows the route of the channels<br />
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overflowing the upper part.<br />
“Agitated pulse of the neck (carotid pulse)” results in a perturbation due to the reascent of water at the<br />
level of the vessel (artery).<br />
“Cough” is due to an attack of the lung by the “water” energy.<br />
“Cold at the inner thigh and legs” is the consequence of an insufficiency of the energy of the Taiyang (Bl)<br />
which provokes an accumulation of Water-Cold toward the bottom.<br />
“Abdominal swelling” indicates the overflowing of water toward the top provoking respiratory problems.<br />
“The skin does not retain the impression of the fingers” because the water rises up and follows the<br />
movement of the fingers.<br />
Such are the manifestations of the syndrome Shui Zhang (hydropsy).”<br />
II - Ma Shi states:<br />
“Shui Zhang originates from the insufficiency of the “Humidity” energy of Spleen-Earth not being able to<br />
inhibit water. Cold-Water accumulates within the stomach and intestines.<br />
This is why the Renying (carotid) pulse is agitated, and during cough the agitation is in the interior<br />
(abdomen) which causes Cold-Water toward the bottom, hence sensation of cold at the inner thigh and edema of<br />
the legs and feet.<br />
The absence of the impression of the hand after pressing is the sign revealing the presence of water<br />
within the belly (ascites).”<br />
III - N.V.N.:<br />
According to Chapter 7 of the Suwen (“Special Study on Yin and Yang”): “The union of the<br />
3 Yin is called Water”.<br />
Wang Bing (762 A.D.) furnishes the following clarifications: “Here, 3 Yin designates<br />
2 channels, Yin of the spleen and lung which are attacked by Cold. When Cold accumulates within these channels,<br />
it transforms into Water.”<br />
In Chapter 36 of the Lingshu (“Distinction of the 5 Types of Liquid Retention”), we read, recalling the<br />
subject of the metabolism of organic liquid and hydropsy:<br />
“... Xin Ye (organic liquid) coming from the Wu Gu (5 cereals) can be transformed into fatty substance<br />
(Gao) which, from the exterior, permeates the bony cavitites and maintains the marrow and brain, then it flows<br />
out toward the bottom into the internal part of the thigh.<br />
The disequilibrium of Yin and Yang provokes the overflowing of Ye (viscous liquid) which flows out<br />
toward the Yin orifices; Ye and marrow becomes reduced and accumulate at the bottom.<br />
If the accumulation (at the bottom) is too abundant, it produces phenomena of emptiness (at the level of<br />
the marrow) indicated by lumbo-dorsalgia and ostealgia of the lower limbs.<br />
During this time,<br />
_ the energetic routes of Yin and Yang are obstructed and the 4 “Seas” are blocked<br />
_ the Sanjiao (SJ) no longer insures the function of “release” (deobstruction)<br />
_ the Xin-Ye are no longer metabolised<br />
_ the cereal liquid accumulates within the stomach and intestines and food wastes do not arrive at the<br />
large intestine<br />
_ the liquid retained within the Xiajiao (LJ) no longer saturates the bladder and provokes a syndrome<br />
known as “Retention of Xiajiao (LJ)” and its overflowing causes the syndrome of retention of water (hydropsy)...”.<br />
PARAGRAPH 2<br />
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119.
Huangdi:<br />
“How does Fu Zhang (anasarca) manifest?” 120.<br />
Qi Bo:<br />
“Fu Zhang (anasarca) is due to the fixation of “Cold” energy within the<br />
subcutaneous spaces. To the touch,<br />
_ it is soft and emits a buzzing sound in the interior<br />
_ the belly is bloated<br />
_ the entire body is swollen<br />
_ the thickened skin retains the impression of the fingers<br />
_ the color of the skin is not changed.<br />
Such are the manifestations of Fu Zhang (anasarca).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“Cold is the energy of water. It is an energy (immaterial substance) remaining within the cutaneous<br />
spaces causing the syndrome of swelling-emptiness.<br />
As a result of the immaterial nature of the energy, one perceives, during percussion, a buzzing sound<br />
without the quality of hardness. It is a matter of an energetic retention. This is why the belly is swollen and the<br />
entire body is edematous (anasarca).<br />
“The skin is thickened” because the perverse energy is found restrained there.<br />
In the previous paragraph, water (material substance) infiltrated into the skin which does not retain the<br />
impression of the fingers, while in this paragraph it concerns an energetic retention, the impresion of the<br />
fingers is retained and the color of the skin of the abdomen is not changed.<br />
Here the “cold” energy is fixed within the skin and Spleen-Earth is not damaged.”<br />
II - N.V.N.:<br />
This paragraph explains the presence of the sign of “pitting” in anasarca (of energetic origin); the<br />
previous one spoke on the absence of pitting in hydropsy (of liquid origin).<br />
The differential diagnosis of anasarca and hydropsy established by Zhang Jing Yue is the following:<br />
“a - The “cold” energy lodged in the skin prevents the Yang energy from circulating. The disease is<br />
located within the energetic part, hence production of a “buzzing sound” evoking the image of a drum roll.<br />
By its nature, energy is immaterial. Therefore, “it does not linger to the touch”.<br />
The energy travels up and down the entire body, hence “abdominal swelling and anasarca with thickened<br />
skin”. With pressure of the fingers, the energy spreads out toward the sides, hence “the impression of the<br />
fingers” (sign of pitting).<br />
b - Anasarca and hydropsy are not diagnosed in the same way. One must look for their origin (energetic<br />
or liquid) in order to study:<br />
_ the thickness of the skin 121.<br />
_ the presence or absence of the impression of the fingers<br />
_ the change or not of abdominal color.<br />
The detailed study of these illnesses is clarified in the Jin Qiu (Box of Gold) of Zhang Zhong Jing of the<br />
Han Dynasty of the East (150-219 A.D.)“.<br />
The explanation of Zhang Jing Yue (1563-1640 A.D.) confirms the importance of Chinese energetic<br />
medicine.<br />
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Chinese medicine must be considered not as an “alternative medicine” or a parallel medicine in reference<br />
to medicine called scientific, but as a medicine based totally on the ultramodern<br />
notion: “matter and energy” (two inseparable notions).<br />
PARAGRAPH 3<br />
Huangdi:<br />
“How does Gu Zhang (tympanism) manifest?”<br />
Qi Bo:<br />
“The body and belly are swollen as in Fu Zhang (anasarca). But the skin of<br />
the abdomen is greyish-yellow with the appearance of collateral circulation<br />
around the umbilicus.<br />
Such is the manifestation of Gu Zhang (tympanism).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Gu Zhang is due to a massive infiltration of “cold” energy within the empty spaces of the organism. This<br />
means to say that it is due to a retention/accumulation of cold.<br />
The abundance of retention/accumulation of “cold” energy in the “Water” organ (Kidney) causes a<br />
pronounced dimunition of the potential of “Fire” (Heart) and “Earth” (Spleen) energy.<br />
“The entire body is swollen” because the spleen governs the “flesh” (dermis) system.<br />
“Grayish yellow color with collateral circulation at the level of the abdomen” denotes the defeat of Spleen<br />
(Earth) with invasion of “Wood” (Liver) energy.”<br />
II - N.V.N.:<br />
1 - In the Dictionary of Oriental Medicine we read:<br />
“In the presence of Gu Zhang (tympanism), the skin of the abdomen is tense like that of the drum; the<br />
interior is empty and the impression of the fingers is absent to pressure.”<br />
2 - In Chapter 74 of the Suwen (“Great Study on the True Basic Notions”), Qi Bo states:<br />
“Boborygmi and tympanism belongs to the heat whose potential is in a state of pronounced dimunition.”<br />
3 - In Chapter 40 of the same classic (“Study on Abdomen-Center”), Huangdi questions<br />
Qi Bo:<br />
“There exists a type of abdominal swelling which permits the individual to have lunch but not dinner.<br />
Which is this disease?<br />
Qi Bo replies: This disease is called Gu Zhang (tympanism).”<br />
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122.
PARAGRAPH 4<br />
Huangdi:<br />
“How does Zhang Tan (polyp) manifest?”<br />
Qi Bo:<br />
“The “Cold” energy retained at the exterior of the intestines goes into battle<br />
against the Wei (defensive) energy. Following this confrontation, the Wei gathers<br />
and stagnates, hence the production of toxic energy and formation of Xi Rou<br />
(intestinal or mucous or fibrous uterine excresences or outgrowths, implanted by a<br />
pedicle: “polyp”) (1).<br />
At the start, Xi Rou is the size of an egg, then it progressively develops as if<br />
the woman was pregnant. In the long run, it is hard to palpation and displaces with<br />
pressure...; the rules are consistent.<br />
Such are the symptoms of Zhang Tan (polyps).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph speaks on the formation of Zhang Tan (polyp) due to the presence of “cold” energy<br />
localizing at the exterior of the intestines, at the level of the serous membranes/<br />
serosa (intestinal).<br />
Because, during the night, the Wei (defensive) energy passes to the serous membranes of the organs and<br />
bowels and accomplishes 25 turns in the areas of the Yin channels.<br />
When the perverse cold remains within the abdominal cavity, at the level of the serous membranes, it<br />
clashes with the Wei energy. Wei stops circulating and brings with it blood stasis.<br />
This accidental union causes the production of toxic energy which adheres to the intestinal serosa<br />
creating Xi Rou (excresence/outgrowth of flesh). In the chronic state, Zhang Tan detaches from the serosa of the<br />
bowel like a suspended fetus. Because it does have any relationship with the organs or bowels, it does not affect<br />
menstruation.”<br />
II - N.V.N.: 123.<br />
Zhang Jing Yue gives us the definition of Zhang Tan and Xi Rou:<br />
“The word Tan implies the sense of opening widely and deeply.<br />
The confrontation of perverse cold and Wei (defensive) energy within the abdominal cavity at the exterior<br />
of the intestinal serosa is indicated by an energetic mass which transforms rapidly into Xi Rou (fibrous or<br />
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mucous excresence: polyp) which develops progressively to the chronic state.<br />
The term Xi Rou also indicates a mass of flesh permeated by thick and stagnant blood.<br />
Here, the cold perverse is located at the exterior of the stomach and intestines and does not infiltrate<br />
into the uterus. As a result, it does not affect menstruation. It is not then a matter a blood disease. Zhang Tan<br />
simply originates from a fusion of toxic energy released during the confrontation of Wei (defensive) and cold<br />
perverse energies.”<br />
1. Fibrous or mucous polyp without disturbance of the cycle.<br />
PARAGRAPH 5<br />
Huangdi:<br />
“How does Shi Jia (fibrous mass, hard as stone: “fibroma”) manifest?”<br />
Qi Bo:<br />
“Shi Jia manifests within the uterus. “Cold” perverse energy remains at “the<br />
door” of the uterus (uterine neck), hence obstruction of the uterus preventing its<br />
energy from communicating with the exterior. Thick blood cannot be evacuated.<br />
The blood mass retained within the uterus progressively increases in volume like a<br />
pregnant woman, with disturbance of menstruation.<br />
This illness only takes place in women. One can use the method expulsion of<br />
blood to evacuate it.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi describes:<br />
“Shi Jia (fibrous mass, hard like stone: fibroma) forms in the interior of the uterus because of the<br />
fixation of “cold” energy at the door of the uterus (uterine neck), preventing the energy from communicating with<br />
the exterior.<br />
The viscous blood and uterine energy retained within the uterus transforms into a blood-energy mass<br />
which progressively develops like a fetus in a pregnant woman... .<br />
Because the formation of Shi Jia is intra-uterine, the rules are inconsistent.”<br />
II - N.V.N.:<br />
Zhang Jing Yue emphasizes:<br />
“When the “fetal door” (uterine neck) is obstructed by perverse cold, thick blood cannot be evacuated and<br />
becomes a stone-hard mass, hence the name Shi Jia. The rules then are variable.<br />
We can use medicines called “Conduction of Blood” to evacuate it toward the bottom.”<br />
PARAGRAPH 6<br />
Huangdi:<br />
“Can one needle in the event of Fu Zhang (anasarca) and Gu Zhang<br />
(tympanism)?”<br />
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124.
Qi Bo:<br />
“Utilize needles first to disperse the places where the Xuo Luo (blood<br />
capillaries) appear, then balance the Jingmai (principal channels).<br />
The key point is to evacuate the thick blood at the level of the<br />
Xue Luo.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Fu Zhang (anasarca) is caused by the presence of perverse cold at the external part of the body, while Gu<br />
Zhang (tympanism) is caused by perverse cold within the internal psrt of the body.<br />
This is why:<br />
_ first, disperse the Xuo Luo<br />
_ second, balance the Jingmai<br />
_ and last, make the Xue Luo bleed to evacuate the viscous blood.”<br />
II - N.V.N.:<br />
Blood stasis at the level of the Sun Luo (secondary vessels) are also studied in Chapter 39 of this classic<br />
(“Study on Stasis at the Level of the Blood Luo”) (2):<br />
“In fullness, the Xue Luo are hard, red in color and arranged by length and width, at the top or at the<br />
bottom, without fixed localization; sometimes they are as fine as needles, sometimes they are as large as<br />
chopsticks. It is necessary to disperse according to the rules and not make a mistake of “number” of the needling<br />
of the Luo.<br />
To do the opposite is to provoke the above-noted signs.”<br />
Blood stases at the level of the Jingluo (principal and secondary channels), in particular at the level of<br />
the Sun Luo (energetic capillaries), very common in clinic, are the precursor signs of numerous illnesses. Ma Shi<br />
emphasizes the method of dispersion of the Luo, according to the technique known as “in opposition”:<br />
125.<br />
“This paragraph explains the method of examination of blood stases at the level of the Jingluo (principal<br />
and secondary channels) whose ideal therapeutic technique is dispersion which consists of inclining the needle<br />
to perform movements called “in opposition”. This technique is in agreement with the “numbered” technique<br />
cited in the text. In contrast, the opposite technique can cause unfavorable signs like fainting, spurting out of<br />
the blood,<br />
swelling...“.<br />
• We present below a summary table of etiology, symptomatology and diagnosis of the<br />
5 diseases (hydropsy, anasarca, tympanism, polyp and fibroma) cited in the text of this chapter.<br />
Note, however, that in this Chapter 57 of the Lingshu, Huangdi also questioned Qi Bo about the formation<br />
of Shi Shui (hydronephrosis) (3). His reply is found in Chapter 7 of the Suwen (“Special Study on Yin and Yang”)<br />
and in Chapter 4 of the Lingshu (“Pathologic Forms of Attack of the Organs and Bowels by Perverse Energy”).<br />
a - In Chapter 7 of the Suwen, we read:<br />
“The concentration of perverse energy simultaneously in Yin and in Yang provokes Shi Shui (Stone-Water:<br />
hydronephrosis).”<br />
The explanation of Zhang Shi is the following:<br />
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“In relation to the human body, exterior is Yang, interior is Yin, stomach is Yang, kidneys are Yin.<br />
We read in the Neijing that the kidneys are the “doors” of the stomach because the stomach<br />
2. Cf. Lingshu, Volume II, p. 257, N.V.N. Edition, English translation by ESG.<br />
3. Literally, “Shi” = stone; “Shui” = water. It encompasses the group of diseases of renal origin such as:<br />
hydronephrosis, ascites, nephrolithiasis... .<br />
communicates with the kidneys via the intermediary of the Lower Jiao (Xiajiao). The Lower Jiao leads the dietary<br />
liquid toward the intestines, then from the intestines toward the kidneys via its “internal duct” (internal<br />
trajectory). (Figure 1)<br />
When the doors (kidneys) are “closed”, water accumulates within the peritoneal space located between<br />
the kidneys and stomach, hence ascites with hard belly; or else it accumulates within the kidneys, hence<br />
hydronephrosis.<br />
These illnesses have the tendency to lean even more to the Yin side than to the Yang side; this is because<br />
they present more Yin signs than Yang signs.”<br />
b - Chapter 4 of the Lingshu (4) also describes the pulse concerning Shi Shui:<br />
“...The very changing (Da) pulse of the kidney is the signs of Yin Wei (sexual impotence).<br />
Barely changing, it is the sign of Shi Shui (hydronephrosis). This disease starts at the sub-umbilical region and<br />
reaches the lower abdomen. When it ascends to the stomach, it is death”.<br />
Here is the explanation of Zhang Shi:<br />
“Yin Wei (sexual impotence) is an ailment characterized by a deadening of Yin, hence inability to have<br />
erection. As for Shi Shui (hydronephrosis), it is of “Kidney-Water” origin.<br />
When is reaches the top, that is to say, the stomach, it constitutes what one calls “phenomenon of<br />
overflowing of Water (Kidney) with defeat of Earth (Spleen).”<br />
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126.
Figure 1:<br />
Energy of the Lower Jiao (Xiajiao) and the kidneys.<br />
Ma Shi adds:<br />
“The changing (Da) pulse is a pathologic pulse of the heart.<br />
If the pulse of the kidney is very changing, it is the sign revealing the excess of Fire and shortage of<br />
Water, responsible for Yin Wei (sexual impotence).<br />
Barely changing, it is the sign of the presence of Shi Shui (hydronephrosis). Below, this affliction reaches<br />
the hypogastrium giving it a ptotic appearance, and above, it affects the epigastrium. This disease is fatal. Also<br />
Chapter 7 of the Suwen states: “Yin and Yang become concentrated because there is a plethora of Yin and<br />
deficiency of Yang. This state is the origin of Shi Shui (hydronephrosis).”<br />
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127.
Diseases<br />
Shui Zhang<br />
(Hydropsy)<br />
Fu Zhang<br />
(Anasarca)<br />
Gu Zhang<br />
(Tympanism)<br />
Zhang Tan<br />
(Polyp)<br />
Shi Jia<br />
(Fibroma)<br />
Etiology<br />
According to Ma and<br />
Zhang:<br />
_ overflowing or water<br />
due to insufficiency of<br />
energy<br />
“cold” of Taiyang (Bl)<br />
“humidity” of Taiyin (Sp)<br />
_ Fixation of perverse<br />
“cold” energy within the<br />
cutaneous spaces<br />
Acording to Zhang Shi:<br />
_ massive infiltration of<br />
“cold” perverse within<br />
the empty spaces of the<br />
organism (abdomen)<br />
“Cold” perverse energy<br />
retained within the<br />
abdominal cavity, at the<br />
exterior of the intestines:<br />
_ Energetic and blood<br />
stasis (thick energy and<br />
blood)<br />
Perverse “cold” energy<br />
retained within the uterine<br />
neck:<br />
_ obstruction of the uterus<br />
_ thick energy and blood<br />
unable to be evacuated.<br />
Symptomatology<br />
Starting phase:<br />
_ palpebral edema<br />
_ agitated carotid pulse<br />
_ cold at the inner thigh<br />
_ swollen legs and feet<br />
then abdomnal swelling<br />
_ generalized edema<br />
_ big abdomen<br />
_ thickened skin<br />
_ absence of change of the<br />
color of the skin<br />
• to the touch:<br />
_ soft<br />
_ buzzing sound<br />
_ Swollen body as in<br />
anasarca<br />
_ the size of an egg<br />
then develops as in a<br />
pregnant woman<br />
_ progressive increase of<br />
fibromatous mass as in<br />
a pregnant woman<br />
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Diagnosis<br />
_ Absence of pitting<br />
(Water follows the<br />
movement of the fingers<br />
during pressure)<br />
_ Presnce of pitting<br />
(The energy does not follow<br />
the movements of the<br />
fingers)<br />
_ Greyish yellow<br />
abdominal skin<br />
_ collateral circulation<br />
_ Extra-uterine<br />
formation without<br />
effect on menstruation<br />
(normal rules)<br />
Intra-uterine formation,<br />
influencing menstruation<br />
(absence of rules)<br />
no 128/129.
CHAPTER LVIII<br />
Pirate Wind<br />
(Zie Feng) (1)<br />
Chapter 58 of the Lingshu gives dissertation on Zie Feng Xie Qi (Pirate Wind,<br />
perverse energy), erratic and disorderd energy of the 4 Seasons, very harmful, able to cause<br />
numerous diseases.<br />
But, clinically, diseases can be triggered in individuals carrying “latent<br />
perverse energy”,<br />
_ during a new infiltration of “recent perverse energy”,<br />
_ during a digestive disorder<br />
_ or during a psycho-afffective disturbance (causal factors of circulatory disturbances of<br />
blood and energy).<br />
The causes of the disease are therefore numerous. But the essential object of this chapter is<br />
centered on diseases caused by Zie Feng, hence the title of this chapter: “Pirate Wind (Zie Feng)”.<br />
This chapter consists of 3 paragraphs.<br />
1. Regarding “Zie Feng”, consult Chapter 79 (“Years and Dew”) of this classic.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“You have often affirmed that Zie Feng (Pirate Wind, Bandit Wind,<br />
Rascal Wind = disordered energy of the 4 Seasons) is a harmful energy able to cause<br />
numerous diseases. Yet, clearly, people, sheltered behind partitions or not leaving<br />
their room, abruptly become ill... . This is not because they do not know how to<br />
defend against the wind; what are then the causes?”<br />
130.<br />
Qi Bo:<br />
“These individuals are certainly carriers of the energy “Latent Perverse<br />
Humidity” concealed within the Xue Mai (blood capillaries) and within Fen Rou<br />
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(demarcation of the flesh: dermo-dermal system). Also, they are ill:<br />
_ because they are keepers of thick blood after a fall,<br />
_ because they are in the grip of a joy or sudden sorrow,<br />
_ because their diet is poorly regulated<br />
_ because they are neither adapted to cold nor heat,<br />
_ and, finally, because they are subjected to an attack of Wind-Cold during<br />
opening of the pores causing a stagnation of blood and energy with fusion of<br />
recent perverse energy and latent perverse energy, responsible for the syndrome<br />
Han Bi (algoparesthesia caused by cold).<br />
Sweating caused by heat also favors the penetration of wind to cause disease.<br />
Therefore, aside from Zie Feng (Pirate Wind), the disease is surely due to<br />
other causes.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks about individuals carrying “latent perverse energy” subjected to a new attack of<br />
“recent perverse energy” which triggers disease. In other words, the disease is not only caused by Zie Feng<br />
(Pirate Wind or disordered seasonal energy), but also by other factors.<br />
The penetration of Zie Feng into the organism, responsible for the disease, is a common and natural<br />
phenomenon. Yet, there are individuals who, locked up in their room without contact with Zie Feng, suddenly fall<br />
ill. Huangdi expresses doubt about this phenomenon, hence Qi Bo’s reply.”<br />
II - N.V.N.:<br />
Wind, cold, heat, humidity, dryness and fire form the group of normal and variable energies of the 4<br />
seasons. During their abnormal appearance, they carry the name “disordered energies” or Zie Feng (Pirate Wind)<br />
and constitute etiologic factors of diseases.<br />
Therefore, for example:<br />
_ in spring, the majority of diseases are caused by wind<br />
_ in summer, the majority of diseases are caused by heat<br />
_ at end of summer, the majority of diseases are caused by humidity<br />
_ in autumn, the majority of diseases are caused by dryness<br />
_ in winter, the majority of diseases are caused by cold. 131.<br />
This is the general rule of the diseases known as “offensive” (Wai Gan) diseases of the<br />
4 seasons. But during one season, the offensive disease can present with a wide diversity of clinical forms due to<br />
the complexity of the human terrain. Moreover, any perverse energy can combine one to the other and trigger a<br />
more complex disease. Therefore, wind can be associated with cold or other perverse energies, hence the<br />
numerous clinical forms because of the combination of different causes. Example: in articular Bi, the association<br />
of 3 perverse energies (wind, cold, humidity) is always permanent feature.<br />
Yang Si Fang states:<br />
“• If Wind injures the Qi (energy)<br />
_ if Cold injures the Shen (mental)<br />
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_ and if Humidity injures the Jing (quntessence)<br />
it is because:<br />
_ Wind injures the Wei (defensive energy)<br />
_ Cold injures the Ying (nutritive energy)<br />
_ Cold-Water injures Heart-Fire.<br />
• Humidity is the perverse energy of Earth. It injures the Jing Qi (energetic quintessence) of the kidney;<br />
this is why, during attack of humidity, the four limbs are cold (Ni Jue).”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“What you have come to inform me is that the patients had experienced it<br />
themselves. But some individuals not exposed to perverse energy and not having<br />
any reason to be frightened are suddenly taken ill... Why? Is it due to a demon or<br />
spirit (Gui Shen)?”<br />
Qi Bo:<br />
“This also originates from “latent perverse energy” which has not yet<br />
manifested.<br />
On the occaision of an annoyance or compassion, blood and energy, being<br />
disturbed within the interior, clash with one another. The cause is found then<br />
within the interior and the depth; it is neither visible, nor audible. This is why one<br />
attributes it to Gui (demon) and Shen (mental).”<br />
EXPLANATIONS AND COMMENTARIES 132.<br />
I - Zhang Shi explains:<br />
“This paragraph explains disorders of the Jing (quintessence), Qi (energy) and Shen (mental) due to the<br />
presence of “latent perverse energy” localizing within the epidermo-dermal spaces and at the level of Yuan Ma<br />
(fibrous, serous and mucous membranes) (2).<br />
Jing of Water is Chi (will).<br />
Jing of Fire is Shen (mental).<br />
When Chi (will) is thwarted, it injures the Jing of the kidney organ, and when the heart is taken by<br />
emotion, it injures the Shen (mental). As a result,<br />
_ blood and energy are disturbed in the interior,<br />
_ the source energy and perverse energy confront one another.<br />
Causal seeds are then formed before the disease declares itself.<br />
Here, it is a matter of an illness of Qi (energy) and not an illness of Xing (form). This is why it is neither<br />
visible nor audible as if were provoked by Gui Shen (demon-spirit). In reality, these do not exist.”<br />
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II - Ma Shi states:<br />
“Generally, “latent perverse energy” (like humidity) is concealed in place within the organism and waits<br />
for the favorable moment of a new attack of “recent perverse energy” to deploy or spread.<br />
The battle between these two perverse energies (latent and recent) causes disorders of the blood and<br />
energy, hence illness.<br />
All these manifestations take place in invisible and silent fashion. Failing to appreciate these facts, one<br />
attributes them to demons and spirits.”<br />
III - N.V.N.:<br />
1 - In practice, it is necessary to base one’s judgment on the duration of the seriousness of the symptoms<br />
to distinguish latent perverse energy and recent perverse energy.<br />
If the symptomatology of latent perverse energy is followed by signs of chronic disease, the recent<br />
perverse energy activates the latent perverse energy. In contrast, if, at the starting phase, in the absence of<br />
symptomatology of latent perverse energy, the disease manifests by serious signs of marked fever, evolving<br />
toward the syndrome of Dryness “burning the Yin root”, it si the sign of auto-manifestation of latent perverse<br />
energy.<br />
2 - The explanation of Zhang Shi is crucial to the comprehension of the fixation of latent perverse energy<br />
within the epidermo-dermal spaces and at the level of Yuan Ma. This fact is due to the insufficiency of Wei<br />
(defensive) energy.<br />
Knowledge of the formation of Wei (defensive energy), Ying (nutritive energy), Jing (quintessence) and<br />
Shen (mental) therefore permit resolution of all pathologic problems.<br />
2. Designates a thin layer of tissue that envelops an organ (i.e. pleura), cavity (peritoneum) or natural conduit<br />
(aponeurosis, choroid, endocardium, ependyma, meninges, etc.).<br />
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133.
PARAGRAPH 3<br />
Figure 1:<br />
Defensive functions of Wei energy.<br />
Huangdi:<br />
“Some illnesses are cured by Zhu Wu (invocation). How is that?”<br />
Qi Bo:<br />
“In the past, Tian Wu (cult masters) treated illnesses as a function of the<br />
knowledge of the phenomena of “victory” of the disease and the points of<br />
departure of its manifestations... from which they applied the method of<br />
“invocation” (Zhu Wu).” 134.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“To know the phenomena of “victory” of the disease” is to know how to identify the triumphant action of<br />
Jing (quintessence), Qi (Ying and Wei energy) and Shen (mental) over diseases.<br />
The “method of invocation” is an everyday therapy practiced long ago, before and during the time of<br />
Huangdi, based on the perfect knowledge of the phenomena of “repression” of the law of the 5 Movements”.<br />
Yang Shi Feng has stated:<br />
“In antiquity, Zhu Wu (invocation) was a medical speciality classed among the<br />
“13 Other Arts” of the era.<br />
The Tian Wu (Masters of Worship) practiced this science. This is why the ideogram “Yi” (ancient<br />
character designating “physician”) contained within its lower part the ideogram “Wu” (cult). Thus, one must not<br />
confuse Wu Yi (Masters of Worship/physician) (3) with the Tong Gu (sourcerers). This is like the “Southerners”<br />
(designating Chinese of the South and Vietnamese) still using the old adage: “Without imprinting on humanism,<br />
one can never become Wu Yi.”<br />
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II - N.V.N.:<br />
Figure 2:<br />
Movements of repression of the law of the 5 Movements.<br />
1 - Chapter 13 of the Suwen (“Mobilization of Jing and the Transformation of the Energy”)<br />
is devoted to the method of Zhu Wu (invocation or ancient psychotherapy):<br />
“Huangdi:<br />
I have heard it said that in ancient times, it was sufficient, to cure diseases, to employ the method of “Zhu<br />
Wu” (invocations) which permitted realizing the beneficial transformations of the mental energy (Jing) and<br />
biologic energy (Qi).<br />
Today, how does it come to be that, with medications against internal diseases and needles of stone<br />
(lithopuncture) against external diseases, treatment proves to be ineffective?”<br />
3. In this regard, in French and German language, one translates it “sorcerer”, which makes M.T.C. lose its historic<br />
and medical value.<br />
Qi Bo:<br />
In the past, man lived among the birds and quadripeds. He engaged in exercise to struggle against the<br />
cold and went into the shade and coolness to avoid the heat (of the sun). In the interior, no passion could disturb<br />
his mind; at the exterior, no public function could hinder his freedom of action. In this way, in this time of calm<br />
amd sobriety, the mental state of man was solid in the interior; the perverse energy from the exterior could not<br />
penetrate deeply into the body. This is the reason why medications were not necessary to treat internal diseases,<br />
and needles of stone were not necessary to look after external diseases. Mental changes brought about by<br />
“invocations” were sufficient.<br />
Man today is no longer the same. He is overwhelmed by worry in the interior and overwork at the exterior.<br />
Moreover, he does not follow the evolution of the energy of the four seasons and falls victim to attack by perverse<br />
wind.<br />
Therefore, the energy of the body is in insufficiency (emptiness); perverse energy profits from this<br />
emptiness, insulting it day and night. In the interior, it penetrates deeply to the organs and bowels, bones and<br />
marrows; at the exterior, it causes damage to the orifices (nose, mouth,...), flesh and skin. Slight illnesses become<br />
serious, the most serious becoming fatal. In this case, the Zhu Wu method is ineffective.”<br />
2 - According to Wang Bing (physician of the Tang Dynasty, 762 A.D.):<br />
“Zhu Wu is a ancient method of treatment which consisted of meditating to look for the causes of the<br />
disease without the aid of medicines or needles.”<br />
Zhu Wu can be considered an original form of psychotherapy. It was an everyday practice in antiquity<br />
when one acknowledged a deep interdependence between psychologic phenomena. This interdepenednce justified<br />
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135.
the application of this method, not only in psychologic illnesses, but also in organic illnesses whose genesis was<br />
always favored, according to this conception, by the intervention of psychologic factors (worries of all orders,<br />
emotional shock, various conflicts, the struggle for existence...).<br />
136.<br />
This non-systematized psychotherapy presents several important characteristics which merit being<br />
emphasized:<br />
a - Use of sacred rites:<br />
They take place in an atmosphere marked with piety and devotion, often before an altar intended for the<br />
worship of ancestors. They consist of inviting the patient to “pray”, “meditate” on his illness and ingest a little<br />
glass of water (containing some ashes of sticks of incense).<br />
b - Prayers:<br />
They are directed at acquiring the beneficial influence of the Supreme Being on the illness. This<br />
spiritual faith, which added to the physiologic action of the therapy itself, permitted a tenfold increase in the<br />
chances for cure.<br />
c - Evocation of all causes of the disease, psychologic or not, allowed the patient:<br />
_ to become aware of the interferences of psychologic factors in the determination of his disease,<br />
_ to knowingly experience the threat which includes all internal “dissolving”<br />
_ and to furnish the therapist with all information about the history of his illness.<br />
These are the important components to guide the physician in the choice of a form of appropriate<br />
psychotherapy.<br />
BOOK VII<br />
Book VII consists of 7 chapters:<br />
Chapter 59 :<br />
Irregular Circulation of Wei Energy<br />
(Wei Qi Zi Zhang)<br />
Chapter 60 :<br />
Inscriptions Engraved into Jade<br />
(Yu Ban)<br />
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137.
Chapter 61 :<br />
The Five Prohibitions<br />
(Wu Jin)<br />
Chapter 62 :<br />
Arterial Points<br />
(Dong Shu)<br />
Chapter 63 :<br />
Dissertation on the Five Sapors<br />
(Wu Wei Lun)<br />
Chapter 64 :<br />
Yin and Yang and the 25 Morphotypes<br />
(Yin Yang Er Shi Wu Ren)<br />
Chapter 65 :<br />
The 5 Musical Notes and 5 Sapors<br />
(Wu Yin Wu Wei)<br />
CHAPTER LIX<br />
Irregular Circulation of Wei Energy<br />
(Wei Qi Zi Zhang)<br />
Chapter 59 of the Lingshu speaks on:<br />
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no 138/139.
_ the irregular circulation of Wei (defensive) energy, the cause of energetic stagnation at<br />
the level of the thorax and abdomen, resulting in numerous illnesses,<br />
_ and the treatment and choice of points.<br />
As diseases evolve differently as a function of etiology, the physician must base his<br />
judgment on morphology (fat or thin, big or small) and the age of the individual (young or old) in<br />
order to apply an appropriate therapy.<br />
Concerning morphology, this chapter describes 3 morphotypes as a function of the<br />
energetic and blood state (excessive or insufficient) of the individual: obese, fleshy and muscular.<br />
The illnesses studied in this chapter originate from energetic stagnation due to the nonconforming<br />
circulation of Wei (defensive) energy, hence the title: “Irregular Circulation of Wei<br />
Energy.”<br />
This chapter consists of 5 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“When Wei (defensive) energy is retained within the stomach, it stagnates<br />
and does not circulate. This state, contrary to the rule, causes thoraco-abdominal<br />
fullness with dyspnea and energetic afflux toward the top. How can one abolish it?”<br />
140.<br />
Ba Gao:<br />
“In the event of accumulation of the energy within the thorax, one must<br />
needle the points located at the upper part of the body; in the event of<br />
accumulation of the energy within the abdomen, the points located at the lower<br />
part.<br />
In the event of accumulation at the same time above and below, one must<br />
needle the points located around these two regions.”<br />
Huangdi:<br />
“How do you needle them?”<br />
Ba Gao:<br />
“In thoracic accumulation, disperse:<br />
_ Daying (St 5)<br />
_ Tiantu (CV 22)<br />
_ and Huichong (other name for Lianquan- CV 23).<br />
In abdominal accumulation, disperse:<br />
_ Sanli (St 36)<br />
_ and Qijie (other name for Qichong- St 30).<br />
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In thoraco-abdominal accumulation, disperse:<br />
_ the above-noted points and<br />
_ the point located 1 cun below the false ribs (Zhangmen- Li 13).<br />
• In the event of seriousness, needle according to the technique called Ge Zu<br />
(“claw of the pulse”) is recommended. But after needling, one must examine the<br />
pulse. If the pulse is changing (Da), tense (Xian) and hurried (Jin) or if the pulse<br />
does not arrive under the finger, needling is contraindicated.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the accumulation of the energy within the thorax and abdomen, responsible for<br />
numerous illnesses, and on the indications and contraindications of therapy.<br />
According to the Suwen: 141.<br />
“Wei, powerful energy originating from Shui Gu (Water-Cereals: foods), does not circulate in the<br />
channels, but in the epidermo-dermal spaces and at the level of Yuan Ma (fibrous, serous and mucous membranes;<br />
peritoneum, aponeurosis...) and spreads within the thorax and abdomen. As a result, the stagnation of<br />
Wei energy within the thorax or abdomen is an unusual phenomenon, contrary to the rule, hence the appearance<br />
of illnesses of the limbs, thorax and abdomen.<br />
Therefore, for example, thoraco-abdominal fullness is indicated by such clinical manifestations as<br />
dyspnea, energetic afflux toward the top... . How then do you treat it?”<br />
Qi Bo recommends:<br />
“1 - In the thoracic accumulation and Wei energy, it is advised to needle the points located at the upper<br />
part of the body:<br />
_ Daying (St 5), located 1.2 cun from the inferior maxillary angle,<br />
_ Tiantu (CV 22), located in a crease 4 cun below the pharynx<br />
_ and Lianquan (CV 23), located at the middle of the neck below the pharynx. Raise the neck to locate this<br />
point.<br />
2 - In the abdominal accumulation of Wei energy, one must disperse:<br />
_ Sanli (St 36), located 3 cun below the knee, at the external edge of the tibia, in the middle of the large<br />
muscular mass between the two muscles<br />
_ and Qijie (Qichong- St 30), located 2 cun outside the anterior midline, on the femoral artery.<br />
3 - In the thoraco-abdominal accumulation of Wei energy, one must needle the above-cited points: Daying<br />
(St 5), Tiantu (CV 22), Lianquan (CV 23), Sanli (St 36) and Qijie (Qichong- St 30) to which one adds the point<br />
Zhangmen (Li 13), located below the tip of the 11th rib.<br />
• In serious accumulations of Wei energy, one must employ the method of grouping together”of the<br />
needling called Ge Zu (claw of pulse). But before needling, one must carefully observe the pulse:<br />
_ if the pulse is changing, tense and hurried, it indicates the paroxysmal phase of the energy. One must<br />
wait for the calm phase to needle.<br />
_ if the pulse is exhausted, it indicates the shortage of energy. One must tonify it’.”<br />
II - Zhang Shi states:<br />
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“This paragraph gives dissertation on the production and circulation of Wei (defensive) energy which<br />
follows the Luomai (secondary vessels) of the Yangming to spread toward the top, bottom amd 4 sides of the body.<br />
When this energy is found blocked and accumulated in the thorax, it is necessary to needle Daying (St 5),<br />
Tiantu (CV 22) and Lianquan (CV 23) because these points are the sites of exit of the Wei energy toward the<br />
cutaneous system of the upper part of the body. 142.<br />
Similarly, when it accumulates within the abdomen, it is necessary to needle Qijie (St 30; Qichong) and<br />
Sanli (St 36) because these points are the sites of exteriorization of the Wei energy toward the cutaneous system<br />
of the lower part of the body.<br />
The Wei energy is a powerful energy originating from the Shui Gu (Water-Cereals: foods) whose<br />
metabolism is carried out at the level of the Stomach bowel.<br />
The Foot Yangming (St) channel unites:<br />
_ at the Renmai (CV) at the point Zhongwen (CV 12) to reach Chengjiang (CV 24)<br />
(see Figure 1)<br />
_ and at the Daimai (channel of the belt), at the left and right of the umbilicus, to link up to Qijie (St 30)<br />
located at the groin.<br />
Therefore, once metabolized, the Wei energy follows the Yangming (St) to become exteriorized at the<br />
cutaneous system. This is why, one needles the points noted above to treat diseases originating from the<br />
irregular circulation of Wei energy.”<br />
III - N.V.N.:<br />
1 - This paragraph emphasizes the importance of the points by which the Wei energy exteriorizes to the<br />
exterior to control the epidermo-dermal, muscular and osseous systems of the upper and lower part of the body<br />
because, according to Chapter 68 of this classic (“Top of the Diaphragm”): “... the key point is to examine the<br />
state of the Wei energy because its insufficiency is the cause of “100 diseases”.”<br />
2 - As for the technique called Ge Zu (foot of pulse), it is that described in Chapter 7 of this classic (“Use<br />
of the Needles”) under the name “Hegu Ci” (needling reproducing the angle found at Hegu- Li 4):<br />
“3 or 4 needles oriented toward the point of impact evoking the claw of a chicken.<br />
This type of needling must touch “the spaces of distribution of the flesh” (Xi and Gu: small<br />
valleys and valleys).<br />
This method treats Gu Bi (pain of the flesh: dermalgias). It responds to the spleen.”<br />
Ma Shi explains:<br />
“At the left as at the right, needling consists of several needles directed in a fashion in the pattern of a<br />
claw of a chicken, its depth not exceeding the “spaces of distribution of the flesh”.<br />
As the energy of the spleen controls the dermis (flesh), this method responds to the spleen organ.”<br />
In summary, “Hegu Ci” does not designate the needling of the point Hegu (LI 4). It is a general technique<br />
of needling:<br />
_ after having implanted the needle to a specific depth, lift it up slightly and place it permanently at the<br />
level of the dermis. With the aid of 3 needles, form the ideogram (fishes) that evokes the image of a chicken claw.<br />
143.<br />
_ specific technique in the treatment of Bi of the flesh (dermalgia).<br />
_ technique provoking reactive phenomena of the energy of the spleen because the spleen organ controls<br />
the system of connective tissues (flesh).<br />
3 - Before needling, one must carefully examine the pulse because, according to Zhang Jing Yue:<br />
_ the changing, tense and hurried pulse is the sign revealing the emptiness of Yin<br />
_ the exhausted pulse which does not reach the fingers, associated with markdely tense abdominal skin is<br />
the indicator of escaping of the Ying energy.<br />
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In these two cases, needling is absolutely contraindicated.<br />
4 - We present below diagrams of points utilized in this paragraph.<br />
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Figure 2 Figure 3<br />
Points to needle in the case of accumulation of Wei (defensive) energy:<br />
_ Thoracic accumulation (Fig. 1)<br />
_ Abdominal accumulation (Fig. 2)<br />
_ Thoraco-abdominal accumulation (Fig. 3)<br />
PARAGRAPH 2 144.<br />
Huangdi:<br />
“Based on what criterion is a disease belonging to the skin and flesh, energy<br />
and blood, muscles and bones determined?”<br />
Bao Gao:<br />
“The appearance of a shiny and smooth color between the two eyebrows<br />
indicates disease of the skin.<br />
The appearance of a green, red, yellow or black color... at the lips heralds<br />
disease of the flesh.<br />
The excessive exhaustion of Ying (nutritive) energy at the exterior with<br />
humid skin and abundant sweating indicates disease of the blood and energy.<br />
The appearance of a green, red, yellow or black color... at the eyes heralds<br />
disease of the muscles.<br />
The appearance of a dusty and faded color at the ears is the sign revealing<br />
disease of the bones.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi states:<br />
“This paragraph gives dissertation on the method of determination of the disease of the skin and flesh,<br />
energy and blood, muscles and bones.<br />
_ In order to determine disease of the skin, one must examine the space located between the 2 eyebrows,<br />
that is to say, the point Jue Zhong (other name for Yintang- PC 3) belonging to the lung which governs the skin. A<br />
shiny and smooth appearance at the this level indicates a disease of the skin.<br />
_ In order to determine disease of the flesh, one must examine the lips because they respond to the<br />
spleen which governs the “flesh” (dermal) system. Therefore, the appearance of a green, red or black color... at<br />
the lips is the indicator of an attack of the flesh.<br />
_ In order to determine disease of the blood and energy, one must examine the energetic state of the Ying<br />
(nutritive energy). But the Ying is an energy, therefore invisible; this is why it is recommended to base one’s<br />
judgment on sweating to distinguish disease of blood and energy.<br />
_ In order to determine disease of the muscles, one must examine the eyes because the energy of the liver<br />
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governs the muscles and exteriorizes at the eyes.<br />
_ In order to determine disease of the bones, one must examine the ears because the energy of the kidney<br />
governs the bones and exteriorizes at the ears.”<br />
PARAGRAPH 3 145.<br />
Huangdi:<br />
“What are these diseases and how are they treated?”<br />
Bao Gao:<br />
“The evolution of the “100 Diseases” is immeasurable, but<br />
_ the diseases of the skin have their zones of localization (Bu)<br />
_ the diseases of the flesh have their zones of attachment (Zhu)<br />
_ the diseases of blood and energy have their sites of circulation (Shu)<br />
_ the diseases of the bones have their sites of association (Zhao).”<br />
Huangdi:<br />
“Please clarify for me.”<br />
Bao Gao:<br />
“• In diseases of the skin, it is advised to treat the external zone of the 4<br />
limbs because:<br />
_ the skin is superficial<br />
_ the channels all begin at the tips of the fingers and toes.<br />
• In diseases of the flesh, it is advised to treat their zones of attachment<br />
because these are:<br />
_ the sites of distribution of the flesh where the Yang channels of the hand<br />
and foot circulate<br />
_ and the relatively thick sites where the Foot Shaoyin (Ki) pass.<br />
• In diseases of the blood and energy, it is advised to treat them at the level of<br />
the Luomai because the stagnation of the energy and blood can bring about a<br />
fullness of the Jingluo (principal and secondary channels) with phenomena of<br />
suffocation/accumulation (characterized by a visible and palpable<br />
swelling/upthrust).<br />
• In diseases of the muscles, one does not distinguish Yin and Yang, left and<br />
right. it is advised to only treat the affectd site.<br />
• In diseases of the bones, it is advised to treat their sites of association, that<br />
is to say, at the level of the articulations because the empty spaces of the<br />
articualtions are the sites of reception of synovial fluid, substance beneficial to<br />
the marrow and brain.”<br />
146.<br />
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Huangdi:<br />
“How do you needle them?”<br />
Bao Gao:<br />
“Diseases evolve to infinity. They can be localized in the interior or at the<br />
exterior of the body; needling must be deep or superficial. The therapeutic rules<br />
are numerous... . One must base one’s judgment on the location of the disease in<br />
order to apply an appropriate treatment.<br />
In benign diseases, needling is superficial, and in serious diseases, they<br />
necessitate the use of numerous needles. The regulation of the energy must be<br />
carried out as a function of the evolution of the disease. It is in this manner that<br />
the great workers (good doctors) practice.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi clarifies:<br />
“This paragraph completes the previous one and speaks on the therapeutic methods for diseases of the<br />
skin and flesh, blood and energy, muscles and bones.<br />
In order to determine the diseases of the skin, it is necessary to know their “localization” because they<br />
evolve toward the 4 limbs.<br />
In order to determine the diseases of the flesh, it is necessary to know their “sites of attachment” at the<br />
level of the arms and legs, that is to say, at the level of the 6 Yang channels of the foot and hand, and at the zones<br />
of the flesh belonging to the Foot Shaoyin (Ki).<br />
In order to determine diseases of the blood and energy, it is necessary to know their sites of circulation<br />
which are found at the Luo point of the channels because, when there is stagnation of blood and energy, there<br />
appears the phenomenon of swelling and thrusting up of this level.<br />
In order to determine the diseases of the muscles, it suffices to base one’s judgment on the region affected<br />
without needing to specify Yin or Yang, left or right.<br />
In order to determine the diseases of the bones, it is necessary to base one’s judgment on the “sites of<br />
their adherence”, that is to say, on the joints which are related to the marrow and brain.”<br />
II - Zhang Shi specifies:<br />
“Therapeutically, the points to choose are all found in the areas belonging to the skin and flesh, blood<br />
and energy, muscels and bones.”<br />
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PARAGRAPH 4 147.<br />
Huangdi:<br />
“The human body can be fat or thin, large or small, cold or hot. According to<br />
age, the individual can be old, adult, adoloescent or child.<br />
How do you classify them?”<br />
Bao Gao:<br />
“Above 50 years, man is called “Lao” (old man).<br />
Above 20 years, man is named “Zhuang” (adult).<br />
Above 18 years, man is called “Shao” (adolescent).<br />
Above 6 years, man is named “Xiao” (child).”<br />
Huangdi:<br />
“How do you evaluate corpulence or thinness?”<br />
Bao Gao:<br />
“Man of marked corpulence is distinguished into 3 types: obese, fleshy and<br />
muscular”.<br />
Huangdi:<br />
“How do you differentiate these 3 types of men?”<br />
Bao Gao:<br />
“In the obese, the limbs are firm and flesh, quite full.<br />
In the fleshy, the muscles are firm and flesh, supple.<br />
In the muscular, the muscle adhere solidly to the skin”.<br />
Huangdi:<br />
“How do you explain the cold body and hot body?”<br />
Bao Gao:<br />
“In individuals possessing abundant fatty substance, the muscles are soft and<br />
lax, and “Cou Li” (adipose layer separating muscular masses) are coarse. This is<br />
why their body is cold, But if the Cou Li are fine and supple, their body is hot.<br />
148.<br />
In individuals possessing abundance of Chi (substance conserved within the<br />
bones; bony marrows), the muscles are hard and solid, and Cou Li, fine and supple.<br />
This is why their body is hot. In contrast, is Cou Li are coarse, their body is cold.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
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“This paragraph speaks on the temperature of the body as a function:<br />
_ of the fatty substance (Gao)<br />
_ the medullary substance of the bones (Chi)<br />
_ and the state of the adipose substance separating the muscular masses (Cou Li).”<br />
II - Zhang Shi adds:<br />
“The Cou Li designates the markedly crumbled adipose layer located between the fleshy masses.”<br />
III - N.V.N.:<br />
The definitions of Zhang Jing Yue are the following:<br />
_ in individuals of the “chi” type, the energy is strongly attached to the flesh.<br />
_ in individuals of the fleshy type, the energy and flesh are yielding.<br />
_ in individuals of the muscular type, the flesh is plated with muscles and the muscles adhere to the<br />
flesh.<br />
PARAGRAPH 5<br />
Huangdi:<br />
“How do you differentiate fat and thin, large and small?”<br />
Bao Gao:<br />
“In the fleshy, the energy is in abundance, and the skin is lax. This is why<br />
their belly is large and hanging.<br />
In the muscular, the body is of high stature (larger than in the fleshy).<br />
In the “Chi”, the body is of weak stature (smaller than in the muscular).”<br />
149.<br />
Huangdi:<br />
“What is the amount of energy and blood of these 3 types of men?”<br />
Bao Gao:<br />
“In the fleshy, the energy is in abundance; it gives much heat. This is why<br />
their hot body endures the cold so well.<br />
In the muscular, the blood is in abundance; it maintains the entire organism.<br />
This is why their body is harmonious.<br />
In the “Chi”, the blood is clear and energy very active but of small quantity.<br />
This is why their size remains small.<br />
These 3 types of men differ from the normal type.”<br />
Huangdi:<br />
“What is the normal type?”<br />
Bao Gao:<br />
“In normal individuals, skin and flesh, adipose substance (Gao) and medullary<br />
substance (of the bones = Chi) are equally formed. Their body is neither large nor<br />
small. This is why they are called “normal individuals”.<br />
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Huangdi:<br />
“Good! How do you treat them?”<br />
Bao Gao:<br />
“One must first differentiate these 3 types of men and determine the<br />
insufficient or excessive state of their blood and the state of purity of their<br />
energy, and finally, apply the method of regularization according to the rules of<br />
the Jingmai (principal channels).<br />
In all the cases, one must grasp the reason for “hanging belly” in the fleshy,<br />
“tall size” and “low size” in the muscular and the “inability to grow bigger” in the<br />
“Chi”.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi clarifies:<br />
“1 - In general, in the fleshy, the energy is excessive which renders the skin lax and causes the belly to<br />
fall. It is a matter of “fat” (obese) as opposed to thin.<br />
In the muscular, the body is well developed. It is a question of “large”.<br />
In the small possessing nuch “Chi”, their body is of weak stature. It is a question of “small”.<br />
2 - The fleshy contains much energy. The abundance of energy gives heat to their body that allows it to<br />
better endure the cold.<br />
The muscular contain much blood which spreads throughout the entire body which maintains a neither<br />
cold nor hot state.<br />
Individuals of “Chi” type contain pure blood and “active” (mobile) energy, but in small quantity,<br />
preventing the body from growing bigger, but having the same ability to endure the cold.<br />
Such are the 3 types of man which differs from normal individuals.<br />
3 - In order to treat these 3 types, it is first necessary to determine the quantity and quality of blood<br />
and energy, then apply the method of regularization according to the rules of the Jingmai (principal channels).<br />
These 3 types of man are only fleshy, muscular and small.”<br />
II - Zhang Shi clarifies:<br />
“The excess of Wei (defensive) energy causes the “opening” of Cou Li (adipose layer between muscular<br />
masses). Therefore, in the fleshy, the energy is in abundance and the epidermo-dermal system of the subumbilical<br />
region is soft and lax, hence hanging belly.<br />
In the muscular, the body is of tall stature and well developed. This is due to the excess of Wei energy<br />
overflowing the region of distribution of the flesh.<br />
In the “Chi” types, the body is of small stature because the energy immerges deeply within the interior<br />
and is unable to exteriorize toward the adipose region, hence firmness and watertightness of the muscular<br />
masses. This is why the body is of weak stature and small.”<br />
III - N.V.N.:<br />
The analysis of Zhang Shi permits comprehension of the fundamental role of the Wei (defensive) energy in<br />
3 morphotypes: obese, fleshy and muscular.<br />
This chapter therefore emphasizes the necessity of understanding the formation of Wei energy in the<br />
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150.
treatment of diseases of energetic and endogenous origin.<br />
CHAPTER LX<br />
Inscriptions Engraved into Jade<br />
(Yu Ban)<br />
Chapter 60 of the Lingshu demonstrates the etiology of tumor and the therapeutic rules,<br />
then the serious and fatal forms of “toxic” tumors deeply localized in the interior of the organism<br />
against which acupuncture is not indicated due to the presence of signs of discordance between<br />
the pulse and the disease.<br />
In this chapter, the needles are compared to very dangerous arms. If the little needles<br />
properly used can save the life of the patient, they are like instruments of war when they are used<br />
without reflection.<br />
Therefore, for example, needling the point Wuli (LI 13) can be harmful to the patient,<br />
causing a rapid depletion of blood and energy of the 5 organs, ending up in a brief delay of death.<br />
The object of this chapter is to furnish advice of vigillance to physicians during needling.<br />
Faced with the very precious nature of these recommendations, Huangdi orders Qi Bo to engrave<br />
them into jade in order to transmit them to future generations, hence the title: “Inscriptions<br />
Engraved into Jade (Yu Ban)”.<br />
Ma Shi notes, because of the phrase “... to inscribe into jade to make a precious object”<br />
contained in this chapter, the title is explained.<br />
Chapter 60 of the Lingshu contains 6 paragraphs.<br />
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151.
PARAGRAPH 1 152.<br />
Huangdi:<br />
“I have always thought of the needles as miners’ instruments, and you say<br />
that, above, they respond to Heaven, below, to Earth, and at the middle, to Man. I<br />
fear that you exaggerate their greatness. Do you wish to give me an explanation?”<br />
Qi Bo:<br />
“Do objects exist that are larger than Heaven?<br />
Among the instruments greater than the little needles exist only the “5 types<br />
of arms” (Wu Bing) intended to kill and not to safeguard life.<br />
Furthermore, man, being precious, belonging to Heaven and Earth, can only<br />
participate in activities of the natural world. Therefore, the Dao (principles, rules)<br />
of government of the people is similar to the methods of utilization of the needles;<br />
between them and the “5 types of arms”, which are of lesser size?”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks about the concordant nature of the little needles and the “Three Powers” (San Tai:<br />
Heaven-Earth-Man) from the fact that their very high use is related to that of the “5 types of arms”. These arms,<br />
certainly quite imposing, are only aimed to kill, while the needles, although small, are instruments for the<br />
safeguarding of life.<br />
In this manner, the needles have the characteristic of being concordant with the “Three Powers”. As a<br />
result, one cannot consider them “little”.”<br />
II - N.V.N.:<br />
This paragraph stresses the problem of the legitimate role of the needles of acupuncture involving the<br />
Universal Dao.<br />
In Chapter 38 (1) of this classic (“Contrary and Favorable. Fat and Thin”), Huangdi therefore questions<br />
Qi Bo:<br />
“The use of the “9 Needles” as a function of their name and their number, beginning with<br />
1 and ending with 9, certainly have another more profound meaning which escapes me. Therefore, I have still not<br />
clearly grasped its true Dao (principles, rules) because, in the Dao of acupuncture, among the “9 Needles”,<br />
_ the little ones cannot go to the depths,<br />
_ the large ones cannot remain at the surface,<br />
_ the deep is like the core not being perceived<br />
_ the top (surface, superficial) is such that it cannot be covered... .<br />
This is so subtle and penetrating, so vast and immense, that one cannot know the end. I know that all this<br />
conforms with the Dao of the modification/transformation of Heaven and Earth and of “human affairs”. But, faced<br />
with the complexity of the problem, I would like to gather all this dense (like hair) information in order to<br />
establish a recapitulative diagram of the whole. Is this possible?”<br />
153.<br />
1. See Lingshu, Volume II, N.V.N. Edition.<br />
In Chapter 45 of this same classic (“Evaluation of the Exterior”), it is also said:<br />
“The Dao of the sages is founded on the observation of the top, which responds to Heaven (astronomy), the<br />
bottom, which represents the Earth (geology) and to the middle, which corresponds to “human affairs” , according<br />
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to precise rules of measurement and the particular method of calculation, in order to be transmitted to future<br />
generations... .”<br />
According to Zhang Jing Yue:<br />
_ The “Wu Bing” (Five Arms) used in the time of Huangdi are: large knife, sword, spear, bow and lance.<br />
_ These 5 types of arms give death, while the little needles treat diseases and safeguard the life of the<br />
people.<br />
_ In the “Heaven/Earth” space, man is the most precious. In order to rescue him from disease, the needles<br />
have effects responding:<br />
• at Heaven, to Yang<br />
• at Earth, to Yin<br />
• and at the middle, to man.<br />
In summary, the needles have the role of joining together the San Tai (3 Powers) of the human being.<br />
PARAGRAPH 2<br />
Huangdi:<br />
“Some illnesses start via an alternation of joy and anger or via a digestive<br />
disorder which causes:<br />
_ an insufficiency of Yin energy of the 5 organs and an excess of Yang<br />
energy of the 6 bowels with stagnation of Ying (nutritive) energy, causing the<br />
formation of Yung (abscess) and Ju (tumors),<br />
_ or a blockage of blood and energy with confrontation of 2 heats<br />
(endogenous and exogenous), the origin of pyogenic production.<br />
Can one cure these diseases with the little needles?”<br />
Qi Bo:<br />
“When perverse energy infiltrates deeply within the body, it causes serious<br />
disease. Even the Sage (good physician) usually finds such disease difficult to cure.<br />
In every case, its goal is to eliminate as quickly as possible this perverse energy.<br />
154.<br />
In this domain, when two armies, in order to battle, wearing standard claquant<br />
au vent, swords and lances, are lined up in the center of the plain, the cause of the<br />
conflict is already old. It is the same for a country whose people obey the rules and<br />
soldiers, respecting authority, abide by the rules. The establishment of the law is<br />
not done in one day or several hours.<br />
In man, the appearance of abscesses and tumors is generally due to<br />
negligence in the practice of the Dao of Eugenism (Yang Sheng).<br />
The formation of abscesses (Yung) and tumors (Yu), the production of<br />
purulent blood does not descend from Heaven and does not suddenly appear from<br />
Earth. They stem from minor accumulated and repeated consequences of harmful<br />
energy evolving in a chronic fashion to end up being serious. This is why, the<br />
Sage treats disease before it forms, and the ignoramus only deals with it after its<br />
appearance.”<br />
Huangdi:<br />
“The formation of Yung (abscesses) and Yu (tumors) can arise unnoticed, and<br />
the production of pus is generally invisible. What is the course of action to take?”<br />
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Qi Bo:<br />
“After the formation of pus, the mortality is 9 out of 10. This is why, the Sage<br />
treats what has not yet formed and elaborates the therapeutic rules which he<br />
inscribes onto bamboo tablets in order to transmit them, continuously, to future<br />
generations.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the blood and energy located at the epidermo-dermal part, circulating from<br />
the interior toward the exterior, the least stagnation of which progressively causes the formation of pustules.<br />
If these pustules localizing at the exterior are of small size, cure is rapid. In contrast, if abscesses<br />
accumulate in the interior, the disease is grave with 10 risks of defeat against one chance of survival.<br />
• “Excess of joy or anger and digestive disorder” are classed among the internal causes of disease. This is<br />
why the above-cited pustules are not of “Wind, Cold, Heat or Humidity” etiology of Heaven and Earth, but caused<br />
by little chronic accumulations of blood and energy which progressively provoke disease.<br />
This disease can be compared to a confrontation of two armies whose cause is not dated from several days.<br />
Therefore, the sage wait neither for the formation of pustules nor pyogenic production to work out the<br />
therapeutic rules in order to inscribe them onto tablets of bamboo. These are intended for future generations,<br />
but also for those who wish to consult them. These rules are named the “10 risks of death to one chance of life”.<br />
• “Pustules” designate lesions of the skin formed by a circumscribed uprising of the epidermis<br />
containing purulent liquid.<br />
The pustules can be of malignant nature. They start via a small vesicle filled with serous fluid whose<br />
base rapidly becomes indurated at the level of which a gangrenous plaque forms which is encircled by an<br />
inflammatory zone.”<br />
II - N.V.N.:<br />
Chapter 81 of this classic (“Abscesses and Tumors”) is entirely devoted to the study of Yung (abscess)<br />
and Yu (tumor).<br />
PARAGRAPH 3<br />
Huangdi:<br />
“When the suppuration is advanced and it passes into the blood, the prognosis<br />
is very poor. Is treatment via the little needles still possible?”<br />
Qi Bo:<br />
“In the treatment of little abscesses by little needles, the effect is reduced.<br />
In the treatment of large abscesses by large neeldes, the effect is harmful.<br />
This is why, in the presence of a purulent formation, lithopuncture and Ti<br />
Long (needle No. 5 with sword tip) are judiciously recommended.”<br />
Huangdi:<br />
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155.
“The evolution of abscesses and tumors is often harmful. Does a means exist to<br />
curb it?”<br />
Qi Bo:<br />
“The key point is to base one’s judgment on the “contrary” nature and<br />
“favorable” nature of the disease.”<br />
Huangdi:<br />
“I would like to know what you mean by “contrary” and “favorable”?”<br />
Qi Bo: 156.<br />
“In the patient,<br />
_ the appearance of greenish color at the white of the eye (cornea) and the<br />
contraction of the black of the eye (iris) are the first signs of “contrary”.<br />
_ vomiting after absorption of medication, the second sign of “contrary”.<br />
_ abdominal pains and thirst, the third signs of “contrary”.<br />
_ cervical stiffness associated with a blockage of the shoulder, the fourth<br />
sign of “contrary”.<br />
_ hoarse voice with pale white facies, the fifth sign of “contrary”.<br />
Signs aside from these “contrary” are called “favorable”.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Use of the little needles to treat small abscesses usually provokes a simple medical action whose<br />
effectiveness is always assured. In contrast, use of long needles to treat large abscesses usually provokes a<br />
contrary afflux of the energy generally ending up in death. This is why, in the case of large abscesses, it is<br />
recommended to use lithopuncture or needles of the Fi Long (No. 5) type.<br />
• Large abscesses are grouped into:<br />
_ favorable abscesses: the disease evolves toward the exterior (skin, flesh, muscles, bones). This is life.<br />
_ contrary abscesses: the disease evolves toward the interior (5 organs). This is death.<br />
When they evolve toward the interior, the organs are injured and the contrary signs are:<br />
1 - Green color of the conjunctiva and shrinkage of the pupil: signs of attack of the energy of the 3 organs,<br />
lung, liver and kidney.<br />
2 - Vomiting after taking medications: signs of weakening of the energy of the stomach.<br />
3 - Abdominal pains and thirst: signs of the exhaustion of the energy of the spleen because it controls<br />
the circulation of organic liquid and aids the stomach in fulfilling its functions.<br />
4 - Blockage of the shoulder and neck stiffness: signs of disturbance of the Yang energy because the<br />
Taiyang is “master” of all the Yang channels.<br />
5 - Hoarse voice: sign of attack of the energgy of the heart because the heart organ governs speech.<br />
Generally, contrary signs of abscesses are fatal. Their elimination permits survival.”<br />
II - Ma Shi comments: 157.<br />
“”Eyes”, external orifices of the liver, belong to the 5 organs because<br />
1 - The conjunctiva (white part) correspond to the lung. It turns green via the phenomenon of<br />
transgression of perverse energy of the liver occuring in the region called “non victorious” (normally, Lung-<br />
Metal inhibits Liver-Wood; or here, it is the opposite), due to the insufficiency of the energy of the lung.<br />
When the pupil (black part) contracts, this denotes an insufficiency of the energy of the kidney.<br />
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2 - Vomiting after medication ingestion indicates an insufficiency of the energy of the spleen.<br />
3 - Abdominal pains denotes a fullness of the energy of perverse energy, and thirst, heralds disturbance<br />
of Fire.<br />
4 - The shoulder belongs to the 3 Yang of the hand, and the nucha, to the 6 Yang (foot and hand) and to the<br />
Dumai (GV). If the movements of the shoulder and nucha are restricted, this is due to the fullness of Yang and<br />
emptiness of Yin.<br />
5 - The hoarse voice originates from the insufficiency of the energy of the lung and heart.<br />
Pale white color is due to the insufficiency of the energy of all 5 organs.<br />
Such are the “contrary” signs associated with abscesses.”<br />
III - N.V.N.:<br />
A - According to Chapter 21 (paragraph 21) of this classic (“Diseases of Heat and Cold”) (2), death is<br />
inevitable when the abscess (anthrax) manifests in one of the following 5 regions:<br />
1 - Region of Futu (St 32), point belonging to the Foot Yangming, 6 cun above the knee.<br />
2 - Calf region where the point Zhicheng (Bl 56) is found which is prohibited from being needled. But<br />
moxabustion is advised.<br />
3 - Midline region of the back where the Dumai (GV) is found.<br />
4 - Region of the Back Shu points, like Feishu (Bl 13), Shenshu (Bl 15), to the side of and below the 3rd<br />
dorsal vertebra, Pishu (Bl 20) to the side of and below the 11th dorsal vertebra, etc.<br />
5 - Nuchal region belonging to the Dumai (GV) and Taiyang (Bl).<br />
2. See Huangdi Neijing Lingshu, Volume I, N.V.N. Edition.<br />
Zhang Shi clarifies:<br />
“Abscesses can be of Wind-Cold origin coming from the exterior or following an internal perturbation of<br />
psycho-affective (internal) origin. They can also originate from a digestive disorder or a disequilibrium of Ying<br />
(nutritive energy) oor of Wei (defensive energy). In all the cases, Yin and Yang lose their connection, hence<br />
confrontation of “2 Heats” with pyogenic formation.<br />
158.<br />
Sometimes, these abscesses manifest on the arms and are fatal; sometimes, they manifest on the back or<br />
nucha and are curable. Therefore, one must determine the benign or malignant nature of these abscesses, and the<br />
emptiness and fullness of the essential energy to evaluate the prognosis of life or death.<br />
If these abscesses are of exogenous etiology, the good physician first treats the skin, then the flesh and<br />
the muscles. If it is a question of endogenous origin, he evacuates the “stagnant” energy toward the cutaneous<br />
system avoiding it becoming inflammatory. In other words, at the starting phase, the abscesses of these 5 regions<br />
are curable, and in the phase evolving toward pyogenic formation, they are incurable.”<br />
B - The eyes are the “external orifices” associated not only with the liver but also with the 5 organs. In<br />
effect, according to Chapter 74 of this classic (“Dissertation on Diseases and the Examination of the Skin of the<br />
Forearm”):<br />
“A red conjunctiva is the indicator of an attack of the heart; white, that of the lung; green, that of the<br />
liver; yellow, that of the spleen; black, that of the kidney; neither red, nor yellow, but orange, the thorax.<br />
Capillaries of descending trajectory are the indicator of disturbance of the Taiyang (SI and Bl); those of<br />
the ascending trajectory are the indicator of disturbance of the Yangming (LI and St); those of external-internal<br />
direction are the indicator of disturbance of Shaoyang (SJ and GB)... .”<br />
(Figure 1)<br />
According to this assertion, one can conclude that examination of the color of the eyes constitutes a<br />
significant contribution to diagnosis in Chinese energetic medicine.<br />
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Figure 1<br />
PARAGRAPH 4 159.<br />
Huangdi:<br />
“All diseases possess “contrary” signs and “favorable” signs. How do you<br />
know them?”<br />
Qi Bo:<br />
“_ Abdominal bloating, hot body (fever) and changing (Da) pulse are<br />
associated with the 1st “contrary” syndrome.<br />
_ Boborygmi, abdominal fullness, cold of the 4 limbs and changing (Da) pulse,<br />
with the 2nd “contrary” syndrome.<br />
_ Continuous epistaxis and changing (Da) pulse, to the 3rd “contrary”<br />
syndrome.<br />
_ Cough, hematuria, weight loss and small and resistant pulse, to the 4th<br />
“contrary” syndrome.<br />
_ Cough, weight loss, hot body (fever) and small and hurried pulse, with the<br />
5th “contrary” syndrome.<br />
In the presence of these syndromes, death follows at the end of<br />
15 days.”<br />
EXPLANaTIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph speaks on the fatal outcome in 15 days in cases of chronic stagnation of blood and energy<br />
at the level of the Jingmai with pyogenic formation. If these activities of the 5 organs are distorted by a contrary<br />
state (to the law of the 5 Movements), death can take place before abscesses form.<br />
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Therefore,<br />
1. “Abdominal bloating, fever and changing pulse” denopte a contrary stste of the spleen.<br />
2. “Boborygmi and bloating, cold of the 4 limbs and changing pulse” indicate the contrary state of the<br />
kidney.<br />
3. The liver conserves the blood. “Continuous epistaxis” is the indicator of a contrary state of the liver.<br />
4. The lung is the site of residence of the “100 vessels” before they reach the pilo-cutaneous system.<br />
“Cough, hematuria, weight loss and the small and resistant pulse” indicate therefore a contrary state of the lung.<br />
5. The heart governs the blood and vessels, and the lung “covers” it. “Cough, weight loss, fever and the<br />
small and hurried pulse” denotes therefore a contrary state of the heart.<br />
The blood and vessels originate from the 5 organs. In the event of contrary circulation, the 5 organs can<br />
no longer fulfill their function and their source energy is disturbed. This is why death occurs at the end of 15<br />
days.”<br />
PARAGRAPH 5 160.<br />
Qi Bo:<br />
“The other 5 “contrary” syndromes of acute and lethal nature are therefore:<br />
1. “Excessive swelling of the abdomen, cold of the 4 limbs, weight loss and<br />
marked diarrhea” are associated with the first lethal contrary syndrome.<br />
2. “Excessive swelling of the abdomen, melena and changing (Da) pulse with<br />
stoppage” are associated with the second lethal contrary syndrome.<br />
3. “Cough, hematuria, weight loss and resistant pulse” are associated with the<br />
third lethal contrary syndrome.<br />
4. “Hematemesis, thoracic oppression with radiation to the back and small and<br />
hurried pulse” are associated with the fourth lethal contrary syndrome.<br />
5. “Cough, nausea and vomiting, excessive swelling of the abdomen and postprandial<br />
diarrhea with exhausted pulse” are associated with the fifth lethal<br />
contrary syndrome.<br />
In the presence of these syndromes, death takes place at the end of one day.<br />
Physicians who needle without taking into account these “contrary” signs practice<br />
a “contrary” therapy.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“All diseases possess “contrary” signs and “favorable” signs. Some diseases, presenting contrary signs,<br />
provoke death at the end of 15 days, and others presenting also with contrary signs cause death at the end of a<br />
day.<br />
1. The 5 contrary syndromes causing death at the end of 15 days are the following:<br />
a - “Abdominal bloating, fever and changing pulse” denote a state of fullness of perverse energy.<br />
b - “Boborygmi and abdominal bloating, cold of the 4 limbs and diarrhea” are Yin signs and the changing<br />
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pulse is Yang. it concerns then a Yin syndrome with a Yang pulse.<br />
c - “Continuous epistaxis” is a Yin symptom and the changing pulse is Yang. it also concerns a Yin<br />
syndrome with Yang pulse.<br />
d - “Cough above, hematuria below, weight loss” indicate an exhaustion of the essential energy, and the<br />
small and resistance pulse denotes the non-regression of perverse energy.<br />
e - “Cough, weight loss, hot (fever) body” herald an insufficiency of the essential energy with fullness of<br />
perverse fire, and the small and hurried pulse also denotes the non-regression of perverse energy.<br />
In the presence of these “contrary” syndromes, death takes place at the end of 15 days.<br />
2. The other 5 lethal “contrary” syndromes causing death in 1 day are:<br />
a - “Excessive swelling of the abdomen, cold of the 4 limbs, weight loss and marked diarrhea” are the<br />
signs associated with the 1st lethal contrary syndrome.<br />
b - “Excessive swelling of the abdomen in the interior and intestinal hemorrhage below” are associated<br />
with a Yin syndrome. The changing pulse is Yang. The changing pulse with stoppage is a fatal pulse. These signs<br />
are associated with the second lethal contrary syndrome.<br />
c - “Cough above, hematuris below and weight loss” are the signs of fullness of Fire and emptiness of<br />
Water. Moreover, the pulse is resistant... . These signs are associated with the third lethal contrary syndrome.<br />
d - “Hematemesis, fullness and abdominal pain with radiation toward the lumbar region and small and<br />
hurried pulse” indicate the emptiness of Yin with fullness of Fire. These signs are associated with the fourth<br />
lethal contrarysyndrome.<br />
e - Cough and vomiting above, abdominal swelling in the middle and diarrhea” denote the seriousness of<br />
the disease characterized by an exhausted pulse. These signs are associated with the fifth lethal contrary<br />
syndrome.<br />
In the presence of these syndromes, death occurs in 1 day.”<br />
III - N.V.N.:<br />
We present below a summary table of contrary syndromes of Yung-Yu (abscesses-tumors) and other<br />
diseases.<br />
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161.
Contrary Syndromes<br />
1st contrary<br />
syndrome<br />
2nd contrary<br />
syndrome<br />
3rd contrary<br />
syndrome<br />
4th contrary<br />
syndrome<br />
5th contrary<br />
syndrome<br />
Contrary aspects of<br />
Yung-Yu evolving toward<br />
the organs<br />
_ greenish conjunctiva<br />
_ shrinkage of the pupil<br />
(m,yosis)<br />
_ vomiting after taking<br />
medications<br />
_ abdominal pains<br />
_ thirst<br />
_ cervical stiffness<br />
_ blockage of the shoulder<br />
_ hoarse voice<br />
_ pale white facies<br />
Contrary aspects of diseases:<br />
discordance between<br />
pulse and signs<br />
_ abdominal bloating<br />
_ hot body (fever)<br />
_ changing pulse<br />
_ Boborygmi<br />
_ abdominal fullness<br />
_ cold of the 4 limbs<br />
_ changing pulse<br />
_ Continuous epistaxis<br />
_ changing pulse<br />
_ cough<br />
_ hematuria<br />
_ weight loss<br />
_ small and resistant pulse<br />
_ Cough<br />
_ weight loss<br />
_ hot body (fever)<br />
_ small and hurried pulse<br />
Contrary aspects of the<br />
lethal syndromes<br />
_ excessive bloating<br />
_ cold of the 4 limbs<br />
_ weight loss<br />
_ marked diarrhea<br />
_ excessive bloating<br />
_ melena<br />
_ changing pulse with pause<br />
_ cough<br />
_ hematemesis<br />
_ weight loss<br />
_ hematemesis<br />
_ thoracic oppression<br />
_ small and hurried pulse<br />
_ cough<br />
_ nausea and vomiting<br />
_ excessive swelling of the<br />
abdomen<br />
_ post-prandial diarrhea<br />
_ exhausted pulse<br />
PARAGRAPH 6 162.<br />
Huangdi:<br />
“Master! You have spoken with extraordinary effectiveness of the needles<br />
which can to be compared to Heaven and Earth. Above, they respond to astronomy,<br />
and below, to geomancy; in the interior, they link up with the 5 organs, and at the<br />
exterior, they respond to the 6 bowels.<br />
The Jingmai form a reunion of 28 vessels circulating following very specific<br />
rules.<br />
Acupuncture can kill, but it cannot resuscitate the dead! Would the Master say<br />
otherwise?”<br />
Qi Bo:<br />
“Effectively, if one ignores the rules of needling, the needles can kill<br />
patients instead of curing them.”<br />
Huangdi:<br />
“Your words greatly disturb me. Please tell me why the manifestation of the<br />
needles can have so harmful an effect.”<br />
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Qi Bo:<br />
“The reason is quite simple. Those who fail to appreciate the art of the<br />
needles can be compared to a murderous criminal with his sword or an alcoholic in<br />
an intoxicated state. Examination is not necessary in order to know the cause.”<br />
Huangdi:<br />
“Please give me more information” 163.<br />
Qi Bo:<br />
“Man has his energy as a result of the cereals (Gu).<br />
The cereals release their energy as a result of the stomach. Therfore, the<br />
stomach is the “sea” of the Water-Cereal (Shui Gu), of Blood-Energy (Xue-Qi).<br />
The sea is the site of emission of the clouds traveling throughout Heaven, and<br />
the stomach is the site of production of blood and energy flowing within the Jing<br />
Sui (“impeccable, perfect channels”).<br />
The Jing Sui are the large circulatory routes (Dai Luo) belonging to the 5<br />
organs and 6 bowels. If one uses the method known as “to go against to eliminate”,<br />
the Qi (energy) will rapidly be exhausted.”<br />
Huangdi:<br />
“Are there forbidden points at the level of the channels of the foot and<br />
hand?”<br />
Qi Bo:<br />
“If one applies the method known as “to go against to eliminate” at the point<br />
Wuli (LI 13), the energy of the body becomes exhausted during manipulation of the<br />
needle.<br />
If one repeats, erroneously, the dispersion 5 times, the energy of one organ<br />
will be exhausted.<br />
If one repeats, eroneously, the dispersion 5 X 5 = 25, the energy of the 5<br />
organs will totally be destroyed.<br />
To act in this manner is to eliminate the energy of the “Celestial Source”<br />
(Tian Shen) thereby cutting short the life of the patient. Therefore, this death<br />
comes from ignorance of the “forbidden points” and not because the needles kill...<br />
.”<br />
Huangdi:<br />
“The rules of needling that you have submitted to me are invaluable. Please<br />
inscribe them into jade, mentioning the “Forbidden Points” of acupuncture, so they<br />
may be transmitted to future generations. Therapeutic errors can therfore be<br />
avoided.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi describes:<br />
“1 - This paragraph speaks on the relationship of the little needles with San Tai<br />
(3 Powers: Heaven-Earth-Man). 164.<br />
In man, these needles aerate the jingmai, regulate the blood and energy and transmit the contrary and<br />
favorable movements at the level of the points of reunion. These notions of great truth are inscribed in jade in<br />
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order to transmit them to future generations.<br />
Physicians who poorly assimilate the Dao of the San Tai go against the circulatory functions of the blood<br />
and energy and provoke great harm even more terroble than arms that kill.<br />
2 - Dai Luo designates the “Distinct Luo” or “Luo Bie” belonging to the 12 principal channels.<br />
The point Wuli (LI 13) is located 3 cun above Quchi (LI 11). Because the Dai Luo of the 5 organs and 6<br />
bowels are in relation with the Jingmai (principal channels) to diffuse to the 4 limbs, the Dai luo (Longitudinal<br />
Luo) (3) of the Hand Yangming (LI) and its principal channel (Hand Yangming - LI) connect at the point Wuli (LI<br />
13) before disseminating to the skin.<br />
• The organ is Yin in relation to the bowel which is Yang.<br />
The channels are Yin in relation to the skin which is Yang.<br />
The Hand Yangming (LI) is the “bowel” of the Hand Taiyin (Lu).<br />
As a result, due to the energy of the stomach,<br />
_ the blood and energy of the 5 organs circulating within the vessels (Mai) reach the Hand Taiyin (Lu) in<br />
order to respond to the “Chi” (foot”) and “Cun” (inch) pulses.<br />
_ the blood and energy of the 5 organs circulating outside the the vessels (Mai) reach the Hand Yangming<br />
(LI) in order to respond to the cutaneous system.<br />
This is why, if the pulse is huuried, the Chi (foot) area is also hurried; if the pulse is late, the Chi (foot)<br />
area is also late. Therefore, when one carefully examines the Chi (foot), it is useful to examine the Cun (inch).<br />
• “To go against” is to go in front of the energy that arrives to stop it, and “to go in pursuit” is to pursue<br />
the energy that comes to leave. This is why,<br />
_ to needle the energy that arrives 5 times is to obtain all the energy of the 5 organs<br />
_ to needle the energy which comes to leave 5 times is to induce the energy to escape<br />
_ and to needle the 25 Shu (antique) is to empty the energy of these “Shu”.<br />
3. In 1969, with Chamfrault, we translated them as “Longitudinal Luo”; see MTC, NVN edition.<br />
The loss of the energy is therefore the cause of death. This is not the fault of Heaven, but murder<br />
committed by man. Consequently, 165.<br />
_ needle at the “threshold of the door” (superficial puncture of a forbidden point) and death will take<br />
place in the house (in the patient) (4)<br />
_ and deeply needle the “door” and death will take place on the spot (in the physician’s office).<br />
Faced with this danger, Huangdi will order Qi Bo to inscribe it in jade under the title “Forbidden<br />
Needling”.<br />
II - N.V.N.:<br />
I. 1. Acupuncture is contraindicated in certain particular pathophysiologic and psychologic states:<br />
_ anger and frightful states<br />
_ drunken states, youth, exhaustion after severe or prolonged physical exertion.<br />
Debility and a poor general state impose particular precautions in needling.<br />
2. The pregnant state merits special note:<br />
_ during the first 3 months, the lower abdominal region is prohibited from being needled<br />
_ after these 3 months, it is prohibited to needle the upper abdominal, lumbar and gluteal regions and<br />
points susceptible to provoke live reactions (see “Da Cheng”, below).<br />
3. The previous history of miscarriage in a patient presenting with a generally deficient state represents<br />
an absolute contraindication.<br />
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4. In children, the cephalic region is prohibited from being needled.<br />
5. According to the Neijing, there are 26 energetic points which must not be needled deeply. This<br />
restriction is justified by the existence of vital organs or large underlying vessels and by proximity to sense<br />
organs. Therefore, it is prohibited for novices to practice deep needling on the points:<br />
1) Shou Wuli (LI 13) 14) Wangu (GB 12)<br />
2) Chengqi (St 1) 15) Changling (GB 19)<br />
3) Ruzhong (St 17) 16) Yuanye (GB 22)<br />
4) Quchong (St 30) 17) Jimai (Li 12)<br />
5) Jimen (Sp 11) 18) Zhongshu (GV 7)<br />
6) Quingling (He 2) 19) Naoshu (GV 17)<br />
7) Luoque (Bl 8) 20) Xinhui (GV 22)<br />
8) Yuzhen (Bl 9) 21) Shenting (GV 24)<br />
9) Chengjin (Bl 56) 22) Shendao (GV 11) 166.<br />
10) Lingxu (Ki 24) 23) Huiyin (CV 1)<br />
11) Sanyangluo (SJ 8) 24) Shenque (CV 8)<br />
12) Luxi (SJ 19) 25) Shuifen (CV 9)<br />
13) Jiaosun (SJ 20) 26) Shanzhong (CV 17)<br />
The use of these points therefore necessitates particular precautions. In practice, one can resort to<br />
oblique or less deep punctures.<br />
4. Note that the word “door” used in enegetic medicine of Huangdi’s era was only employed in Western Scientific<br />
Medicine from the 20th century (the “Gate Control” theory of Melzac and Wall).<br />
• We note below the “points prohibited from being needled” mentioned in the Zhen Jiu Da Cheng (5):<br />
a) Points prohibited from acupuncture are:<br />
Naoshu (GV 17) Shanzhong (CV 17)<br />
Xinhui (GV 22) Shuifen (CV 9)<br />
Shenting (GV 24) Shenque (CV 8) 167.<br />
Yuzhen (Bl 9) Huiyin (CV 1)<br />
Luoque (Bl 8) Henggu (Ki 11)<br />
Chenling (GB 18) Qichong (St 30)<br />
Luxi (SJ 19) Jimen (Sp 11)<br />
Jiaosun (SJ 20) Chengjin (Bl 56)<br />
Chengqi (St 1) Sanli (LI 10)<br />
Shendao (GV 11) Sanyangluo (SJ 8)<br />
Lingtai (GV 10) Quingling (He 2)<br />
b) Points prohibited during pregnancy<br />
Hegu (LI 4)<br />
Sanyinjiao (Sp 6)<br />
Shimen (CV 5)<br />
c) Points susceptible to provoke fainting:<br />
Yunmen (XB 2)<br />
Jinwei (CV 15)<br />
Quepen (St 12)<br />
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Jianjing (GB 21)<br />
e) The needle touching the 5 organs or making Chongyang (St 42) bleed can cause death.<br />
Also classed among the prohibited points are:<br />
Haiquan (PC ? ), located in the sublingual region<br />
Quanliao (SI 18), etc.<br />
5. “Art and Practice of Acupuncture and Moxabustion of Yang Chi Chou (1522-1620 A.D.), N.V.N. Edition.<br />
II. Points prohibited from moxabustion are also cited in the Da Cheng:<br />
Yamen (GV 15) Zhongchong (XB 9)<br />
Fengfu (GV 16) Shaochang (Lu 11)<br />
Tianshu (Bl 10) Yuji (Lu 10)<br />
Chengguang (Bl 6) Jingqu (Lu 8)<br />
Linqi (GB 41) Diwuhui (GB 42)<br />
Touwei (St 8) Yangquan (GB 33)<br />
Jingming (Bl 1) Yao Yangquan (GV 3)<br />
Zanzhu (Bl 2) Jizhong (GV 6)<br />
Suliao (GV 25) Yinbai (Sp 1)<br />
Heliao (SI 19) Lougu (Sp 7)<br />
Yingxiang (SI 20) Yinling (Sp 9)<br />
Qianliao (SI 18) Tiaokou (St 38)<br />
Xiaguan (St 7) Dubi (St 35) 168.<br />
Renying (St 9) Yinshi (St 33)<br />
Tianyou (SJ 16) Futu (St 32)<br />
Shaofu (He 8) Biguan (St 31)<br />
Yuanye (GB 22) Shenmai (Bl 62)<br />
Ruzhong (St 17) Weizhnong (Bl 40)<br />
Jinwei (CV 15) Yinmen (Bl 37)<br />
Quchai (Bl 4) Chengfu (Bl 36)<br />
Jianzhen (SI 9) Baihuanshu (Bl 30)<br />
Yangchi (SJ 4) Xinshu (Bl 15).<br />
III. The Da Cheng also raises the problem of “Meeting-Pursuit”<br />
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This is a means of supply and of capturing the energy by implantation of the needle.<br />
1 - In the first place, it is indispensible for understanding the movements of the Ying energy and Wei<br />
energy:<br />
_ Yang channels circulate to the exterior of the energetic circuit; the Luo Yang, in the interior.<br />
_ Yin channels circulate in the interior of the energetic circuit; the Luo Yin, at the exterior.<br />
In short, these Jingluo differ according to their depth. The technique of needling is the following:<br />
a - One implants the needle to “one depth” of the energetic layer to reach the Ying energy, to “two depths”<br />
to reach the Wei energy. At each depth, one performs a stopping movement to wait for the Deqi.<br />
b - At the moment of the arrival of the energy, one transmits to the needle a retreating movement in order<br />
to guide it; this movement is called “Maneuver of Meeting”.<br />
c - At the moment of departure of the energy, one transmits to the needle an advancing movement in order<br />
to follow it; this movement is called “Maneuver of Pursuit”.<br />
These acupuncture techniques are illustrated by these phrases:<br />
_ “Agitate, retreat and receive...”, “meet and capture...”, “orient to the left...” are movements intended to<br />
disperse in light of coolong what is heated up.<br />
_ “Push in well, advance and turn...”, “pursue and bring forth...”, “orient to the right...” are movements<br />
intended to tonify in light of heating up what is cooled down.<br />
2 - Finally, one must have present in mind the sites of departure and arrival of the Jingluo:<br />
_ the 3 Yang channels of the foot going from head to foot<br />
_ the 3 Yin channels of the foot leaving from the foot toward the thoraco-abdominal region<br />
_ the 3 Yin channels of the hand leaving the thorax to reach the hand<br />
_ the 3 Yang channels of the hand going from hand to head.<br />
During needling, once the Deqi is obtained, one orients the point of the needle in the direction opposite<br />
to that of the circulation of the Jingmai to execute the “Technique of Meeting” and in the same direction to<br />
execute the “Technique of Pursuit”. The Neijing has said justifiably:<br />
“In the event of fullness, one must block in order to stop. In the event of emptiness, one must bring forth<br />
in order to support.”<br />
3 - Concerning the “technique of needle implantation”, first, one looks for the point to needle with the<br />
left hand and, with the fingernail, one flattens out the entire site by rubbing to disseminate the blood and<br />
energy; in the case where one has made the point bleed, one avoids this pressure.<br />
Second, from the right hand, one poses the point of the needle and asks the patient to cough while driving<br />
the needle in well toward the left and toward the right up to the dermis. This technique involves needling the<br />
Yang area responding to the odd number.<br />
As for needling the Yin area corresponding to the even number, “The Essentials of Acupuncture” states:<br />
“One depth from the energetic layer is associated with the Ying zone. During the needling, it is necessary<br />
to provoke a “Suspended Yang” before employing the technique of “Inspiration-<br />
Expiration”, then one advances the needle up to the dermis, all en sachant measuring the depth in inches<br />
(cun)”.<br />
Then it adds:<br />
“Two depths from the Ying layer is associated with the Wei zone. During fullness, one must remain in the<br />
zone of “Suspended Yang” just as in the zone of “Double Wei” (Er Wei) and one must have clear-sightedness to<br />
evaluate the persistence or disappearance of the disease. With the left hand, one massages the point in order to<br />
render it stable as if one mimics the “Apparent Repose” of Earth; with the right hand, one holds the needle as of<br />
one mimics the “Apparent Movement” of Heaven.<br />
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169.<br />
170.
As soon as the Deqi is obtained, with the left hand one massages the point exercising a strong pressure of<br />
about 1.5 kg.; with the right hand, one shakes the needle to achieve the technique of “Tonification-Dispersion”.<br />
Among acupuncture points, only the Shu points extending in width are visible and hard to the touch.<br />
Needling the channels must be done according to the rule of “Meeting-Pursuit”. To avoid bleeding, one must<br />
press on the point, massaging it immediately upon removal of the needle.<br />
Superficial of deep needling can cause an “Ill of acupuncture (fainting). It is necessary then to<br />
immediately stop the action.<br />
Tonification and dispersion are always performd as a function of dietary energy.”<br />
CHAPTER LXI<br />
The 5 Prohibitions<br />
(Wu Jin)<br />
Chapter 61 of the Lingshu speaks on the definition of the<br />
_ “5 Prohibitions” (Wu Jin)<br />
_ “5 Exhaustions” (Wu Dua)<br />
_ “5 Excesses” (Wu Guo)<br />
_ “5 Contraries” (Wu Ni)<br />
_ “9 Indications” (Jiu Yi) (1)<br />
among which the “5 Prohibitions” are taken for the title of this chapter.<br />
The “5 Prohibitions” designates the 5 days that needling of certain regions of the body is<br />
prohibited.<br />
The “5 Exhaustions” apply to a great emptiness of the essential energy for which dispersion<br />
is prohibited.<br />
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171.
The “5 Excesses” concern the limits of tonification and dispersion to never overstep.<br />
The “5 Contraries” designates the discordance between the pulse and signs during which<br />
needling is absolutely advised against.<br />
The “9 Indications” are not addressed here because they are developed in the chapter “9<br />
Needles” of this classic.<br />
This chapter consists of 4 paragraphs.<br />
1. Cf. Chapter 78 (“Dissertation on the 9 Needles”).<br />
PARAGRAPH 1 172.<br />
Huangdi:<br />
“I have heard something about the “5 Prohibitions” (Wu Jin) of acpuncture.<br />
What are these prohibitions?”<br />
Qi Bo:<br />
“It concerns the days needling is prohibited.”<br />
Huangdi:<br />
“I have heard something about the “5 Exhaustions” (Wu Dua).”<br />
Qi Bo:<br />
“Dispersion is strictly advised aganist in diseases forbidden to be needled”.<br />
Huangdi:<br />
“I have heard something about the “5 Excesses” (Wu Guo).”<br />
Qi Bo:<br />
“Tonification and dispersion must not exceed their limit.”<br />
Huangdi:<br />
“I have heard something about the “5 Contraries” (Wu Ni).”<br />
Qi Bo:<br />
“The discordance between signs and pulses is a contrary state.”<br />
Huangdi:<br />
“I have heard something about the “9 Indications” (Jiu Yi).”<br />
Qi Bo:<br />
“To delve very deeply into the theory of the “9 Needles” is to know the “9<br />
Indications”.”<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Zhang Shi explains:<br />
“This paragraph completes the previous one via the study of the “5 Prohibitions”, “5 Exhaustions”, “5<br />
Excesses”, “5 Contraries” and the “9 Indications”.<br />
II - N.V.N.:<br />
The theory of the “9 Needles” is shown in Chapter 1 of this classic (“9 Needles and<br />
12 Yuan”).<br />
In regard to the “5 Excesses”, Zhang Jing yue specifies:<br />
“Excessive tonification maintains the perverse energy and excessive dispersion exhausts the essential<br />
energy.”<br />
PARAGRAPH 2 173.<br />
Huangdi:<br />
“What is the meaning of the Wu Jin (5 Prohibitions)? Please inform me of the<br />
days acupuncture are prohibited.”<br />
Qi Bo:<br />
“On the Jia Yi (1st and 2nd Celestial Stems) day, do not needle the head or<br />
utilize the method “Fa Meng” (light up vision) to treat the eyes and ears.<br />
On the Bing Ding (3rd and 4th Celestial Stems) day, do not use the method<br />
“Chen Ai” (raise dust) to needle the shoulder, throat and the point Lianquan (CV<br />
23).<br />
On the Wu Ji (5th and 6th Celestial Stems) day and on the day responding to Si<br />
Gui (“4 Precious” designating Chen, Wei, Xu and Chou, that is to say, the 5th, 8th,<br />
11th and 2nd Terrestrial Branches) do not needle the abdominal area or utilize the<br />
method Ju Zhao (remove fingernail) to disperse water (organic liquid).<br />
On the Gong Xin (7th and 8th Celestial Stems) day, do not needle the thigh and<br />
knee.<br />
foot.<br />
On the Ren Gui (9th and 10th Celestial Stems) day, do not needle the leg and<br />
Such are the Wu Jin (5 prohibitions).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1. The 10 Celestial Stems start on the Jia-Yi (1st and 2nd Celestial Stems) day and end on the Ren-Gui<br />
(9th and 10th Celestial Stems) day. Each has its correspondence:<br />
_ Jia-Yi (1st and 2nd Celestial Stems) respond to the head<br />
_ Ren-Gui (9th and 10th Celestial Stems), to the feet<br />
_ Bing-Ding (3rd and 4th Celestial Stems), to the upper part of the body<br />
_ Gong-Xin (7th and 8th Celestial Stems), to the lower part of the body<br />
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In order to respond to the 4 Seasons (Heaven). 174.<br />
2. Wu-Ji (5th and 6th Celestial Stems) respond to Earth. This is why it meets up with<br />
Si-Gui (“4 Precious” designating the 4 Terrestrial Branches, 5th, 8th, 11th and 2nd, that is to say, Chen, Wei, Xu<br />
and Chou).<br />
3. Jia (1st Celestial Stem) designates Yang-Wood and Yi (2nd Celestial Stem), Yin-Wood. Yin and Yang<br />
spontaneously gather together and not under the action of the metabolism of the energy.<br />
4. Fa Meng (Light Up Vision) and Chen Ai (Raise Dust) are two methods of “ventilating” the energy.<br />
5. The 10 Celestial Stems create and transform the “5 Movements” of Earth. The union of these stems is<br />
spontaneous; this is why it is forbidden to “extract” the Qi (that is to say, to needle) on the days of the activity<br />
of these stems.”<br />
II - Ma Shi states:<br />
“The parts of the body responding to the “Celestial Stems” are:<br />
_ the head, on day Jia-Yi (1st and 2nd Celestial Stems)<br />
_ the shoulder, neck and throat, on day Bing-Ding (3rd and 4th Celestial Stems)<br />
_ the thigh and knee, on day Gong-Xin (7th and 8th Celestial Stems)<br />
_ the leg and foot, on day Ren-Gui (9th nd 10th Celestial Stems).<br />
Thus, it is forbidden to needle one these regions of the body on the corresponding day.”<br />
III - N.V.N.:<br />
1. Fa Meng is a needling technique of used in ENT.<br />
Therefore, for example, in hypoacusia and amblyopia, needling the point Tinggong (SI 19) must be done at<br />
the Wu hour (7th Terrestrial Branch, that is to say, “11-13h”).<br />
2. Chen Ai is a needling technique used to treat Yang afflux at the level of the thorax with the following<br />
manifestations: cough, dyspnea, thoracic fullness, fear of dust and smoke... .<br />
In this case, Tianrong (SI 17) and Lianquan (CV 23) are two specific points used. (Fig. 1)<br />
3. Gu Zhao is a technique of dispersion of “Water encroaching on Earth-Spleen” causing a stiffness of the<br />
limbs, lumbar region and knee joint with acute or chronic inflammation, dryness or with effusion of the synovial<br />
membranes, particularly tendinous synovia.<br />
It concerns a simple needling technique to remove liquid located in the cutaneous system.<br />
These techniques and point utilized are described in Chapter 75 of this classic (“Effects of Needling on<br />
the Source Energy and Perverse Energy”).<br />
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175.
PARAGRAPH 3<br />
Figure 1<br />
The three points cited in Chapter 75 of thic classic.<br />
Huangdi:<br />
“What is the meaning of “5 Exhaustions” (Wu Dua)?”<br />
Qi Bo:<br />
“Extreme weight loss (cachexia) applies to the 1st exhaustion.<br />
Extreme weakness after marked hemorrhage characterizes the 2nd<br />
exhaustion.<br />
Extreme weakness after marked sweating qualifies the 3rd exhaustion.<br />
Extreme weakness after marked diarrhea involves the 4th exhaustion.<br />
Extreme weakness after post-partum metrorrhagia characterizes<br />
the 5th exhaustion.<br />
In all these cases, the method fo dispersion is strictly advised against.”<br />
EXPLANATIONS AND COMMENTARIES 176.<br />
Zhang Shi:<br />
“In the cases of cachexia and escape of the energy and blood, even in the presence of perverse energy,<br />
dispersion is strictly prohibited.”<br />
PARAGRAPH 4<br />
Huangdi:<br />
“What is the significance of the “5 Contraries” (Wu Ni)?”<br />
Qi Bo:<br />
“1. The disease of heat, with calm (Jing) pulse and sweating with agitated<br />
(Dong), applies to 1st Contrary.<br />
2. Diarrhea, with wide√ (Hong) and changing (Da) pulse, involves the 2nd<br />
Contrary.<br />
3. “Zhua Bi” (chronic paresthesia), with articular inflammations,<br />
inflammatory rheumatism, feverish body and empty (Xu), pulse designates the 3rd<br />
Contrary.<br />
4. The overflowing of the perverse energy toward the exterior, with dry and<br />
thinned body, fever, pale color and melena (sign of seriousness of the disease),<br />
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characterizes the 4th Contrary.<br />
5. The disease of Cold-Heat, in the chronic state with emaciation (weight loss)<br />
and hard pulse, indicates the 5th Contrary.<br />
Such are the “5 Contrary” (Wu Ni).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“1. The heat disease with calm pulse is an Yang affliction with Yin pulse.<br />
2. The full and hurried pulse after sweating indicates the non-excretion of perverse energy via the sweat<br />
gland. 177.<br />
3. With diarrhea, the pulse is generally deep and weak. In contrast, the wide√ and changing pulse<br />
heralds an excretion of Yin toward the bottom and a Yang fullness toward the top, that is to say, a separation of<br />
Yin and Yang, top and bottom.<br />
4. Zhua Bi (chronic paresthesia) with “rupture-decay” of the muscular masses is due to the presence of<br />
perverse humidity which alters the “Xing” (form) and becomes transformed little by little into heat.<br />
The exhausted pulse indicates the total deterioration of the Spleen-Stomach system.<br />
“Weight loss, whitish color and melena” are the signs heralding the annihilation of the energy (of the<br />
exterior) and escaping of blood and organic liquid (of the interior). This phenomenon bears the name<br />
“Separation/Escaping” of blood and energy.<br />
5. The dimunition of bodily form caused by cold and heat with strong and hard pulse indicates the<br />
fullness of perverse energy and emptiness of essential energy.<br />
In these 5 Contrary” syndromes, acupuncture is strictly forbidden.”<br />
II - N.V.N.:<br />
In relationship to the “5 Contraries” (Wu Ni), Zhang Jing Yue (1563-1640 A.D.) furnishes us with the<br />
following information:<br />
“1. The disease of heat with calm pulse is a Yang syndrome with Yin pulse. After sweating, the full (Shi)<br />
and hurried pulse indicates the exhaustion of the energy of the Yin root.<br />
2. With diarrhea, instead of a calm pulse, the wide√ (Hong) and changing (Da) pulse denotes the presence<br />
of Yang in a victorious state.<br />
3. In the Zhua Bi disease (chronic paresthesia), “rupture” of the muscular mass, hot body and exhausted<br />
(empty) pulse heralds the escaping of Yuan Qi (source energy).<br />
4. Overflowing of perverse energy toward the exterior, dried out and thinned body, melenous stools with<br />
coagulated blood... results from the escaping of Jing (quintessence) and Qi (energy), causing the depletion of Yin<br />
with heat manifestations (fever).<br />
5. In the Cold-Heat disease, thinned body and hard and full pulse denotes a serious attack on Spleen-<br />
Stomach with appearance of Organ-Root.<br />
The 5 Contrary syndromes (Wu Jin) are all associated with “Emptiness of Yin” conforming to Chapter 8 of<br />
this classic (“Origin of the Mental”):<br />
“... The 5 organs receive the Jing (quintessence). One must never injure the Jing beacuse this lesion<br />
spontaneously causes Emptiness of Yin expressing as a deprivation of energy. The prognosis is fatal.<br />
As a result, those manipulating the needles must carefully study the state of the patient to determine the<br />
presence or absence of Jing, Shen, Hun, Po and Yi. If these 5 components are absent, treatment by acupuncture is<br />
advised against.”<br />
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CHAPTER LXII<br />
Arterial Points<br />
(Dong Shu) (1)<br />
no. 178/179.<br />
Chapter 62 of the Lingshu raises the problem of the existence of “arterial points” (Dong<br />
Shu) at the level of the 3 channels: Hand Taiyin (Lu), Foot Yangming (St) and Foot Shaoyin (Ki).<br />
_ The arterial points of Cun Kou (radial pulse), Taiyuan (Lu 9), Jingqu (Lu 8) and Lieque (Lu<br />
7) are propelled by the energy of the lung in relation to the unceasing movements of inspiration<br />
and expiration.<br />
_ The arterial point of the Foot Yangming (St), Renying (St 9), is propelled by Han Qi (free<br />
energy exempt from constraint) of the stomach.<br />
_ the arterial point of the Foot Shaoyin (Ki), Taixi (Ki 3), is propelled by the energy of the<br />
descending branch of the Chongmai.<br />
This chapter also addresses the obvious relevance of the Luo Vessels (Longitudinal Luo or<br />
Luo Bie) and Si Jie (4 points of passage, entry and exit) in the circulatory process of Ying Qi<br />
(nutritive energy).<br />
Ma Shi emphasizes: “Chapter 62 of the Lingshu gives dissertation on the unceasing<br />
pulsations of certain points located on the Hand Taiyin (Lu), Foot Yangming (St) and Foot Shaoyin<br />
(Ki), hence the title of this chapter.”<br />
This chapter consist of 4 paragraphs.<br />
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1. Literally, “Dong” in the sense of “Dong Mai” which means “arterial vessels”, and “Shu” designates the energetic<br />
points of unceasing movements.<br />
PARAGRAPH 1 180.<br />
Huangdi:<br />
“Among the 12 Jingmai, only the Hand Taiyin (Lu), Foot Yangming (St) and<br />
Foot Shaoyin (Ki) are endowed with arterial points. Why?”<br />
Qi Bo:<br />
“This underscores, even more, the importance of the relationship between<br />
the energy of the stomach and the pulse.<br />
The stomach is the “sea” of the 5 organs and 6 bowels. The pure energy<br />
reaches the lung. The energy of the lung starts via the Taiyin (Lu) and follows the<br />
respiratory rhythm. Each expiration responds to<br />
2 pulsations, and each inspiration, also to 2 pulsations.<br />
Inspiration and expiration are uninterrupted. This is why the pulsations are<br />
unceasing.”<br />
Huangdi:<br />
“The energy passes via Cun Kou (mouth of the inch: radial pulse);<br />
it progresses rapidly. Where does this energy come from? When it regresses slowly,<br />
where does is leak/escape/recede fuit√?<br />
What are the routes of this progression and this regression? I have still not<br />
clearly grasped their mechanism. Please inform me.”<br />
Qi Bo:<br />
“When the energy leaves the organ for the exterior, it is as rapid as an arrow<br />
shot from a bow, like a waterfall dropping into a river.<br />
At its arrival at the thenar eminence (Yuji- Lu 10), the energy grows<br />
progressively weaker; the residual energy becomes dispersed in order to carry out<br />
an ascent. From here, the energetic potential gradually dies doww.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“Huangdi questions about the pulsatile (arterial) points belonging only to the Hand Taiyin (Lu), Foot<br />
Yangming (St) and Foot Shaoyin (Ki) such as:<br />
_ Taiyuan (Lu 9)<br />
_ Renying (St 9)<br />
_ Taixi (Ki 3)<br />
_ Chongyang (St 42)... .<br />
Concerning the points of the other vessels, the pulsation is weak and imperceptible, hence Huangdi’s<br />
question.<br />
• Qi Bo’s reply calls forth, in the first place, the channel of the lung because this channel, although<br />
starting at the lung organ, has its source at the stomach. Therefore, it is necessary to carefully study the stomach<br />
vessel to better understand the lung vessel.<br />
The stomach,“sea” of the 5 organs and 6 bowels, recieves the Cereal Water (Shui Gu: food) in order to<br />
transform it into energy. That contained in the Shangjiao (Upper Jiao- UJ) bears the name Xin Qi (metabolized<br />
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energy or new energy) and that contained in the Zhongjiao (Middle Jiao- MJ) is named Ying Qi (nutritive energy).<br />
181. Ying Qi is a pure energy (Sheng Qi). it is elaborated<br />
at the Zhongjiao (MJ). It descends to the Xiajiao (Lower Jiao- LJ), then asecnds to the Shangjiao (UJ). This energy<br />
contained in the stomach is only the Wei Qi (energy of the stomach) (2), also called Zu Qi (energy of the foot or<br />
energy of Foot Yangming- St).<br />
Therefore, Sheng Qi (pure energy coming from foods) follows the Xin Qi (metabolized energy or new<br />
energy) in order to circulate within the Jingmai, then, under the action of the Zhongjiao (MJ), it flows into the<br />
lung to be transported into the Taiyin (Lu). Then from there, it reaches:<br />
_ the Hand Yangming (LI)<br />
_ Foot Yangming (St)<br />
_ Foot Taiyin (Sp)<br />
_ Hand Shaoyin (He)<br />
_ Hand Taiyang (SI)<br />
_ Foot Taiyang (Bl)<br />
_ Foot Shaoyin (Ki)<br />
_ Hand Jueyin (XB)<br />
_ Hand Shaoyang (SJ)<br />
_ Foot Shaoyang (GB)<br />
_ Foot Jueyin (Li),<br />
finally returning to the Hand Taiyin (Lu).<br />
a - This cyclic circulation follows the respiratory rhythm. Each inspiration responds to<br />
2 pulsations, and each expiration also to 2 pulsations, to which one must add 1 more respiration responding to<br />
the movement of rest, that is, a total of 5 pulsations for each respiration.<br />
Inspiration and expiration, being in continual motion, the pulsations are unceasing.<br />
b - Cun Kou (mouth of the inch: radial pulse), site of reunion of the 12 Jingmai, belong to the Hand Taiyin<br />
(Lu) where the point Taiyuan (Lu 9) is found.<br />
The energy leaves the organ like an arrow flying from a bow. When it arrives at Cun Kou, it passes to the<br />
thenar eminence in order to pursue its trajectory. But once arriving at Yuji (Lu 10), the energy grows weaker. As<br />
a result, when it leaves the thenar eminence, it spreads thin to carry out an ascending movement (toward<br />
Shaochang- Lu 11). This is why, the other channels, once arriving at the thenar eminence, manifest by weak and<br />
small pulsations.<br />
c - The lung, site of outcome/result of the “100 vessels”, is the only organ endowed with uninterrupted<br />
movements. It cannot be compard to the other organs.”<br />
II - N.V.N.:<br />
The original text of this paragraph is extremely difficult to interpret. Our translation is based of the<br />
explanations of Zhang Jing Yue (1563-1640 A.D.).<br />
2. According to Ma Shi, one distinguishes 2 types of Ying (Rong) energy, that contained within the Jingmai called<br />
Wei Qi (“Wei” = stomach, “Qi” = energy) and that circulating within the Jingmai called<br />
“Ying (Rong) Qi (nutritive energy). Do not confuse the energy of the stomach, Wei Qi, with the defensive energy called Wei<br />
Qi.<br />
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182.
PARAGRAPH 2<br />
Huangdi:<br />
“Where do the pulsations of the Foot Yangming (St) come from?”<br />
Qi Bo:<br />
“The energy of the stomach flow out into the lung. A part of this energy, Han<br />
Qi (free energy exempt from constraint), reaches the cephalic region via th<br />
laryngo-pharyngeal route,<br />
_ reaches the “7 orifices” (eyes, nose, ears, mouth)<br />
_ penetrates into the brain via the ocular system<br />
_ comes back out at the forehead<br />
_ passes to the point Re Zhu Ren (other for Shangguan- GB 3)<br />
_ reaches the point Jiache (St 6) to unite with Foot Yangming (St)<br />
_ and redescends with the Foot Yangming (St) to the point<br />
Renying (St 9).<br />
The infiltration of these vessels of the energy of the stomach in this cephalic<br />
region transmits unceasing pulsations to Renying (St 9:<br />
carotid pulse).<br />
Therefore, Yin and Yang, top (Renying: carotid pulse) and bottom<br />
(Cun Kou: radial pulse) beat in unison. This is why:<br />
_ in the Yang disease, the small pulse is contrary<br />
_ and in the Yin disease, the large pulse is contrary.<br />
In total, Yin and Yang are in together in movement and restlike a tense<br />
string whose relaxing represents the disease.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the pulsations of the energy of the Foot Yangming (St).<br />
Han Qi, elaborated at the Shangjiao (UJ), is totally Yang. It makes up part of the energy of the stomach.<br />
When the energy of the stomach arrives at the lung, Han Qi rises up toward the head via the path of the<br />
throat. First, it affects the “7 orifices”, and via the ocular path, it comes back out via the point Jingming (Bl 1),<br />
then successively passes the points:<br />
_ Zanshu (Bl 2)<br />
_ Quchai (Bl 4)<br />
_ Wuchu (Bl 5)<br />
_ Chengguang (Bl 6)<br />
_ Tongtian (Bl 7)<br />
_ and Luoque (Bl 8)<br />
to penetrate into the brain.<br />
From the brain, it emerges at the forehead, reaching the point Shangguan (GB 3), and descends to the point<br />
Jiache (St 6), where it unites with the Foot Yangming (St) which accompanies it to the point Renying (St 9).<br />
This particular vessel of the energy of the stomach ascends and descends in such a way that top and<br />
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183.
ottom, Yin and Yang beat in unison.<br />
In individuals affected by Yang diseases, the pulse must be wide and large because the small pulse is<br />
contrary (to the disease).<br />
As a result, in the case where the Yang disease is calm and the Yin disease is agitated like drawing a<br />
string on the/one’s side√, this represents disease.<br />
Such is the cause of the permanent beating of the pulse of the stomach from which one can determine the<br />
nature of the disease.”<br />
II - N.V.N.:<br />
This paragraph involves the processes of the unceasing movements of the point<br />
Renying (St 9: carotid pulse) of the Foot Yangming. (Figure 1)<br />
Zhang Jing Yue specifies:<br />
“The energy of the stomach is the Yangming; its pulse is reflected at Renying (St 9:<br />
carotid pulse). That of the lung is the Taiyin; its pulse is reflected at Cun Kou (radial pulse).<br />
As a result, the energy of the stomach and that of the lung are mutually controlled; their pulsations are<br />
in harmony as if they were one”.<br />
In clinical practice, Cun Kou of the right wrist bears the name Qi Kou (“mouth of the energy”) and that of<br />
the left, the name Renying (“human reception”). Ma Shi’s explanation in Chapter 19 (“Energies of the 4 Seasons”),<br />
Paragraph 16, of this classic is the following:<br />
“Examination of the pulse is aimed at appreciating the state of worsening or improvement of the disease.<br />
Examination of Qi Kou is performed at the right wrist, and examination of Renying, at the left pulse. If Qi Kou is<br />
neither firm, nor full, nor slippery, but soft, it denoted the regression of the disease of endogenous etiology; if<br />
Renying reveals the same qualities, it indicates the disease of exogenous etiology in the process of disappearing.<br />
184.<br />
In the presence of these pulses, if the channels are still in a state of fullness, the disease evolves in 3<br />
days toward cure.<br />
Qi Kou (right radial pulse) is intended to respond to diseases localizing at the 6 Yin channels (feet and<br />
hands) because it belongs to the energy coming from the organs (Yin). Similarly, Renying (left radial pulse),<br />
belonging to the energy coming from the bowels (Yang), is intended to respond to diseases localizing at the 6 Yang<br />
channels (feet and hands).”<br />
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Figure 1:<br />
Circulation of Han Qi (free energy exempt from constraint) of the stomach<br />
and the Renying (carotid) pulse.<br />
PARAGRAPH 3 185.<br />
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Huangdi:<br />
“Where do the arterial pulsations of Foot Shaoyin (Ki) come from?”<br />
Qi Bo:<br />
“Chongmai, “sea” of the 12 Jingmai, is a great vessel coming from the kidney.<br />
A branch passes to Qijie (other name for Qichong- St 30), descends the inner thigh,<br />
reaches the posterior part of the internal malleolus, arrives at the top of the foot<br />
via the path of the Luo of the Foot Shaoyin (Ki) (where Dachong- Ki 4 is located) to<br />
heat up the bones and muscles of the leg. It is therefore via the energy of<br />
Chongmai that the pulsations of the Foot Shaoyin (Ki) are unceasing.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi specifies:<br />
“This paragraph concerns the arterial point of the Foot Shaoyin (Ki), Taixi (Ki 3), located on the posterior<br />
tibial artery, behind the internal malleolus.<br />
The Chongmai, one of the “8 Curious Vessels” large vessel coming from the kidney, has a branch which<br />
passes to Qijie (Qichong- St 30), descends the inner surface of the thigh, follows the Foot Shaoyin (Ki) in order to<br />
descend the inner thigh of the leg and cross the points:<br />
_ Fuliu (Ki 7)<br />
_ Shaohai (Ki 6)<br />
_ Shuiquan (Ki 5)<br />
_ Dachong (Ki 4)...<br />
in order to arrive at Yongquan (Ki 1) located at the sole of the foot.<br />
Once having arrived atDachong (Ki 4), Luo point of the Foot Shaoyin (Ki), the Chongmai emits numerous<br />
little vessels toward the top of the foot where the point Chongyang (St 42), located<br />
on the pedal artery, is found in order to heat up the lower limb. (Figure 2)<br />
It is therefore via the Chongmai that the pulsations of the Foot Shaoyin (Ki) are unceasing.”<br />
II - N.V.N.:<br />
Chapter 38 of this classic (“Contrary and Favorable. Fat and Thin”) also describes the descending branch<br />
of the Chongmai (3). We recall it here:<br />
Huangdi: “Only the Foot Shaoyin (Ki) is endowed with a vessel directed toward the bottom.<br />
Is this that?” 186.<br />
Qi Bo: “This is not that. There is the Chongmai named “Sea” of the 5 Organs and 6 Bowels. The 5 organs<br />
and 6 bowels are maintained in blood and energy by the Chongmai. This blood and energy is directed toward the<br />
top and emerges via the throat where it flows down into the Yang channels. At the bottom of the abdomen, it has a<br />
vessel which projects into Qijie (other name for Qichong- St 30) and from there it runs alongside the inner thigh<br />
and penetrates into the popliteal crease and edges its way toward the inner surface of the leg to permeate the 3<br />
Yin channels to behind the internal malleolus where the great Luo of the kidney is found, bearing the<br />
name<br />
3. See Lingshu, Volume II, page 253, N.V.N. Edition, page 235, J.T.S. Edition.<br />
Dachong (Ki 4). At this level, numerous branches penetrate toward the top of the foot and into the space of the<br />
great toe where they permeate and heat up the muscles and tendons.<br />
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Figure 2:<br />
Descending branch of the Chongmai and its branches.<br />
In the event of stagnation of these little vessels, the artery (pedal) stops beating, and the absence of pulse<br />
at the top of the foot indicates Jue Ni (afflux), origin of cold (of the feet).”<br />
Huangdi: “On what basis to you say that?”<br />
Qi Bo: “It is based on patient questioning and palpation of the pulse (of the pedal artery). In the absence<br />
of stasis, the artery continues to beat. Therefore, we know how to understand the favorable and unfavorable<br />
reason.”<br />
Huangdi: “The Dao (of acupuncture) transmitted by the sages is deep! It is more luminous than the sun<br />
and moon, more subtle than Hao and Li (4). Without you, no one would be able to explain this Dao.”<br />
4. Small ancient coins or, more exactly, small units of measure: Hao = centimeter; Li = miilimeter.<br />
Ma Shi furnishes a similar explanation in this regard:<br />
“This paragraph concerns the descending trajectory of the Chongmai.<br />
The Chongmai is the “sea” of the 5 organs and 6 bowels because it maintains them in blood and energy.<br />
Its descending trajectory starts at Qijie (Qichong- St 30), runs alongside the inner thigh to the popliteal<br />
crease and flows alongside the inner leg to the point Dachong (Ki 4), located behind the iinternal malleolus<br />
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187.
where numerous branches depart:<br />
_ the ascending branches start at Qijie and are directed toward the leg and permeate the<br />
3 Yin channels (liver, spleen and kidney),<br />
_ and the branches which reach the top of the foot and pass to the point Yingquan (Ki 1) on the one hand,<br />
and the space of the great toe on the other hand, permeate the Luo to heat up the muscles and tendons. (Figure 2)<br />
In the event of stasis at the level of these branches, absence of beating of the artery (pedal) indciates a<br />
contrary afflux (Jue Ni), responsible for cold feet. But what criterion explains this? One basis one’s judgment on<br />
information from the patient before examining the pulse. If the artery (pedal) ceases beating, it is an unfavorable<br />
sign; the opposite is favorable. The absence or presence of energetic afflux at the level of the foot is therefore<br />
easy to diagnose.”<br />
PARAGRAPH 4<br />
Huangdi:<br />
“Ying (nutritive energy) and Wei (defensive energy) circulate everywhere<br />
within the body, above and below, like a circle without end.<br />
During attack by perverse energy or great cold, the limbs are fatigued and lax, Yin<br />
and Yang are perturbed, the points of reunion of blood and energy are in<br />
disequilibrium... . What path aids the Qi to circulate beforehand?”comme aupraravent<br />
188.<br />
Qi Bo:<br />
“The 4 limbs are the sites of gathering of the Yin channels and Yang<br />
channels. The are also the sites where the Luo vessels belonging to the Jingmai<br />
depart from.<br />
The Si Jie (4 sites of passage, entry and exit) are quicker/ shortened<br />
√raccourci sites of reunion of Qi (Ying and Wei). This is why, despite the obstruction<br />
of these Luo vessels by perverse energy, the correlation of Yin and Yang of the<br />
channels continues to be assured by the routes of the Si Jie.<br />
When the 4 limbs are free of perverse energy, Ying and Wei resume their<br />
normal pathway (path of the Luo) in order to circulate like a circle without end.”<br />
Huangdi:<br />
Correct! This is clearly the meaning of the “Necklace of Jade without<br />
beginning or end” whose cycles are constantly renewed, cannot be enumerated.<br />
This clearly explains the problem I wanted to delve deeply into.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the circulation of Ying and Wei, like a circle without end, not able to be<br />
stopped by any perverse energy.<br />
Huangdi would like to be informed:<br />
_ about Ying Qi which follows the Tong Qi (a priori energy) in order to circulate within the channels,<br />
beginning by the Hand Taiyin (Lu) and ending by the Foot Jueyin (Li),<br />
_ and about Wei Qi circulating within the interchannel spaces and within the pilo-cutaneous system,<br />
beginning by the zones associated with the Foot Taiyang (Bl) and ending by the Foot Taiyin (Sp).<br />
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• Yin and Yang channels communicate like a circle without beginning or end. Faced with the case of an<br />
individual, suddenly in the presence of perverse energy or great cold, presenting fatiguability and laxity of the<br />
limbs,<br />
_ how can these channels avoid obstruction?<br />
_ by what pathway can Ying circulate as before, that is to say, beginning by the Hand Taiyin (Lu) and<br />
ending by the Foot Jueyin (Li)?<br />
_ and by what pathway can Wei circulate like before, that is to say, beginning by the Foot Taiyang (Bl)<br />
and ending by the Foot Taiyin (Sp)?<br />
The problem is quite delicate.<br />
Our reply is that of Qi Bo’s. In effect,<br />
_ the 4 limbs are the sites of reunion of beginning and ending of the Yin and Yang channels (5). They are<br />
also the sites of connection of the Luomai and Jingmai.<br />
_ Si Jie are the 4 points of opening by which Ying Qi circulating within the channels communicate with<br />
Wei Qi circulating outside the channels within the flesh and skin. 189.<br />
Therefore, in the case of obstruction of the Luo vessels, there are always other paths of aeration which are<br />
free that allow the Ying Qi to circulate following a circle without end. This is why neither perverse energy nor<br />
great cold can stop it.”<br />
II - N.V.N.:<br />
This paragraph’s theme is the role of the Luo vessels (Longitudinal Luo or Luo Bie: Distinct Luo) and “Si<br />
Jie” (4 points of passage, entry and exit) in the circulatory process of Ying energy within the channels.<br />
(5).<br />
Recall that:<br />
_ the Luo points are the principal mechanisms of aeration of the Jingmai<br />
_ the Qijie points, four in number, called “Si Jie” are the auxillary mechanisms of aeration of the Jingmai<br />
5. See Chapter 52 of the Lingshu (“Defensive Energy”), page 47, J.T..S. Edition.<br />
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no 190/191.
CHAPTER LXIII<br />
Dissertation on the Five Sapors<br />
(Wu Wei Lu)<br />
This Chapter 63 of the Lingshu speaks on the distribution of the “5 Sapors” at the level of<br />
the organs. The excessive supply of sapor can cause diseases. The title, “Dissertation on the Five<br />
Sapors” (Wu Wei Lu), is thus explained.<br />
This chapter consists of 5 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi questions Shao Yu:<br />
“The “Five Sapors”, elaborated at the level of the stomach, are all directed<br />
toward their site of distribution and can cause disease.<br />
Therefore,<br />
_ the sour sapor is directed toward the muscles and its excess can provoke<br />
urinary retention.<br />
_ the salty sapor is directed toward the blood part and its excess can provoke<br />
thirst.<br />
_ the spicy sapor is directed toward the energetic part and its excess can<br />
provoke the sensation of emptiness of the heart.<br />
_ the bitter sapor is directed toward the bones and its excess can provoke<br />
nausea and vomiting.<br />
_ the sweet sapor is directed toward the flesh (dermis) and its excess can<br />
provoke melacholy.<br />
I know this, but I unaware of their origin. Can you tell me the cause.”<br />
Shao Yu replies: 192.<br />
“During penetration of sour sapor into the stomach, its energy, of immersing<br />
and astringent quality, is directed toward the two Jiao (Zhongjiao- Middle Jiao/MJ<br />
and Shangjiao- Upper Jiao/UJ) and can no longer carry out movements of entry<br />
and exit, that is to say, it remains in the stomach.<br />
If the interior of the stomach is temperate, this energy (sapor) reaches the<br />
descending route and inserts into the bladder whose wall is thin and supple. In<br />
contact with the sour sapor, this wall retracts and causes blockage of the liquid<br />
circulation, hence urinary retention.<br />
Yin Qi designates the genito-urinary system, site of gathering of the energy<br />
of the muscles. This is why, when the sour sapor reaches the liver, it extends<br />
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toward Tong Jin (Union of Muscles).<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi clarifies:<br />
“The sour sapor is an energy of a “descending, gathering and conserving” nature. Arriving at the<br />
Zhongjiao (Middle Jiao: fundus) of the stomach, it becomes directed toward the 2 Jiao: Zhongjiao (MJ) and<br />
Shangjiao (UJ).<br />
The moderate and well-balanced heat (Wen) of the interior of the stomach prompts it to reach the bottom<br />
and insert into the bladder.<br />
The vesicular covering membrane, thin and supple, becomes retracted upon receiving the sour sapor. This<br />
retraction blocks the liquid route, hence urinary retention.<br />
The liver governs the muscles. Its sapor is sour. This is why, in the interior, urinary retention is its<br />
illness, and at the exterior, it extends toward Tong Jin (reunion of accumulated muscles in the pubic region) at<br />
the level of Yin Qi (energy of the genital organs).<br />
In this regard, in Chapter 23 of the Suwen (“Discourse on the Five Energies”), it is advised: “Sour<br />
disperses the muscles. In diseases of the muscles, do not give overly sour foods.”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“The salty sapor reaches the blood part. Its excess can cause thirst.<br />
Why?”<br />
Shao Yu: 193.<br />
“When the salty sapor penetrates into the stomach, its energy reaches the<br />
Zhongjiao (MJ) which directs it into the blood vessels. It then produces a fusion of<br />
blood and salty sapor, responsible for blood stagnation bringing with it an afflux<br />
of stomach water in order to augment the hygrometric degree.<br />
Then, when the water of the interior of the stomach is exhausted, the<br />
pharyngeal path and base of the tongue dry out, giving a sensation of thirst.<br />
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These blood vessels are circulatory routes dependent on the Zhongjiao (MJ).<br />
This is why, once within the stomach, the salty sapor passes spontaneously into the<br />
blood.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi clarifies:<br />
“This paragraph concerns the overly salty food causing thirst.<br />
Once within the stomach, the salty sapor must necessarily flow down into the Zhongjiao (MJ) before<br />
passing into the blood because this is the site of departure of all blood and energetic vessels of the organism.<br />
Blood stagnation due to fusion of blood and salty sapor automatically triggers a call to the lqiuid<br />
substance contained within the stomach, hence exhaustion of gastric liquid, responsible for dryness of the throat<br />
(pharynx) and tongue with sensation of thirst.”<br />
II - N.V.N.:<br />
The explanaton of the process of formation of blood stagnation given by Ren Yu Yin is very close to that<br />
furnished by Ma Shi. According to him,<br />
“Blood is a thick substance of red color conditioned by the Zhongjiao (MJ) which executes the order of the<br />
Shen lodged within the heart.<br />
The salty sapor is an energy belonging to Water-Cold. As a result, the fusion of blood and salty sapor<br />
causes the phenomena of stagnation and dryness/accumulation, hence the necessary presence of liquid substance<br />
contained within the stomach to humidify them.<br />
Upon exhaustion of this liquid substance, the laryngo-pharyngeal route and base of the tongue dry out<br />
provoking the sensation of thirst.<br />
Blood vessels are pathways belonging to the Zhongjiao (MJ). When the energy of the salty sapor arrives at<br />
the Zhongjiao (MJ), it spontaneously passes into the blood.”<br />
PARAGRAPH 3 194.<br />
Huangdi:<br />
“The spicy sapor reaches the energetic part. Its excess can provoke agitation<br />
of the heart (sensation of emptiness of the heart). Why?”<br />
Shao Yu:<br />
“When the spicy sapor arrives in the stomach, its energy ascends toward the<br />
Shangjiao (UJ) whose function is to receive the dietary Jing and distribute it into<br />
the Yang (external) parts of the body.<br />
Therefore, when sapor energy of ginger and garlic rises up toward the<br />
Shangjiao (UJ), it stimulates without stopping the Ying (nutritive energy) and Wei<br />
(defensive energy). If it remains in the region “under the heart” (epigastric) for a<br />
longtime, it causes “agitation” of the heart (emptiness of the heart).<br />
The spicy sapor circulates with the Qi (1). Together, they can reach the<br />
exterior by sweating.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi clarifies:<br />
“This paragraph concerns overly spicy food with the ability to provoke a sensation of “emptiness of the<br />
heart” (agitation of the heart).<br />
When the spicy sapor arrives in the stomach, its energy must necessarily reach the Shangjiao (UJ)<br />
because it is the site of reception of Qi. As a result, the energy of the spicy sapor, once it has arived at the<br />
Shangjiao (UJ), cannot interfere with the Qi.<br />
Wei (defensive) energy, elaborated from the Xiajiao (LJ), circulates within the intercellular spaces. At<br />
this level, the Wei receives the energy of the spicy sapor.<br />
If the spicy sapor of ginger and garlic stagnates for a longtime within the region “under the heart”<br />
(gastric), it can disturb this region and rise up toward the Shangjiao (UJ) to trigger a sensation of “emptiness of<br />
the heart”.<br />
Moreover, during their meeting, the spicy sapor and the energy of the heart fuse and circulate together.<br />
The arrival of the spicy sapor expresses as sweating, indicator of the escaping of the energy Therefore, how can<br />
the heart not be in emptiness?<br />
Chapter 23 of the Suwen (“Disocurse on the Five Energies”) advises: 195.<br />
“Spicy disperses the Qi. In diseases of Qi, do not give overly spicy foods”.”<br />
II - N.V.N.:<br />
This paragraph accentuates the functions of the Shangjiao (UJ) and Xiajiao (LJ). Their misappreciation<br />
renders the practice of acupuncture uncertain.<br />
1. In medicine, Qi designates Ying and Wei and not “breath” (movement of air that one produces upon expiring<br />
forcefully) as has been claimed by some European acupuncturists.<br />
PARAGRAPH 4<br />
Huangdi:<br />
“The bitter sapor is directed toward the bones. Its excess causes nausea and<br />
vomiting. Why?”<br />
Shao Yu:<br />
“The bitter sapor, in penetrating into the stomach, perturbs the energy of Wu<br />
Gu (5 Cereals), foods that can no longer defeat it. So, it descends into Xia Wan<br />
(lower portion of the stomach) where it:<br />
_ obstructs the circulatory paths of the Sanjiao (SJ): Shangjiao<br />
(UJ), Zhongjiao (MJ) and Xiajiao (LJ).<br />
_ disturbs the metabolic functions of the stomach<br />
_ and causes the dysharmony of the Qi (energy), hence nausea and vomiting.<br />
• The teeth, making up part of the osseous system, are called “terminal sites<br />
of the bones”.<br />
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The spicy sapor, once in the stomach, is directed first toward the bones, that<br />
is to say, the teeth. Therefore, nausea and vomiting are the indicators of the<br />
penetration of bitter sapor into the bones.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi clarifies:<br />
“This paragraph involves the nausea and vomiting due to overly bitter foods.<br />
Once in the stomach, the bitter sapor cannot be defeated by the other energies (already contained within<br />
the stomach); it descends into Xia Wan (lower portion of the stomach where the point xxxxx - CV 10 is found),<br />
and the energies located at the Zhongjiao (MJ- xxxx- CV 12) and Shangjiao (UJ- xxxxx- CV 13) become<br />
obstructed, hence the phenomena of dysharmony of the energy of the stomach, responsible for nausea and<br />
vomiting.<br />
The teeth are the terminal parts of the bony system. When the bitter sapor reaches the bones, it also<br />
arrives at the teeth. As a result, post-prandial vomiting is the indicator of an attack of the bones by excessive<br />
bitter sapor.”<br />
Chapter 23 of the Suwen advises:<br />
“Bitter disperses the bones. In diseases of the bones, do not give overly bitter foods.”<br />
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196.
PARAGRAPH 5<br />
Figure 1:<br />
Overly bitter sapor within Xia Wan.<br />
Huangdi:<br />
“The sweet sapor is directed toward the flesh (dermis). Its excess causes<br />
malancholy. Why?”<br />
Shao Yu:<br />
“The sweet sapor arrives at the stomach. Its energy is slow and weak; it<br />
cannot ascend to the Shangjiao (UJ) and must remain with the other dietary<br />
energies within the stomach, hence stomach distention, responsible for<br />
“awakening” and “agitation” of parasites. This parasitosis is the cause of<br />
melancholy in man.<br />
The sweet sapor is directed toward the exterior. This is why its energy<br />
reaches the flesh (dermis).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi clarifies:<br />
“This paragraph involves overly sweet foods with the ability to cause melancholy.<br />
The sweet sapor of supple quality rsponds to Earth. This is why its energy is weak and cannot reach the<br />
Shangjiao (UJ: cardia). Along with the other dietary energies, it stagnates within the Zhongjiao (MJ: fundus). As a<br />
result, the stomach becomes weak and distended.<br />
The sweet sapor attracts parasites. This is why the text speaks of “reawakening/agitation” of parasites,<br />
the cause of melancholy.<br />
Moreover, “the sweet sapor is directed toward the flesh” because the sweet sapor responds to Earth and<br />
Spleen-Earth governs the flesh (dermis). As the flesh is at the external part of the body, the energy of the sweet<br />
sapor, once within the stomach, consequently reaches this region in such a way that the interior (Li) and exterior<br />
(Biao) communicate. This is why the excess of sweet sapor causes melancholy.”<br />
II - N.V.N.:<br />
1 - Zhang Jing Yue (1563-1640 A.D.) gives us the following information:<br />
“The nature of the sweet sapor is supple and fluid. Therefore, its energy is weak and modest and cannot<br />
ascend to the Sangjiao (UJ).<br />
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197.
This is why too sweet sapors come to a standstill within the stomach with the other dietary energies. In<br />
the chronic state, they unite with humidity to become transformed into lumbricoides whose movements influence<br />
the energy of the heart, hence “torments” of the heart (melancholy).<br />
In Chapter 23 of the Suwen, it is advised:<br />
“Sweet disperses the flesh. In diseases of the flesh, do not give overly sweet foods.”<br />
2 - Ren Gu Yin issues the following remarks:<br />
“The sweet sapor is associated with the culture of ricefields. It responds to the energy of the Kun Palace (<br />
) corresponding to Earth whose property is “suppleness” and “humidity”. This is why the energy of the sweet<br />
sapor is weak and imperceptible. 198.<br />
_ “Taiyin-Humidity-Earth” govern Qi and render it supple and humid.<br />
The “soft” quality belongs to Earth and the “wet” quality, to humidity.<br />
Lumbricoides are parasites responding to Yin.<br />
_ “Yangming-Dryness-Heat” is the natural energy of the stomach. If the stomach is weak and distended,<br />
the movements of lumbricoides allow the heart to be plagued by torments”.<br />
In conclusion, Chinese “dietetics” rely on very simple and clear principles. Its fundamental bases are<br />
developed in Chapter 23 of the Suwen (“Discourse on the Five Energies”) and Chapters 54 (“Celestial Age”), 63<br />
(“Dissertation on the Five Sapors”) and 64 (“Yin and Yang and the 25 Morphotypes”) of the Lingshu.<br />
Unfortunately, the majority of works published on this subject in the West to this day do not conform to<br />
the spirit of Huangdi due to an imperfect and partial knowledge of Classical Chinese Medicine, causing confusion<br />
and lack of understanding.<br />
Also, Ma Shi has said: “In order to conquer lack of understanding, the best way is to endeavour to<br />
understand.”<br />
CHAPTER LXIV<br />
Yin and Yang and the 25 Morphotypes<br />
(Yin Yang Er Shi Wu Ren)<br />
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199.
Chapter 64 of the Lingshu speaks on the 25 Morphotypes according to Yin-Yang and the 5<br />
Movements.<br />
Each morphotype is studied as a function of:<br />
_ the musical note (Jiao, Zhu, Gong, Shang, Yu)<br />
_ the coloration of the skin (white, yellow, black...)<br />
_ the bodily form (square face, rounded face...)<br />
_ behavior (sincere attitude, loyal...)<br />
_ and the 4 Seasons (spring, summer...).<br />
The significance of this chapter resides in the study of the 3 Yin and 3 Yang channels<br />
(top/bottom, left/right) in light of determining the emptiness and fullness of blood and energy of<br />
each of the 25 Morphotypes.<br />
The therapeutic rules and princple of choice of points used in these cases are also addressed.<br />
Chapter 64, centered on the study of the 25 Morphotypes as a function of Yin and Yang and<br />
the 5 Movements, is therefore entitled: “Yin and Yang and the<br />
25 Morphotypes (Yin Yang Er Shi Wu Ren)”.<br />
This chapter consists of 15 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“I have heard something about 2 types of man responding to Yin and Yang.<br />
How do you distinguish them?”<br />
According to Ba Gao, within the space “Heaven-Earth” and within the “6<br />
Regions” (4 cardinal points + anterior and posterior), the classification of beings<br />
and things do not leave the scope of the<br />
“5 Movements”.<br />
200.<br />
Each movement decays into “5 Different Impulses”. In this manner, there<br />
exist 5 X 5 = 25 types of man, besides the Yin type and Yang type, whose morphology<br />
is grouped into 5 different prototypes of normal type. I know all this; I would like<br />
simply to be informed of:<br />
Qi Bo:<br />
_ these 25 types of man<br />
_ the formation of their energy and blood<br />
_ and the knowledge of the external structure in order to judge their interior.<br />
How do you distinguish them?”<br />
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“Your question is most pertinent! It concerns here knowledge carefully<br />
perserved by our Masters that Ba Gao was not yet able to elucidate.”<br />
Huangdi, leaving his place with deference, says:<br />
“I have heard this said. The experiences that have not been transmitted are a<br />
heavy loss. But experiences developed in a disorderly fashion are severely<br />
disapproved of. I wish to gather all the knowledge of our Masters and enclose them<br />
preciously in the Box of Gold.”<br />
Qi Bo:<br />
“It is first necessary to determine the 5 prototypes of man responding to<br />
“Wood, Fire, Earth, Metal, Water” and then distinguish the 5 Colors in order to<br />
differentiate these 5 types of man which form in all<br />
5 X 5 = 25 Morphotypes.”<br />
Huangdi:<br />
“Please teach me all of them.”<br />
Qi Bo:<br />
“Therefore listen! I am going to explain them to you slowly and<br />
progressively.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“In this paragraph, Huangdi relates that Ba Gao had explained to him human morphology as a function of<br />
the 5 Movements.<br />
In the space “Heaven-Earth”, Tai Yi (“First Principle”: to pass from one extreme to the other) is divided<br />
into Yin and Yang, and Yin and Yang is divided in turn into “5 Movements”<br />
(Wu Xing). Therefore, within each movement exists 1 Yin and 1 Yang, and within Yin and within Yang exist the<br />
First Principle (Tai Yi). This is why Heaven, Earth and Man are necessarily found within the sphere of activity of<br />
the 5 Movements, and the organism must faithfully reflect this law.<br />
201.<br />
Each of these 5 Movements are regrouped into 5 other movements. Therefore, for example, Wood is the<br />
principle movement, but this movement is divided into “Top/Bottom” movement and “Left/Right” movement,<br />
making 1+2+2 = 5.<br />
Because the 5 Movements each consist of 5 other movements, human morphology responding to the 5<br />
Movements is classified into 25 distinct types of man.<br />
As for men responding to the Yin channels and Yang channels, they do not enter into the context of the 5<br />
Movements.<br />
Men responding to the 5 Movements each have a different morphologic type, energetic formation and<br />
blood. Therefore, “to base one’s judgment on the external aspect in order to judge the interior” is a notion that Ba<br />
Gao himself has not yet been able to elucidate.”<br />
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II - N.V.N.:<br />
As for typology linked to the Jingmai (principal channels), Chapter 72 of the classic (“Celestial<br />
Relationships”) is devoted to it.<br />
PARAGRAPH 2<br />
Qi Bo:<br />
“First, determine the 5 Protoypes responding to “Wood, Fire, Earth,<br />
Metal, Water”, then clearly differentiate the 5 Colors responding to the 5<br />
Movements in order to establish the 25 types of man.<br />
The individual of “Wood” prototype, compared to the note Shang Jiao (upper<br />
Jiao), behaves like man of the East.<br />
• He is greenish in color and has a long face.<br />
The head is small.<br />
The shoulders are large.<br />
The back is straight.<br />
The body is small.<br />
The feet and hands are agile.<br />
He is talented and hard-working.<br />
He is preoccupied with and given entirely to his work.<br />
• He likes spring and summer and poorly tolerates autumn and winter.<br />
This type of man responding to the note Shang Jiao (upper Jiao) belongs to<br />
the Foot Jueyin (Li).<br />
His attitude is level-headed and presumption. 202.<br />
• The “Wood” prototype is grouped into 4 morphotypes: top, bottom, left and<br />
right.<br />
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1. The Wood morphotype modelled on the note Tai Jiao (major Jiao) is<br />
compared to the type responding to the Foot Shaoyang (GB) of the left and to the<br />
type responding to the upper part of the Foot Shaoyang (GB).<br />
Its attitude is affabilty and accomodation (with a tendency to submission).<br />
2. The Wood morphotype modelled on the note Xie Jiao (Jiao of the right) is<br />
compared to the type responding to the Foot Shaoyang of the right and to the type<br />
responding to the lower part of the Foot Shaoyang (GB).<br />
Its attitude is conformist.<br />
3. The Wood morphotype modelled on the note Di Jiao (upper left Jiao) is<br />
compared to the type responding to the Foot Shaoyang (GB) of the right and to the<br />
type responding to the upper part of the Foot Shaoyang (GB).<br />
Its attitude is toward progress (better, more advanced state).<br />
4. The Wood morphotype modelled on the note Fan Jiao (half Jiao) is compared<br />
to the typer responding to the Foot Shaoyang (GB) of the left and to the type<br />
rsponding to the lower part of the Foot Shaoyang (GB).<br />
Its attitude is honest and loyal.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the Wood prototype of man compared to the note Jiao and responding to the<br />
Foot Jueyin (Li).<br />
Wood corresponds to the East, to the note Jiao and to the color green. This is why the Wood type is<br />
compared to the note Shang Jiao (Upper Jiao) and man of the East (1).<br />
Greenish-gray is the color of Wood.<br />
“Small head” evokes the image of the branch of a tree.<br />
“Long face” evokes the image of the elongated shape of its vegetable.<br />
“Shoulders and back are large” evokes the image of the bushy appearance of its branches and leaves.<br />
“Straight body” evokes the mage of a tree trunk. 203.<br />
“Small feet and hands” evokes the appearance of branches and roots which are finer.<br />
These comparisons therefore are based on the representation of Wood.<br />
“He is talented” like Wood, material of common objects.<br />
“He is not so rubust” like Wood with its fragile branches and easily stirred by wind.<br />
“He is preoccupied with and entirely given to his work” like Wood permanently active.<br />
“He like spring and summer” like Wood is lush during these two seasons.<br />
“He poorly tolerates autumn and winter” like Wood which loses its foliage and dries out during these two<br />
periods.<br />
These similarities then are based on the reactive phenomena of the 4 Seasons. This is why, in autumn and<br />
winter, in the event of attack of perverse energy, the disease belongs to the Foot Jueyin (LI). The signs of attack<br />
are basically nonchalance and fatigue (asthenia) belonging to the liver organ.<br />
The Foot Shaoyang (GB) and Foot Jueyin (Li) constitute the “Yin-Yang, Interior-Exterior” system of<br />
relationship.<br />
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Shang Jiao (Upper Jiao) is the principal note responding the Liver-Wood (Foot Jueyin).<br />
Tai Jiao (major Jiao), Xie Jiao (Jiao of the left), Di Jiao (left upper Jiao) and Fan Jiao (half-<br />
Jiao) are secondary notes associated with the mutation of Yin-Yang (responding to the liver and gallbladder).<br />
Foot Shaoyang (GB) of the left side and Foot Shaoyang (GB) of the right side, and their upper and lower<br />
parts, are the sites of gathering of the Jingmai (energy) and Xuemai (blood). Each responds to one tone (musical)<br />
which is proper to it: Tai Jiao, Xie Jiao, Di Jiao and Fan Jiao.”<br />
II - N.V.N.:<br />
1. Ancient China was divided into 5 regions: East, West, North, South and Center.<br />
1 - The Wu Yin (5 basic notes of Oriental music) are utilized in medicine within the relationship between<br />
Heaven, Earth and Man.<br />
The Wu Yin are: Jiao, Zhi, Gong, Shang and Yu.<br />
Each fundamental note becomes divided into into Tai Jiao, Xie Jiao, Di Jiao and Fan Jiao.<br />
Generally, the Wu Yin (5 basic notes) represent the Wu Xing (5 Movements). In this way:<br />
_ Jiao responds to Wood<br />
_ Zhi, to Fire 205.<br />
_ Gong, to Earth<br />
_ Shang, to Metal<br />
_ Yu, to Water.<br />
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204...
Figure 1:<br />
The five basic notes of oriental music (Wu Yin) of Huangdi’s era.<br />
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204....
Figure 2:<br />
“Wood” protoype compared the note Shang Jiao and to the Foot Jueyin (Li)<br />
2 - This paragraph speaks on man of “Wood” prototype compared to the note Shang Jiao (upper Jiao)<br />
responding to the Foot Jueyin (Li) (Figure 2).<br />
• The “Wood” prototype is divided yet again into 4 morphotypes: top, bottom, left, right, belonging to the<br />
Foot Shaoyang (GB) because it is in “Yin-Yang, Interior-Exterior” relationship with Foot Jueyin (Li).<br />
a - The Tai Jiao (Upper Jiao) morphotype, compared to the left Foot Shaoyang (GB), is similar to the type<br />
responding to the upper part of the Foot Shaoyang (GB) because this part is the site of physiologic manifestations<br />
of the Foot Shaoyang (GB).<br />
Its attitude is accomodation and submission.<br />
b - The Xie Jiao (Jiao of the left) morphotype, compared to the Foot Shaoyang (GB) of the right, is similar<br />
to the type responding to the lower part of the Foot Shaoyang (GB) because this part is the site of manifestation of<br />
the physiologic natures of the Foot Shaoyang (GB).<br />
Its attitude is conformism.<br />
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206.
Figure 3:<br />
The four tones of Shang Jiao and their physiologic characterisitics.<br />
c - The Di Jiao (left upper Jiao) morphotype compared to the Foot Shaoyang (GB) of the right is similar to<br />
the type responding to the upper part of the Foot Shaoyang (GB) because this part is the site where the<br />
physiologic characteristics of the Foot Shaoyang (GB) manifest.<br />
Its attitude is achievement toward progress.<br />
d - The Fan Jiao (half Jiao) morphotype compared to the Foot Shaoyang (GB) of the left is similar to the<br />
type responding to the lower part of the Foot Shaoyang (GB) because this part is the site of manifestation of the<br />
physiologic characteristics of the Foot Shaoyang (GB).<br />
Its attitude is honesty and loyalty (Figure 3).<br />
PARAGRAPH 3<br />
“The individual of the “Fire” prototype compared to the note Shang Zhi<br />
(upper Zhi) behaves like man of the South.<br />
• He is reddish in color with thin and pointed face.<br />
The body and back muscles are large.<br />
The hips and abdomen are well developed.<br />
The feet and hands are relatively small.<br />
The gait is well placed.<br />
The mind is quick and clear-sighted.<br />
He walks with body balanced.<br />
He has a generosity of spirit and disregards wealth and power.<br />
He loses confidence and appears preoccupied.<br />
He knows “human affairs” perfectly.<br />
He likes elegance and beauty.<br />
With a rapid and hurried heart, he does not profit from “Celestial Age” and<br />
dies suddenly.<br />
He likes spring and summer and poorly tolerates autumn and winter, periods<br />
during which he is easily attacked by perverse energy.<br />
The “Fire” type compared to the note Shang Zhi (upper Zhi) belongs to the<br />
Hand Shaoyin (He).<br />
His attitude is sincerity and loyalty. 207.<br />
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• The “Fire” prototype is divided into 4 morphotypes: top, bottom, left, right.<br />
1 - The “Fire” morphotype modelled on the note Zhi Zhi (substantial Zhi) is<br />
compared to the type responding to the Hand Taiyang (SI) of the left and to the<br />
type responding to the upper part of the Hand Taiyang (SI).<br />
His attitude is superficiality.<br />
2 - The “Fire” morphotype modelled on the note Shao Zhi (minor Zhi) is<br />
compared to the type responding to the Hand Taiyang (SI) of the right and to the<br />
type responding to the lower part of the Hand Taiyang (SI).<br />
His attitude is optimism and joy.<br />
3 - The “Fire” morphotype modelled on the note Yuo Zhi (Zhi of the right) is<br />
compared to the type responding to the Hand Taiyang (SI) of the right and to the<br />
type responding to the upper part of the Hand Taiyang (SI).<br />
His attitude is ambition. (He does not yield to the steps of others and poorly<br />
tolerates being behind others).<br />
4 - The “Fire” morphotype modelled on the note Zhi Fan (half Zhi) is<br />
compared to the type responding to the Hand Taiyang (SI) of the left and to the<br />
type responding to the lower part of the Hand Taiyang (SI).<br />
His attitude is self-conceit.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the “Fire” type of man divided into 4 archetypes: top, bottom, left and right.<br />
1 - The “Fire” type corresponds to the South, to the note Zhi and the the color red. This is why the “Fire”<br />
type is compard to the note Shang Zhi (upper Zhi) and to man of the South.<br />
a - Red is the color of Fire.<br />
“Large body” evokes the image of the power of fire.<br />
“Thin and pointed face and small head” evokes the image of the slender and small appearance of the<br />
advancing wave of fire√.<br />
“Dorso-scapular region, plevic bone and abdominal muscles are well developed” evoking the image of the<br />
shape of fire whose dimension becomes progressively reduced toward the top.<br />
“The feet and hands are small” evokes the advance of the spreading of fire toward the<br />
4 sides.” 208.<br />
“The gait is well placed” evokes the image of the formation of fire starting always via the bottom, then<br />
reaching the top.<br />
“The mind is quick” evokes the image of fire constantly in motion.<br />
b - “He possesses a generosity of spirit and disregards wealth and power” evokes the image of the<br />
spontaneous nature of fire.<br />
“He loses confidence and appears preoccupied”; he knows ‘human problems’ perfectly” evokes the image<br />
of the illuminated nature of fire that lights up all sides<br />
“Rapid heart” evokes the image of the smooth and bustling of fire.<br />
“Life is short and death sudden” evokes the image of the power of fire which is not eternal.<br />
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c - “He likes spring and summer” because fire is powerful during these two seasons.<br />
“He poorly tolerates autumn and winter” because fire is weak during this period.<br />
Such are the basic characteristics of fire.<br />
Hand Shaoyin (He) responds to Fire. Blood and energy circulate abundantly because of their association<br />
with Fire.<br />
2 - The 2nd part of this paragraph is focused on the Hand Taiyang (SI) because heart and small intestine<br />
constitute the “Yin-Yang, Internal-External” system of relationship.<br />
a - “Zhi Zhi” (Zhi substantial) is the 1st tonality of the basic note Zhi responding to the Hand Taiyang (SI)<br />
of the left and the upper part of the Hand Taiyang (SI, left and right: bilateral).<br />
b - “Shao Zhi” (Zhi minor) is the 2nd tonality of the basic note Zhi responding to the Hand Taiyang (SI) of<br />
the right and the lower part of the Hand Taiyang (SI, left and right).<br />
c - “Yuo Zhi” (Zhi of the right) is the 3rd tonality of the basic note Zhi responding to the Hand Taiyang<br />
(SI) of the right and the upper part of the Hand Taiyang (SI, left and right).<br />
d - “Zhi Fan” (half Zhi) is the 4th tonality of the basic note Zhi responding to the Hand Taiyang (SI) of the<br />
left and the lower part of the Hand Taiyang (SI, left and right).”<br />
III - N.V.N.:<br />
In this paragraph, man of the “Fire” prototype is placed in similarity with the note Shang Zhi (upper Zhi)<br />
responding to the Hand Shaoyin (He) (Figure 4).<br />
The “Fire” prototype is distinguished yet again into 4 morphotypes: top, bottom, left, right responding to<br />
the Hand Taiyang (SI) because it has a “Yin-Yang, Interior-Exterior” relationship with Hand Shaoyin (He).”<br />
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209.
Figure 4:<br />
The “Fire”prototype compared to the note Shang Zhi responding to the Hand Shaoyin (He).<br />
1. The Zhi Zhi (substantial Zhi) morphotype compared to the Hand Taiyang (SI) of the left is similar to the<br />
upper part of the Hand Taiyang (SI) because this part is the site of manifestation of the physiologic<br />
characteristics of the Hand Taiyang (SI).<br />
Its attitude is superficiality.<br />
2. The Shao Zhi (Zhi minor) morphotype compared to the Hand taiyang (SI) of the right is similar to the<br />
lower part of the Hand Taiyang (SI) because this part is the site of manifestation of the physiologic<br />
characterisitics of the Hand Taiyang (SI).<br />
Its attitude is optimism and rejoicing.<br />
3. The Yuo Zhi (Zhi of the right) morphotype compared to the Hand Taiyang (SI) of the right is similar to<br />
the upper part of the Hand Taiyang (SI) because this part is the site of manifestation of the physiologic<br />
characteristics of the Hand Taiyang (SI).<br />
Its attitude is not to be behind others. 210.<br />
4. The Zhi Fan (half Zhi) morphotype compared to the Hand Taiyang (SI) of the left is similar to the lower<br />
part of the Hand Taiyang (SI) because this part is the site of manifestation of the physiologic characteristics of<br />
the Hand Taiyang (SI).<br />
Its attitude is arrogance (Figure 5).<br />
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Figure 5:<br />
The four tones of Shang Zhi and their physiologic characteristics.<br />
PARAGRAPH 4 211.<br />
“The individual of “Earth” prototype, compared to the note<br />
Shang Gong (upper Gong), behaves like man of the Center.<br />
• He is yellow in color and has a round face.<br />
The head is large; the shoulders and back are sturdy.<br />
The abdomen is large.<br />
The thighs and legs are beautiful and the body well-proportioned.<br />
The gait is confident and the stride not very reduced.<br />
He has a peaceful heart and takes interest in others.<br />
He does not like power and only looks to please others.<br />
• The “Earth” prototype likes autumn and winter and poorly tolerates spring<br />
and summer, periods during which he is sensitive to attack by perverse energy.<br />
This type of man responds to the Foot Taiyin (Sp).<br />
His attitude is sincerity and devotion.<br />
• The “Earth” prototype is divided as well into 4 morphotypes: top, bottom,<br />
left, right.<br />
1. The “Earth” morphotype modelled on the note Tai Gong (Gong major) is<br />
compared to the type associated with the Foot Yangming (St) of the left and to the<br />
type responding to the upper part of the Foot Yangming (St).<br />
His attitude is conciliation.<br />
2. The “Earth” morphotype modelled on the note Jia Gong (added √ increased<br />
Gong) is compared to the type associated with the Foot Yangming (St) of the left<br />
and to the type responding to the lower part of the Foot Yangming (St).<br />
His attitude is decency and honesty.<br />
3. The “Earth” morphotype modelled on the note Shao Gong (Gong minor) is<br />
compared to the type responding to the Foot Yangming (St) of the right and to the<br />
type responding to the upper part of the Foot Yangming (St).<br />
His attitude is simplicity and infatuation√.<br />
4. The “Earth” morphotype modelled on the note Zuo Gong (Gong of the left) is<br />
compared to the type responding to the Foot Yangming (St) of the right and to the<br />
type responding to the lower part of the Foot Yangming (St).<br />
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His attitude is toiling and attentiveness.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on man of “Earth” prototype grouped into 4 morphotpyes: top, bottom, left, right.<br />
1. Center governs Earth and Earth responds to the principal note “Gong” and to the color yellow. This is<br />
why the Earth prototype is compared to the note Shang Gong (upper Gong) and to man of the Center.<br />
“The face is round” like the shape of the Earth.<br />
“The head is large” because it represents the highest part of Earth.<br />
“The shoulders and back are well-developed” because they represent the “thick” nature of Earth.<br />
“The abdomen is large” because Earth developed by widening.<br />
“The thighs and legs are beautiful” like the force of permeation of the Earth within this part of the body.<br />
“The feet and hands are small and tapered√” like the force of permeation of the Earth thinning out at this<br />
level.<br />
“The flesh in abundance and the body well-proportioned” like the Earth which governs the flesh as much<br />
at the top as at the bottom of the body.<br />
“Confident gait and stride not very high” like the “slow” nature of the Earth.<br />
“Peaceful heart” like the Earth devoid of the quality of revolt.<br />
“He looks only to please others” like the power of Earth producing beings and things.<br />
“He does not like power” like the benevolent quality of the Earth just as easily to the rich as to the poor.<br />
“He likes autumn and winter” like the permeating nature of the humidity of the Earth.<br />
“He poorly tolerates spring and summer” like the Earth apprehending dryness. This is why in spring and<br />
summer, he is easily attacked by perverse energy.<br />
2. The first part of this paragraph places emphasis on the characteristics of man of “Earth” prototype.<br />
The Foot Taiyin (Sp) belongs to Earth-Spleen. As a result, all principal and secondary vessels of the<br />
spleen circulate slowly and harmoniously within the organism.<br />
3. The second part of this paragraph addresses the Foot Yangming (St) because the stomach and spleen<br />
constitute the “Yin-Yang, Interior-Exterior” system of relationship.<br />
_ In the Tai Gong (Gong major) type, of the upper part on the left side, that is to say, at the upper part of<br />
the Foot Yangming (St), blood and energy are in abundance, beard and moustache are handsome and long. In<br />
contrast, if the blood and energy are in insufficiency, beard and moustache are sparse. Therefore, “the upper<br />
part called Yangming (St) is the only site where all energetic and blood vessels belonging to the stomach<br />
circulate.”<br />
_ In the Jia Gong (increased Gong) type, of the lower part on the left, that is to say, the lower part of the<br />
Foot Yangming (St), if the blood and energy are in excess, the hair of the thorax and legs is beautiful. In contrast,<br />
• if the blood is in abundance and the energy in insufficiency, the hair is short.<br />
• and if the blood and energy are simultaneously in insufficiency, the hair is absent.<br />
As a result, “the lower part called Yangming (St) is the only site where all energetic and blood vessels<br />
belonging to the stomach circulate”.”<br />
II - N.V.N.:<br />
This paragraph speaks on man of the “Earth” prototype compared to the note Shang Gong (upper Gong)<br />
responding to the Foot Taiyin (Sp) (Figure 6).<br />
The “Earth” prototype, compared to the note Shang Gong (upper Gong) and responding to the Foot Taiyin<br />
(Sp), is also divided into 4 morphotypes: top, bottom, left, right, belonging to the Foot Yangming (St) because it is<br />
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212.
in “Yin-Yang, Interior-Exterior” relationship with the Foot Taiyin (Sp).<br />
Figure 6:<br />
Man of “Earth” type compared to the note Shang Gong responding to the Foot Taiyin (Sp).<br />
1. The Tai Gong (Gong major) morphotype compared to the Foot Yangming (St) of the left is similar to the<br />
type responding to the upper part of the Foot Yangming (St) because this part is the site of physiologic<br />
manifestations of the Foot Yangming (St). 214.<br />
The attitude of the “Tai Gong” type is of living on good terms.<br />
2. The Jia Gong (increased Gong) morphotype, compared to the Foot Yangming (St) of the left, is similar to<br />
the type responding to the lower part of the Foot Yangming (St) because this part is the site of manifestations of<br />
the physiologic nature of the Foot Yangming (St).<br />
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213.
Its attitude is solemn and serious.<br />
3. The Shao Gong (small Gong) morphotype compared to the Foot Yangming (St) of the right is similar to<br />
the type responding to the upper part of the Foot Yangming (St) because this part is the site of manifestation of<br />
the physiologic natures of the Foot Yangming (St). 215.<br />
Its attitude is flexibility in order to obtain an accomplished whole of talent and beauty√.<br />
4. The Zuo Gong (Gong of the left) morphotype compared to the Foot Yangming (St) of the right is similar to<br />
the type responding to the lower part of the Foot Yangming (St) because this part is the site of appearance of the<br />
physiologic natures of the Foot Yangming (St).<br />
Its attitude is attentiveness (Figure 7).<br />
PARAGRAPH 5<br />
“The “Metal” prototype, compared to the note Shang Shang (upper Shang),<br />
behaves like man of the West.<br />
• He is white in color with square face.<br />
The head, shoulders and back are small.<br />
The abdomen is straight.<br />
The heel bone appears to jut out toward the exterior.<br />
The joints are supple and slight.<br />
He is watches over the cleanliness of his body.<br />
He is of energetic nature.<br />
He is predisposed to the academic mandarin (legal) profession.<br />
• He worships autumn and wiinter and poorly tolerates spring and<br />
summer.<br />
In spring and summer, he is easily attatcked by perverse energy.<br />
This “Metal” type belongs to the Hand Taiyin (Lu).<br />
His attitude is firmness.<br />
• But the man of “Metal” prototype is also divided into 4 morphotypes: top,<br />
bottom, left, right.<br />
1. The “Metal” prototype modelled on the note Tai Shang (Shang major) is<br />
compared to the type responding to the Hand Yangming (LI) of the left and to the<br />
type responding to the top part of the Hand Yangming (LI).<br />
His attitude is cleanliness.<br />
2. The “Metal” prototype modelled on the note Yuo Shang (Shang of the right)<br />
is compared to the type responding to the Hand Yangming (LI) of the left and to the<br />
type responding to the bottom part of the Hand Yangming (LI).<br />
His attitude is casualness and stubborn pleasantness. 216.<br />
3. The “Metal” prototype modelled on the note Zie Shang (Shang of the left) is<br />
compared to the type responding to the Hand Yangming (LI) of the right and to the<br />
type responding to the top part of the Hand Yangming (LI).<br />
4. The “Metal” prototype nodelled on the note Shao Shang (little Shang) is<br />
compared to the type responding to the Hand Yangming (LI) of the right and to the<br />
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type reponding to the bottom part of the Hand Yangming (LI).<br />
His attitude is solemnity and dignity.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on man of the “Metal” type responding to the Hand Taiyin (Lu).<br />
West governs Metal, and Metal responds to the note Shang and to the color white. This is why the Metal<br />
type is compared to the note Shang Shang (upper Shang) and behaves like man of the West.<br />
1. “Squared face and white color” denote the appearance and constitution of metal.<br />
“Small head and straight belly” reflect metal which, upon falling because of his weight, disappears little<br />
by little in depth and does not appear little by little toward the surface√.<br />
“Heel bone appears to jut out to the exterior” explains the state of hardness of metal.<br />
“The joints are slight” because metal does not possess d’entre-noeuds.<br />
“He watches over the cleanliness of his body” like the appearance of clean metal without stain.<br />
“He is of energetic nature” like the rigidity of metal.<br />
“Sometimes he is calm, sometimes he is violently agitated” denotes the peaceful, but very dynamically<br />
active, nature of metal.<br />
“He tolerates autumn and winter” like the plethoric “metal” energy during periods of cold and coolness.<br />
“He does not tolerate spring and summer” because metal fears fire.<br />
2. The Hand Taiyin (Lu) has the ability to consolidate all Yang channels and all blood vessels.<br />
3. The second part of this paragraph addresses the Hand Yangming (LI) because the lung and large<br />
intestine constitute the “Yin-Yang, Interior-Exterior” system of relationship. 217.<br />
4. Man of “Tai Shang, Yuo Shang, Zie Shang and Shao Shang” types involve the Jingmai and blood vessels<br />
belonging to the Hand Yangming (LI) traveling the body. It is the same for the other types of man cited in the<br />
previous paragraphs.”<br />
II - N.V.N.:<br />
This paragraph speaks on the man of “Metal” prototype compared to the note “Shang Shang”<br />
(upper Shang) responding to the Hand Taiyin (Lu) (Figure 8).<br />
• The “Metal” prototype compared to the note Shang Shang and responding to the Hand Taiyin (Lu) is again<br />
divided into 4 morphotypes: top, bottom, left, right belonging to the Hand Yangming (LI) because it is in “Yin-<br />
Yang, Interior-Exterior” relationship with the Hand Taiyin (Lu).<br />
1. The Tai Shang (Shang major) morphotype compared with the Hand Yangming (LI) of the left is similar to<br />
the type responding to the upper part of the Hand Yangming (LI) because it is the site of manifestation of the<br />
physiologic characteristics of the type belonging to the Hand Yangming (LI).<br />
218...<br />
His attitude is the pursuit of cleanliness of his body and refusal to allow it to become contaminated.√<br />
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Figure 8:<br />
Man of the “Metal” prototype compared to the note Shang Shang and to the Hand Taiyin (Lu).<br />
2. The Yuo Shang (Shang of the left) morphotype compared to the Hand Yangming (LI) of the left is similar<br />
to the type responding to the lower part of the Hand Yangming (LI) because this part represents the physiologic<br />
characteristics of the type belonging to the Hand Yangming (LI).<br />
His attitude is not to hurry and to be agreeable without being obstinate. 219.<br />
3. The Zie Shang (Shang of the left) morphotype comopared to the Hand Yangming (LI) of the right is<br />
similar to the type responding to the upper part of the Hand Yangming (LI) because this part represents the<br />
physiologic characteristics of the type belonging to the Hand Yangming (LI).<br />
His attitude is to pursue reason and blame√.<br />
4. The Shao Shang (Shang minor) morphotype compared to the Hand Yangming (LI) of the right is similar to<br />
the type responding to the lower part of the Hand Yangming (LI) because this part is the site of manifestation of<br />
the physiologic characteristics of the type belonging to the Hand Yangming (LI).<br />
His attitude is formal and ceremonious.<br />
PARAGRAPH 6<br />
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“The man of the “Water” prototype is compared to the note<br />
Shang Yu (upper Yu). He behaves like man of the North.<br />
• This type of man is blackish in color with hollow face.<br />
The head is large and chin pointed.<br />
The shoulders and back are straight.<br />
The abdomen is large.<br />
The feet and hands are usually agitated.<br />
The gait is generally accompanied by balance of the body.<br />
The lower part of the lumbar vertebrae to the coccyx is long.<br />
The length of the back exceeds everyday norms.<br />
He is insolent and deceitful and fears nothing.<br />
He is inclined to fool people.<br />
He is carries out murder.<br />
• He likes autumn and winter and poorly tolerates spring and summer.<br />
In spring and summer, he is often attacked by perverse energy.<br />
This “Water” type belongs to the Foot Shaoyin (Ki).<br />
His attitude is presumption and arrogance.<br />
• Man of the “Water” prototype is also divided into 4 morphotypes:<br />
top, bottom, left, right.<br />
1. The “Water” morphotype modelled on the note Tai Yu (Yu major) is<br />
compared to the type responding to the Foot Taiyang (Bl) of the right, similar to<br />
the type responding to the upper part of Foot Taiyang (Bl).<br />
His attitude is unpleasant smugness and arrogance.<br />
220.<br />
2. The “Water” morphotype modelled on the note Shao Yu<br />
(Yu minor) is compared to the type responding to the Foot Taiyang (Bl) of the left,<br />
similar to the type responding to the lower part of the Foot Taiyang (Bl).<br />
His attitude is falseness and hypocrisy.<br />
3. The “Water” morphotype modelled on the note Cong Yu (other Yu) is<br />
compared to the type responding to the Foot Taiyang (Bl) of the right, similar to<br />
the type belonging to the lower part of the Foot Taiyang (Bl).<br />
His attitude is sincerity and neatness.<br />
4. The “Water” morphotype modelled on the note Zhi Yu (substantial Yu) is<br />
compared to the type responding to the Foot Taiyang (Bl) of the left, similar to the<br />
type belonging to the upper part of the Foot Taiyang (Bl).<br />
His attitude is nobleness and virtue.<br />
• In this manner, human morphology responds to the 5 Movements divided<br />
into 25 morphotypes. This notion is difficult for the<br />
non-specialist physician. This is why he neglects it and ignores the importance of<br />
the “quantitative” state and “qualitative” state of the human being.”<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Ma Shi explains:<br />
“1 - This paragraph speaks on man of the “Water” prototype responding to the Foot Shaoyin (Ki).<br />
North governs Water, and Water responds to the the note “Yu” and to the color black. This is why the<br />
“Water” type is compared to the note “Shang Yu” (upper Yu) and behaves like man of the North.<br />
“The face is hollow” like the surface of water which undulates.<br />
“The head is large” like the surface of water which is not pointed.<br />
“The chin is pointed” because water flows out toward the 4 Seas.<br />
“Straight shoulders” because water flows out from above downward. Therefore, at its height, water does<br />
not widen.<br />
“The abdomen is large” because the seas have a large size and expanse enabling them to contain the<br />
“thousand things”.<br />
“The feet and hands are usually agitated,... the gait is generally accompanied by balance of the body”<br />
because the flow of water always stirs up the undulation of waves.<br />
“The base of the lumbar vertebrae to the coccyx is long...” because water flows out stretching away√.<br />
“He is insolent and deceitful and fears nothing” like water which itself marks out the path of flow<br />
without being able to stop.<br />
“He is inclined to fool people” like water which has an unstable quality.<br />
“He caaries out murder√” because water can anihilate beings and things.<br />
“He like autumn and winter” because during those two seasons, water is not lost. On the contrary, “He<br />
poorly tolerates spring and summer.”<br />
The Foot Shaoyin (Ki) responds to Water. As a result, the regions traveled by the kidney channel are of<br />
humid and absorbing quality√.<br />
2 - The second part of this paragraph addresses the types of man responding to the Foot Taiyang (Bl)<br />
because the kidney and bladder constitute the “Yin-Yang, Interior-Exterior” system of relationship.<br />
• The 5 prototypes responding to the 5 Movements and becoming transformed into<br />
25 morphotypes are still unknown to numerous practitioners. As a result, they neglect the importance of the<br />
“quantitative” and “qualitative” states of the human being.”<br />
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221.
Figure 10:<br />
Man of the “Water” prototype compared to the note Shang Yu and to the Foot Shayin (Ki).<br />
II - N.V.N.: 222....<br />
This paragraph concerns man of the “Water” prototype compared to the note Sang Yu (upper Yu)<br />
responding to the Foot Shaoyin (Ki) (Figure 10).<br />
• The “Water” prototype responding to the Foot Shaoyin (Ki) is differentiated into 4 morphotypes: top,<br />
bottom, left , right belonging to the Foot Taiyang (Bl) because the bladder and kidney constitute one system of<br />
“Yin-Yang, Interior-Exterior” relationship.<br />
1. The Tai Yu (Yu major) morphotype compared to the Foot Taiyang (Bl) of the right is similar to the the<br />
type responding to the upper part of the Foot Taiyang (Bl) because this part is the site of physiologic<br />
manifestations of the Foot Taiyang (Bl).<br />
His attitude is unpleasantly conceited and insolent. 223...<br />
2. The Shao Yu (Yu minor) morphotype compared to the Foot Taiyang (Bl) of the left is similar to the type<br />
responding to the lower part of the Foot Taiyang (Bl) because this part is the site of physiologic manifestations of<br />
the Foot Taiyang (Bl).<br />
His attitude is falseness and hypocrisy.<br />
3. The Cong Yu (other Yu) morphotype compared to the Foot taiyang (Bl) of the right is similar to the type<br />
responding to the lower part of the Foot Taiyang (Bl) because this part is the site of physiologic manifestations of<br />
the Foot Taiyang (Bl).<br />
His attitude is sincerity and neatness.<br />
4. The Zhi Yu (substantial Yu) morphotype compared to the Foot Taiang (Bl) of the left is similar to the<br />
type responding to the upper part of the Foot Taiyang (Bl) because this part is the site of physiologic<br />
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manifestations of the Foot Taiyang (Bl).<br />
His atitude is nobleness and virtue (Figure 11).<br />
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222.....
Figure 11:<br />
The 4 tones of Shang Yu and their physiologic characteristics.<br />
PARAGRAPH 7 223....<br />
Huangdi:<br />
“What about the individual whose morphology does not respond to color?√√”<br />
Qi Bo:<br />
“When form triumphs over color and when color triumphs over form, we must<br />
pay attention to these phenomena.<br />
In effect, at “Nian Qi” (Year of Dread√), attack of perverse energy is a<br />
fearsome triggering factor of disease. If the treatment is not appropriate, the<br />
disease can cause disturbing problems.<br />
In contrast, the concordance of bodily form and color√√is the mark of<br />
richness and worthiness.”<br />
Huangdi:<br />
“Bodily form and color√mutually have a predominant period called “Nian Qi”.<br />
Will you explain this to me?”<br />
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Qi Bo:<br />
“Generally, to speak of “Nian Qi” is to speak of the morphotypes responding to<br />
the upper part or lower part of the corresponding Jingmai (principal channels).<br />
Nian Qi starts at 7 years of age,<br />
_ to which one adds 9 years: 7 + 9 = 16 years 224.<br />
_ to which one adds 9 years: 16 + 9 = 25 years<br />
_ to which one adds 9 years: 25 + 9 = 34 years<br />
_ to which one adds 9 years: 34 + 9 = 43 years<br />
_ to which one adds 9 years: 43 + 9 = 52 years<br />
_ to which one adds 9 years: 52 + 9 = 61 years.<br />
These years constitute “Dai Nian Qi” (Great Years of Dread), periods during<br />
which the human being is particularly vulnerable. One must not ignore them in<br />
order to protect against perverse energy and maintain good health; otherwise, all<br />
attacks will bring about serious diseases and all inadequate treatments will cause<br />
alarming problems.<br />
Generally, during these periods, one must not exaggerate sexual relations.<br />
Such are the preventative years during the life of the human being.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph involves the discordance between “form” (Xing: morphology) and “color”, indicators<br />
revealing disease that can be classified into two groups:<br />
1 - “Victory of form over color”:<br />
Ex: Individual of “Wood” prototype with appearance of yellow color.<br />
2 - “Victory of color over form”:<br />
Ex: Individual of “Wood” prototype with appearance of black color.<br />
In relationship to “Nian Qi”, critical years of prevention, the explanation of Zhang Jing Yue (1563-1640<br />
A.D.) is the following:<br />
“The number 7 is the small (Shao) number of Yang.<br />
The number 9 is the big (Liao: old) number of Yang.<br />
At this “maximal 9” number, the appearance of phenomena of transmutation is the rule. Therefore, the<br />
Year of Dread (Nian Qi) manifests every 9 years (counting from the age of 7):<br />
7 + 9 = 16 years<br />
16 + 9 = 25 years<br />
25 + 9 = 34 years<br />
34 + 9 = 43 years<br />
43 + 9 = 52 years<br />
52 + 9 = 61 years... .<br />
PARAGRAPH 8 225.<br />
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Huangdi:<br />
“You have spoken:<br />
_ of the characteristics of the upper part and lower part of the<br />
3 Yang<br />
_ and of the excess and insufficiency of blood and energy.<br />
Should I base my judgment on your explanations to establish the<br />
realtionships between form (Xing) and energy (Qi)?”<br />
Qi Bo:<br />
“• When the upper part of the Foot Yangming (St) is plethoric in blood and<br />
energy, the beard is beautiful and long.<br />
In contrast,<br />
_ if the blood is insufficient and energy abundant, the beard is short.<br />
_ if the energy is insufficient and blood abundant, the beard is scarce.<br />
_ if the energy and blood are insufficient at the same time, the beard is<br />
absent and one observes numerous wrinkles of the 2 labial commissures.<br />
• When the lower part of the Foot Yangming (St) is plethoric in blood and<br />
energy, pubic hair is beautiful and long, ascending to the thorax.<br />
In contrast,<br />
_ if the blood is abundant and energy insufficient, pubic hair is not very<br />
thick and is short, ascending to the umbilcus.<br />
While walking, strides are big.<br />
The toes appear not very fleshy.<br />
The 2 feet are ice cold.<br />
_ if the blood is insuficient and energy abundant, the extremities are<br />
predisposed to cold and frostbite.<br />
_ if the blood and energy are insufficient at the same time, the pubic hair is<br />
absent. If hair exists, it is rare, withered and dried out. Muscular atrophy or<br />
paresis of the feet is often observed.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explans:<br />
“The 8 paragraph above complete the study of the “bodily form” (Xing) proposed by Qi Bo.<br />
According to our old masters:<br />
“The bodily form is divided into upper and lower regions that can be in a state of emptiness or fullness.<br />
Blood and energy are necessary to maintain the epidermo-dermal system and return heat to the organism.<br />
Their circulation follows the Jing (channels) and Mai (vessels) of the regions which are associated with them.”<br />
This is why the study of the 5 human prototypes is based on the 3 Yin of the foot and hand as a function<br />
of the 5 Movements and that of the other morphotypes and on the 3 Yang of the foot and hand as a function of their<br />
upper and lower parts.”<br />
226....<br />
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II - N.V.N.:<br />
From this paragraph, the study of the configuration and external structure√ of the living being is based<br />
on the physiologic manifestations of the lower part and upper part of the 3 Yang of the foot and hand.<br />
In relationship to the Foot Yangming (St), Zhang Jing Yue’s explanation is the following:<br />
“1 - The Foot Yangming (St) starts at the side of the nasal ala, ascends to the root of the nose to join the<br />
internal canthus of the eye, follows the lower border of the ocular fossa, descends toward the cheek to penetrate<br />
into the gums of the upper maxilla, reappears at the commissure of the lips... hence, the appearance of numerous<br />
labial wrinkles in the case of insufficiency of blood and energy contained in this facial segment of the Foot<br />
Yangming (St).<br />
2 - The Foot Yangming (St) circultes from above downward. From the point Quilai (St 29). it passes to<br />
Qijie (Qichong- St 30) to gather at Tong Jin (reunion of muscular forces of the pelvis-<br />
Mons Veneris) (2). This is why the pubic hair is the manifestation of the energetico-blood power of the Foot<br />
Yangming (St). Sometimes, this hair extends to the umbilicus or to the thorax.<br />
_ “The strides are big” because the limbs are maintained by the energy of the stomach.<br />
_ “The toes do not appear very fleshy and the feet are ice cold” because the energy of the stomach is<br />
insuficient there.<br />
_ The feet and hands are the “roots” of the Yang channels. As a result, in the event of insufficiency of<br />
Yang energy, the toes are fleshless and easily attacked by perverse cold.<br />
2. Mons pubis: prominence over the pubic symphysis.<br />
_ In the insufficiency of blood with excess of energy, “cold-edema” manifests at the lower region of the<br />
body.<br />
_ The Foot Yangming (St) is the “sea” of the 5 organs and 6 bowels. It humidifies Tong Jin (pelvic muscles:<br />
Mons Veneris) and maintains the joints. Therefore, the simultaneous insufficiency of blood and energy in the<br />
lower parts of the body is a determining factor of paralysis and algoparesthesia (Bi) of the lower limbs.” (Figure<br />
12).<br />
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227...
PARAGRAPH 9<br />
Figure 12:<br />
Qijie (St 30) and Mons Veneris (Tong Jin).<br />
“1 - When the upper part of the Foot Shaoyang (GB) is full of blood and<br />
energy, the beard (sideburns and moustache) is beautiful and long.<br />
If blood is abundant and energy insufficient, the beard is beautiful but short.<br />
If blood is insufficient and energy abundant, the beard is sparse.<br />
If blood and energy are both insufficient, the beard is absent.<br />
Attack of Cold-Humidity often causes “Bi” (algoparesthesia), ostealgia and<br />
dryness of the nails.<br />
2 - When the lower part of the Foot Shaoyang (GB) is full of blood and energy,<br />
the hair of the leg is beautiful and long and the external malleoli are large.<br />
If blood is abundant and energy insufficient, the hair of the legs is beautiful<br />
but short, and the external malleoli are covered by a firm and thick skin.<br />
If blood is insufficient and energy abundant, the hair of the legs is sparse<br />
and the skin of the external malleoli is thin and supple.<br />
If blood and energy are both insufficient, the hair of the legs is absent and<br />
the external malleoli are small and thin.”<br />
EXPLANATIONS AND COMMENTARIES 228.<br />
N.V.N.:<br />
We quote the explanation of Zhang Jing Yue:<br />
“The Foot Shaoyang (GB) starts at the external canthus of the eye, descends towards the maxillary condyle<br />
in front of the tragal indentation, reaches above the angle of the hairline at the upper part of the temple... . This<br />
is why the insufficiency or excess of energy and blood of the Foot Shaoyang (GB) has affect on the growth of the<br />
beard.<br />
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The Foot Shaoyang (GB) goes back down the external side of the thigh and arrives below and in front of the<br />
peroneal head, runs alongside the outer leg, arrives in front of the external malleolus... . As a result, its<br />
influence bears on the external side of the leg.”<br />
PARAGRAPH 10<br />
“1 - When the upper part of the Foot Taiyang (Bl) is abundant in blood and<br />
energy, the eyebrows are beautiful and long.<br />
In contrast,<br />
_ if blood is abundant and energy insufficient, the eyebrows are withered and<br />
the face is full of wrinkles,<br />
_ if blood is insufficient and energy abundant, the face is fleshy,<br />
_ if blood and energy are balanced, the countenance√ is beautiful.<br />
2 - When the lower part of the Foot Taiyang (Bl) is full of blood and energy,<br />
the flesh of the level of the heel is full and firm.<br />
In contrast,<br />
_ if energy is insufficient and blood abundant, the heel is thin and devoid of<br />
flesh,<br />
_ if energy and blood are both insufficient, they cause cramps and pain of<br />
the heel.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
The explanation of Zhang Jing Yue is the following:<br />
“1 - The Foot Taiyang (Bl) starts at the internal canthus of the eye, reaches the external tip of the<br />
eyebrow... . A secondary branch ascends the to the cranium and goes back down to the face where it links with<br />
the nose... . This is why disturbances of this branch of the Foot Taiyang (Bl) affects the eyebrows and face.<br />
2 - Below, the Foot Taiyang (Bl) reaches the popliteal fossa, reaches the calf, passes behind the external<br />
malleolus, unites with the heel... . This is why disturbances of this lower part of the Foot Taiyang (Bl) affects the<br />
heel.”<br />
PARAGRAPH 11 229.<br />
“1 - When the upper part of the Hand Yangming (LI) is full of blood and<br />
energy, the moustache is beautiful.<br />
In contrast,<br />
_ if blood is insufficient and energy abundant, the moustache is withered,<br />
_ if blood and energy are both insufficient, the moustache is absent.<br />
2 - When the lower part of the Hand Yangming (LI) is full of blood and<br />
energy, the subaxillary hair is abundant and the thenar eminence is fleshy and<br />
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warm.<br />
In contrast,<br />
_ if blood and energy are both insuficient, the forearm and tenar eminence<br />
are thin and cold.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
The explanation of Zhang Jing Yue is the following:<br />
“1 - Above, the Hand Yangming (LI) passes to the cheek, arrives at the upper maxilla, encircles the upper<br />
lip, crosses the same contralateral channel, ascends toward the base of the nostril of the opposite side... . This is<br />
why the emptiness and fullness of blood and energy manifest at the level of the moustache.<br />
2 - Below, the Hand Yangming (LI) passes to the angle formed by the two metacarpals, runs alongside the<br />
postero-external surface (energetic description) of the raduis, goes into (Yin-Yang. Interior-Exterior”<br />
relationship with the Hand Taiyin (Lu). This is why the emptiness and fullness of this lower part of the Hand<br />
Yangming (LI) manifests at the level of the thenar eminence, forearm and subaxillary region.”<br />
PARAGRAPH 12<br />
“1 - When the upper part of the Hand Shaoyang (SJ) is full of blood and<br />
energy, the eyebrows are beautiful and long and the coloration of the ear pinna is<br />
beautiful (shiny).<br />
In contrast, if blood and energy are both insufficient, the 2 ears are dried out<br />
and the coloration of the ear pinna is unattractive (dull).<br />
2 - When the lower part of the Hand Shaoyang (SJ) is full of blood and<br />
energy, the back of the hand is fleshy and warm.<br />
In contrast,<br />
_ if blood and energy both insufficient, the back of the hand is fleshless and<br />
cold,<br />
_ if energy is insuficient and blood abundant, the back of the hand is thinned<br />
with the appearance of numerous venous vessels.”<br />
EXPLANATIONS AND COMMENTARIES 230.<br />
N.V.N.:<br />
The explanation of Zhang Jing Yue is the following:<br />
“1 - Above, the Hand Shaoyang (SJ) reaches behind the ear, deeply penetrates into the ear, reappears in<br />
front of and above the tragus, encircles the lower maxilla, ascends to the orbital edge... . This is why the<br />
emptiness and fullness of blood and energy of this part of the channel manifests at the level of the eyebrows and<br />
ears.<br />
2 - Below, the Hand Shaoyang (SJ) starts at the external ungual angle (energetic description) of the<br />
fourth finger, passes to the dorsal surface of the hand... . This is why disturbances of this lower part of the<br />
channel affects this region.”<br />
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PARAGRAPH 13<br />
“1 - When the upper part of the Hand Taiyang (SI) is full of blood and energy,<br />
the beard is abundant and long and the face consistent.<br />
In contrast, if blood and energy are both insufficient, the face is thin and<br />
complexion withered (dark).<br />
2 - When the lower part of the Hand Taiyang (SI) is full of blood and energy,<br />
the muscles of the palm of the hand are full.<br />
In contrast, if blood and energy are both insufficient, the palm of the hand is<br />
thin and cold.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
The explanation of Zhang Jing Yue is the following:<br />
“1 - Above, the Hand Taiyang (SI) arrives behind the inferior maxillary angle where it divides into 2<br />
branches: the first passes to the internal canthus of the eye and goes into relationship with the zygomatic bone;<br />
the second reaches the external canthus of the eye and is directed toward the ear... . This is why the emptiness<br />
and fullness of blood and energy of the upper part of this channel manifests a the chin (beard) and face.<br />
2 - Below, the Hand Taiyang (SI) runs alongside the external side of the hand, reaches the wrist... . This is<br />
why disturbances of this lower part of the channel affects the palm of the hand.”<br />
PARAGRAPH 14 231.<br />
Huangdi:<br />
“Are there very specific acupuncture rules reserved for these 25<br />
morphotypes?”<br />
Qi Bo:<br />
“Abundant eyebrows originate from the abundance of blood and energy of the<br />
Foot Taiyang (Bl) and eyebrows in a poor state (withered), from the insufficient<br />
state of blood and energy of the Foot Taiyang (Bl).<br />
Fat body and dark (dull) color of the skin result from the loss of energy and<br />
blood.<br />
As a consequence, to carefully observe the excess or insufficiency of the<br />
form (Xing) and energy (Qi) in order to apply the method of regularization is to<br />
know the reason of “Contrary/Favorable”<br />
(Ni Zuan).”<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Ma Shi:<br />
“This paragraph speaks on the configuration and external structure of the living being, taking the Foot<br />
Taiyang (Bl) as example, in order to study the state of emptiness and fullness of blood and energy, This<br />
dissertation constitutes, in summary, a model of practice of acupuncture.<br />
The Foot Taiyang (Bl) goes from the head to the foot, passing the back. That of the right and that of the left<br />
total 126 (3). This is why, one can determine the state of blood and energy of the entire body as a function of this<br />
channel.<br />
The upper part of this channel manifests at the eyebrows, and its lower part, also at the eyebrows. As a<br />
result, the beauty of the eyebrows is the indicator revealing the state of<br />
abundance of blood and energy and their unattractiveness confirms the state of deficiency of<br />
3. In our time, the Foot Taiyang (Bl) of the right and left totals 67 X 2 = 134 points.<br />
these blood and energetic components of the body.<br />
“Fat body and shiny color” is the sign of excess blood and energy. In contrast, if the body is fat with dull<br />
color, it is the indicator of excess of energy and insuficiency of blood.<br />
“Thin body with dull color” indicates the concommitant insufficiency of blood and energy.<br />
• In practice, it is necessary to know how to determine the Form (Xing) and energy (Qi) in order to<br />
disperse in the event of fullness and to tonify in the event of emptiness. To act in this manner is “favorable”<br />
(Zuan), to act otherwise is “contrary” (Ni).”<br />
II - N.V.N.: 232.<br />
This paragraph addresses the problem of emptiness and fullness of blood and energy whose regulation<br />
consists of respecting the reason of “Contrary/Favorable” (Ni Zuan).<br />
Qi Bo uses the Foot Taiyang (Bl) as example because it represents the Yang channels. In effect:<br />
Cold is Heaven.<br />
Water is Earth.<br />
Jing Qi (energetic quintessence) is man.<br />
Therefore, the Foot Taiyang (Bl) responding to Water-Cold is at the same time “master” of the energy of<br />
the Yang channels and of Jing-Xue (energetic quintessence and blood).<br />
PARAGRAPH 15<br />
Huangdi:<br />
“How do you treat diseases located at the level of the Yin channels and Yang<br />
channels?”<br />
Qi Bo:<br />
“First, one must examine Cun Kou (radial pulse) and Renying (carotid pulse)<br />
to detemine the state of mptiness/Fullness of Yin and Yang in order to apply the<br />
method of regularization.<br />
Next, with the finger, palpate the length of the Jingluo (principal and<br />
secondary channels) to evaluate the state of stagnation/ accumulation of blood and<br />
energy, causal factor of “Tong Bi” (algoparesthesia) which, in serious cases,<br />
prevents walking.<br />
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The treatment consists of calling on the Yang energy to heat up the places of<br />
condensation/stagnation; the needles are left in place a long time.<br />
• Obstruction of the Luomai (Luo vessels) results from the engorgement of the<br />
Jingmai (pirncipal channels). On must employ the method of “dispersion of the<br />
blood” (bleeding technique) in order to aerate the Luomai and reestablish the<br />
circulation of blood.<br />
• The disease can be localized at the top of the body or down below.<br />
At the top, when the energy is excessive, one must bring it toward the bottom.<br />
Down below, when the energy is excessive, one must bring it toward the top.<br />
In these two cases, massage therapy and the technique of the needles left in<br />
place are indicated.<br />
If, despite the needles left in place, the energy does not arrive, one must<br />
combine this with the technique called “to go against/in opposition”.<br />
233.<br />
• It is then necessary to go deeply into the Jing Sui (deep routes, canals) in<br />
order to be able to practice acupuncture effectively.<br />
In the case of confrontation with the cold and heat, one must help the blood<br />
and energy to circulate.<br />
In the case of obstruction at the level of the channels without stagnation of<br />
blood and energy (located outside the channel), one must base one’s judgment on<br />
the bodily structure to apply treatment by acupuncture.<br />
In this manner, to know the 25 morphotypes and the localization of blood and<br />
energy, above and below, to the left and right (with diagnostic purpose) is to<br />
understand the therapeutic rules of acupuncture.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1 - Cun Kou (radial pulse) belongs to the Hand Taiyin (Lu) whose energy activates the circulation of the 3<br />
Yin.<br />
Renying (carotid pulse) belongs to the Foot Yangming (St) whose energgy controls the circulation of the 3<br />
Yang.<br />
Therefore, Cun Kou governs the interior and represents Yin energy, and Renying also governs the interior<br />
and represents Yang energy,<br />
In the normal state, Cun Kou and Renying maintain their equilibrium, and in the presence of disease they<br />
are directed toward emptiness or fullness (4).<br />
2 - In the “Bi” syndrome (algoparesthesia), stagnation of blood and energy prevents the arrival of Yuan Qi<br />
(source energy, vital or essential energy). This is why one must utilize the tecnique of”needle left in place” and<br />
know how to wait for the arrival of the energy.<br />
3 - In the excess of energy of the upper part of the body, one must needle the points located down below<br />
in order to bring the energy toward the bottom.<br />
In the insufficiency of the energy of the upper part of the body, one must needle the points located above<br />
in order to make the energy ascend toward the top; the needles must remain in place unitl the arrival of the<br />
energy.<br />
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4 - In order to perfect the practice of acupuncture, it is necessary therefore to acquire a deep knowledge<br />
of the circulation of blood and energy, in particular those of the internal vessels<br />
(Jing Sui) of the 25 biotypes described in this chapter of the Lingshu.<br />
4. Consult notably Chapter 9 (“Beginning and Ending”) and Chapter 48 (“Prohibition and Submission”).<br />
CHAPTER LXV<br />
The 5 Musical Notes and 5 Sapors<br />
(Wu Yin Wu Wei)<br />
This Chapter 65 of the Lingshu completes the previous one.<br />
no 234/235.<br />
The morphotypes responding to Wu Yin (5 musical notes) are described as a function of the<br />
Yang channels of the foot and hand and as a function of the 5 organs with their therapeutic<br />
principle.<br />
The 5 Cereals, 5 Fruits and 5 Sapors... each possess a specific action on the harmonization of<br />
the energy of the 5 Organs and their channels, also addressed.<br />
One part of this chapter is focused on the indication and contraindication of some sapors<br />
(foods) in the morphotypes responding to the Wu Yin (5 musical notes). This is why this chapter is<br />
entitled: “The 5 Musical Notes and 5 Sapors” (Wu Yin Wu Wei).<br />
Another part of this chapter speaks on the reason for the absence of moustache and beard<br />
in women and eunuchs and raises the problem of “emptiness”<br />
and “fullness” of blood and energy at the level of the Jingmai, fundamental notions of the practice<br />
of acupuncture.<br />
This chapter consists of 3 paragraphs.<br />
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PARAGRAPH 1<br />
“1. The morphotypes Yuo Zhi (Zhi of the right) and Shao Zhi (Zhi minor)<br />
belonging to the “Fire” note must be treated at the upper part of the Hand Taiyang<br />
(SI) of the right responding to Fire.<br />
2. The morphotypes Yuo Shang (Shang of the left), belonging to the “Metal”<br />
note, and Yuo Zhi (Zhi of the right), belonging to the “Fire” note, must be treated<br />
at the upper part of the Hand Yangming (LI) of the left responding to Metal.<br />
236.<br />
3. The morphotypes Shao Zhi (Zhi minor), belonging to the “Fire” note, and<br />
Tai Gong (Gong major), belonging to the “Earth” note, must be treated at the upper<br />
part of the Hand Yangming (LI) of the left responding to Metal.<br />
4. The morphotype Yuo Jiao (Jiao of the right) and Tai Jiao (Jiao major)<br />
belonging to the “Wood” note must be treated at the lower part of the Foot<br />
Shaoyang (GB) of the left responding to Wood.<br />
5. The morphotypes Tai Zhi (Zhi major) and Shao Zhi (Zhi minor) belonging to<br />
the “Fire” note must be treated at the upper part of the Hand Taiyang (SI) of the<br />
left responding to Fire.<br />
6 - The morphotypes Cong Yu (other Yu) and Shao Yu (Yu minor) belonging to<br />
the “Water” note must be treated at the lower part of the Foot Taiyang (Bl) of the<br />
left responding to Water.<br />
7 - The morphotypes Shao Shang (Shang minor) and Yuo Shang (Shang of the<br />
right) belonging to the “Metal” note must be treated at the lower part of the Hand<br />
Taiyang (SI) of the right responding to “Fire”.<br />
8 - The morphotypes Zhia Yu (substantial Yu) and Cong Yu (other Yu)<br />
belonging to the “Water” note must be treated at the lower part of the Foot Taiyang<br />
(Bl) of the right responding to Water.<br />
9 - The morphotypes Shao Gong (Gong minor) and Tai Gong (Gong major)<br />
belonging to the “Earth” note must be treated at the lower part of the Foot<br />
Yangming (St) of the right responding to Earth.<br />
10 - The morphotypes Fan Jiao (half Jiao) and Shao Jiao (Jiao minor)<br />
belonging to the “Wood” note must be trested at the lower part of the Foot Shaoyang<br />
(GB) of the right responding to Wood.<br />
11 - The morphotypes Tai Shang (Shang major) and Shang Shang (upper<br />
Shang) belonging to the “Metal” note must be treated at the lower part of the Foot<br />
Yangming (St) of the right responding to “Earth”.<br />
12 - The morphotypes Tai Shang (Shang major), belonging to to the<br />
“Wood”note, and Shang Jiao (upper Jiao), belonging to the “Wood” note, must be<br />
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treated at the upper part of the Foot Taiyang (Bl) of the left responding to “Water”.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains: 237.<br />
“Chapter 65 completes the previous one, “Yin and Yang and the 25 Morphotypes” and describes their<br />
relationship with the 5 Movements.<br />
The 1st paragraph of this chapter is composed of 12 clauses concerning the 25 morphotypes and their<br />
treatment.<br />
The 2nd paragraph is composed of 5 clauses concerning the 5 prototypes and their corresponding foods.<br />
The 3rd paragraph is divided into 12 clauses concerning the similarity of certain morphotypes and their<br />
treatment.<br />
In total:<br />
_ 12 clauses for the “Jiao” (Wood) prototype,<br />
_ 6 clauses for the “Zhi” (Fire) prototype,<br />
_ 8 clauses for the “Gong” (Earth) prototype,<br />
_ 8 clauses for the “Shang” (Metal) prototype,<br />
_ 7 clauses for the “Yu” (Water) prototype<br />
among which<br />
a) some are repeated<br />
Examples:<br />
The upper part of the Hand Yangming (LI) of the left,<br />
The lower part of the Foot Taiyang (Bl) of the right,<br />
The lower part of the Foot Yangming (St) of the right,<br />
The lower part of the Foot Shaoyang (GB) of the left... .<br />
b) some are missing<br />
Examples:<br />
The lower part of the Hand Yangming (LI) of the left,<br />
The upper pat of the Hand Yangming (LI) of the left.<br />
c) some are not in accord with the notions of 5 Yin (musical notes), Upper/Lower, Left/Right and the 5<br />
Movements.<br />
These errors are certainly due to the difficulty in deciphering the ancient texts and especially due to the<br />
limited knowledge of energetic medicine on the part of transcribers and translators... . Such mistakes in the<br />
transmitted copies! I am content to copy this chapter in its entirety, without commentary, because only the Sages<br />
themselves could rectify them.”<br />
II - N.V.N.:<br />
This paragraph is the logical continuation of the previous one.<br />
1. One bases one’s judgment on the “upper/lower” and “left/right” responding to the<br />
“5 Yin” (5 basic musical notes) in order to establish the relationships of the morphotypes with the 3 Yang<br />
channels of the foot and hand to determine an adequate therapy.<br />
In this way, for example:<br />
• Yuo Zhi (Zhi of the right) and Shao Zhi (Zhi minor) responding to the “Fire” note and the Hand Taiyang<br />
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(SI) also responding to the “Fire” note are the basic notions for a therapy which uses the “Fire” note in<br />
individuals of “Fire” morphotype.<br />
• Called “Yuo Zhi (Zhi of the right), it is is associated with the “Fire” prototype decribed in the previous<br />
chapter with numerous details on the physiology of blood and energy.<br />
In order to understand this paragraph, it is therefore necessary to delve deeply into the previous Chapter<br />
64 (“Yin and Yang and the 25 Morphotypes”).<br />
2. Nevertheless, it is noted that some morphotypes belonging to the “Left/Right”, Upper/<br />
Lower” type responding to the “5 Yin” (5 basic notes) and linked to the 5 Movements cited in Chapter 64 are not<br />
always in accord with those described in this paragraph.<br />
In this way, for example:<br />
• Shao Shang (Shang minor) and Yuo Shang (Shang of the right), associated with the “Metal” note, and the<br />
Hand Taiyang (SI) responding to the “Fire” channel are treated at the level of the “Metal” channel.<br />
This error is most certainly due to confusing the Hand Yangming (LI) and Hand Taiyang (SI).<br />
• Tai Shang (Shang major) and Shang Shang (upper Shang) are treated at the level of the lower part of the<br />
Foot Yangming (St) of the right, while according to Chapter 64, they must be treated at the level of the upper part<br />
of the Hand Yangming (LI) of the left.<br />
They are obviously gross errors on the part of transcribers and translators that persisted down the<br />
line/as a theme over the centuries√.<br />
PARAGRAPH 2<br />
“1. The morphotypes Shang Zhi (upper Zhi) and Yuo Zhi (Zhi of the right),<br />
like the “Fire” prototype, correspond to:<br />
_ wheat√√ among the 5 cereals<br />
_ lamb among the 5 animals<br />
_ apricot among the 5 fruits<br />
_ the Hand Shaoyin (He) among the 12 Jingmai<br />
_ the heart among the 5 organs<br />
_ red among the 5 colors<br />
_ bitter among the 5 sapors<br />
_ summer among the 5 seasons.<br />
2. The morphotypes Shang Yu (upper Yu) and Tai Yu (Yu major), like the<br />
“Water” prototype, correspond to:<br />
_ black bean among the 5 cereals<br />
_ pork among the 5 animals<br />
_ chestnut among the 5 fruits<br />
_ the Foot Shaoyin (Ki) among the 12 Jingmai<br />
_ the kidney among the 5 organs<br />
_ black among the 5 colors<br />
_ salty among the 5 sapors<br />
_ winter among the 5 seasons.<br />
3. The morphotypes Shang Gong (upper Gong) and Tai Gong (Gong major), like<br />
the “Earth” prototype, correspond to:<br />
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238.
_ millet√√ among the 5 cereals<br />
_ beef among the 5 animals<br />
_ jujube among the 5 fruits<br />
_ the Foot Taiyin (Sp) among the 5 Jingmai<br />
_ the spleen among the 5 organs<br />
_ yellow among the 5 colors<br />
_ sweet among the 5 sapors<br />
_ end of summer among the 5 seasons.<br />
4. The morphotypes Shang Shang (upper Shang) and Yuo Shang (Shang of the<br />
right), like the “Metal” prototype, correspond to:<br />
_ sticky rice among the 5 cereals<br />
_ chicken among the 5 animals<br />
_ peach among the 5 fruits<br />
_ the Hand Taiyin (Lu) among the 12 Jingmai<br />
_ the lung among the 5 organs<br />
_ white among the 5 colors<br />
_ spicy among the 5 sapors<br />
_ autumn among the 5 seasons.<br />
5. The morphotypes Shang Jiao (upper Jiao) and Tai Jiao (Jiao major), like the<br />
“Wood” prototype, correspond to:<br />
_ sesame among the 5 cereals<br />
_ dog among the 5 animals<br />
_ plum among the 5 fruits<br />
_ the Foot Jueyin (Li) among the 12 Jingmai<br />
_ the liver among the 5 organs<br />
_ green among the 5 colors<br />
_ sour among the 5 sapors<br />
_ spring among the 5 seasons.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph speaks on the correspondences between the morphotypes responding th the Wu Yin (5<br />
musical notes) and the “5 cereals, 5 animals, 5 fruits, 5 colors, 5 seasons... “ in order to establish a group of<br />
principles and methods of dietary regimes with a therapeutic purpose, as clarified by Ma Shi:<br />
“Individuals of “Shang Zhi” (upper Zhi ) and “Yuo Zhi” (Zhi of the right) types are morphotypes<br />
responding to the note “Fire”. This is why, among the 5 cereals, 5 fruits, 5 animals...<br />
wheat, apricot, lamb... endowed with calorific (fire) properties, are used to treat these types of man.”<br />
We present below a summary table of diets in the 5 groups of morphotypes cited in this paragraph.<br />
Summary table of diets applied in the 5 groups of morphotypes.<br />
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240.
Individuals<br />
responding<br />
to 5 Yin<br />
Shang Zhi,<br />
Yuo Zhi<br />
Shang Yu,<br />
Tai Yu<br />
Shang Gong,<br />
Tai Gong<br />
Shang Shang<br />
Yuo Shang<br />
Shang Jiao,<br />
Tai Jiao<br />
5<br />
Movement<br />
s<br />
Fire<br />
Water<br />
Earth<br />
Metal<br />
Wood<br />
PARAGRAPH 3<br />
5<br />
Cereals<br />
Wheat<br />
Black Bean<br />
Millet<br />
Sticky Rice<br />
Sesame<br />
5<br />
Animals<br />
Lamb<br />
Pork<br />
Beef<br />
Chicken<br />
Dog<br />
5<br />
Fruits<br />
Apricot<br />
Chestnut<br />
Jujube<br />
(Pear)<br />
Peach<br />
Plum<br />
Jingmai<br />
Hand Shaoyin (He)<br />
Foot Shaoyin (Ki)<br />
Foot Taiyin (Sp)<br />
Hand Taiyin (Lu)<br />
Foot Jueyin (LI)<br />
5<br />
Organs<br />
Heart<br />
Kidney<br />
Spleen<br />
Lung<br />
Liver<br />
5<br />
Colors<br />
Red<br />
Black<br />
Yellow<br />
White<br />
Green<br />
5<br />
Sapors<br />
Bitter<br />
Salty<br />
Sweet<br />
Spicy<br />
Sour<br />
5<br />
Seasons<br />
Summer<br />
Winter<br />
End of<br />
Summer<br />
Autumn<br />
Spring<br />
“1. The morphotypes Tai Gong (Gong major) and Shang Jiao (upper<br />
Jiao) are treated at the upper part of the Foot Yangming (St) of the right.<br />
2. The morphotypes Zie Jiao (Jiao of the right) and Tai Jiao (Jiao major) are<br />
treated at the upper part of the Foot Yangming (St) of the left.<br />
3. The morphotypes Shao Yu (Yu minor) and Tai Yu (Yu major) are treated at<br />
the lower part of the Foot Taiyang (Bl) of the right.<br />
4. The morphotypes Zie Shang (Shang of the left) and Yuo Shang (Shang of<br />
the right) are treated at the upper part of the Hand Yangming (LI) of the left.<br />
5. The morphotypes Jia Gong (increased Gong) and Tai Gong (Gong major) are<br />
treated at the upper part of the Foot Shaoyang (GB) of the left.<br />
6. The morphotypes Zhi Fan (half Zhi) and Tai Gong (Gong major) are treated<br />
at the lower part of the Hand Taiyang (SI) of the left.<br />
7. The morphotypes Fan Jiao (half Jiao) and Tai Jiao (Jiao major) are treated at<br />
the lower part of the Foot Shaoyang (GB) of the left.<br />
8. The morphotypes Tai Yu (Yu major) and Tai Jiao (Jiao major) are treated at<br />
the upper part of the Foot Taiyang (Bl) of the right.<br />
9. The morphotypes Tai Jiao (Jiao major) and Tai Gong (Gong major) are<br />
treated at the upper part of the Foot Shaoyang (GB) of the right.<br />
• The 5 morphotypes: Yuo Zhi, Shao Zhi, Zhi Zhi, Fan Zhi and 241. Shang Zhi<br />
belong to Fire.<br />
• The 5 morphotypes: Yuo Jiao, Di Jiao, Shang Jiao, Tai Jiao and Fan Jiao<br />
belong to Wood.<br />
• The 5 morphotypes: Yuo Shang, Shao Shang, Di Shang, Shang Shang and Zie<br />
Shang belong to Metal.<br />
• The 5 morphotypes: Shao Gong, Shang Gong, Tai Gong, Jia Gong and Zuo Gong<br />
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elong to Earth.<br />
• The 5 morphotypes: Cong Yu, Zhi Yu, Shang Yu, Tai Yu and Shao Yu belong<br />
to Water,”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1. Tai Gong and Shang Jiao are treated at the upper right part of the Foot Yangming (St).<br />
Ma Shi wonders:<br />
“Tai Gong responds to Earth and the treatment must be carried out at the level of the Foot Yangming (St)<br />
(Stomach=Earth). What is the reason why this paragraph also adds Shang Jiao which responds to Wood? I do not<br />
understand.”<br />
Zhang Shi replies:<br />
“The Foot Yangming (St) and Foot Jueyin (Li) join and communicate at the level of the neck (laryngopharyngeal<br />
region) and within the nasal cavity. Therefore, man of the “Tai Gong” type and that of “Shang Jiao”<br />
type can be treated at the level of the Foot Yangming (St).”<br />
2. Zie Jiao and Tai Jiao are treated at the upper left part of the Foot Yangming (St).<br />
Ma Shi asks:<br />
“Jiao”, belonging to the “Wood” note, must be treated at the level of Wood (Liver). Why can the Foot<br />
Yangming (St) also treat Wood? I do not understand.”<br />
Here is Zhang Shi’s explanation:<br />
“The Foot Shaoyang (GB) and Foot Yangming (St) are vessels which join and communicate at the level of the<br />
lower maxillary angle where Jiache (St 6) is found. As a result, Zie Jiao and<br />
Tai Jiao can be treated at the level of the Foot Yangming (St).”<br />
3. The Shao Yu and Tai Yu types are treated at the lower right part of the Foot Taiyang (Bl).<br />
Zhang Shi explains: 242.<br />
“Shao Yu and Tai Yu respond to Water. As a result, they are treated at the lower right part of the Foot<br />
Taiyang (Bl).”<br />
4. Zie Shang and Yuo Shang are treated at the upper left part of the Hand Yangming (LI).<br />
Zhang Shi clarifies:<br />
“Zie Shang and Yuo Shang belong to the “Metal” note. Therefore, they are treated at the level of the Hand<br />
Yangming (LI).”<br />
5. Jia Gong and Tai Gong are treated at the level of the left part of the Foot Shaoyang (GB).<br />
Ma Shi asks:<br />
“Jia Ging and Tao Gong belongs to the “Earth” note. I do not know why one treats them at the level of the<br />
Foot Shaoyang (GB).”<br />
Zhang Shi explains:<br />
“Jia Gong and Tai Gong are compared to the Foot Yangming (St=Earth) which reaches the face and<br />
exteriorizes in front of the ear and unites with the Foot Shaoyang (GB) at the point<br />
Gua Shu Ren (GB 3: other name Shangguan). Therefore, Jia Gong and Tai Gong are treated at the level of the Foot<br />
Shaoyang (GB).”<br />
6. Zhi Fan and Tai Gong are treated at the lower left part of the Hand Taiyang (SI).<br />
Ma Shi wonders:<br />
“Zhi Fan (half Zhi), belonging to the “Fire” note, must be treated at the level of the Hand Taiyang (SI). I<br />
understand it perfectly. But why can Tai Gong (Gong major), responding to the “Earth” note, also be treated at<br />
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this level?”<br />
Zhang Shi explains:<br />
“The Hand Taiyang (SI) reaches the neck... a branch follows the laryngo-pharyngeal<br />
system, crosses the diaphragm, arrives at the stomach... runs alongside the anterior part of the leg to unite at the<br />
point Xiajiuxu (St 39: other name Xialian), site of its exteriorization and also site of “reunion-meeting” of the<br />
Hand Taiyang (SI) and Foot Yangming (St). This is why Tai Gong (Gong major) responding to the “Earth” note can<br />
be treated at the level of the Hand Taiyang (SI).”<br />
7. Fan Jiao (half Jiao) and Tai Jiao (Jiao major) are treated at the lower left part of the Foot Shaoyang (GB).<br />
Gu You Lim states:<br />
“It concerns a technique called “Upper/Lower, Left/Right” using the same energy to treat the same<br />
channel which can be located above or below, to the left or right.”<br />
8. Tai Yu (Yu major) and Tai Jiao (Jiao major) are treated at the upper right part of the Foot Taiyang (Bl).<br />
Ma Shi wonders:<br />
“Tai Yu (Yu major) responds to the “Water” note. I understand perfectly that the treatment must be<br />
carried out at the level of the Foot Taiyang (Bl). But why can Tai Jiao (Jiao major), responding to the “Wood” note,<br />
also be treated at this level?<br />
Zhang Shi explains:<br />
“At the cranium, the Foot Taiyang (Bl) possesses vessels that communicate with the Foot Shaoyang (GB) at<br />
the points Shuaigu (GB 8), Fubakl (GB 10), Qiaoyin (GB 11)... . They are the routes of “reunion-meeting” located<br />
at the cephalic region of the 2 channels Foot Taiyang (Bl) and Foot Shaoyang (GB). Therefore, Tai Yu (Yu major)<br />
and Tai Jiao (Jiao major) are treated at the level of the upper part of the Foot Taiyang (Bl).”<br />
9. Tai Jiao (Jiao major) and Tai Gong (Gong major) are treated at the upper right part of the Foot Shaoyang<br />
(GB).<br />
Zhang Shi specifies:<br />
“Blood and energy of the epidermo-dermal layer are devoted to the production of hair and beard and to<br />
warming up the organic, sweat gland, musculoskeletal and medullary systems... . All have their source at the<br />
level of Jing Qi (quintessence of energy) coming from Shui Gu (Cereal/<br />
Water) at the level of the stomach.<br />
This Jing (quintessence) circulates from the Great Luo (Da Luo) of the stomach. It follows the deep route<br />
of the organs and bowels to exteriorize and permeate the pilo-cutaneous system...”.<br />
In conclusion:<br />
a) In relation to the treatment of Tai Jiao (Jiao major) and Tai Gong (Gong major) types, Zhang Shi’s<br />
explanation does not conform to the text. It is certainly a question of an omission by transcribers.<br />
b) Zhang Shi’s explanation allows us to understand the importance of the “reunionmeeting”<br />
points in daily practice.<br />
PARAGRAPH 4<br />
Huangdi:<br />
“In women, is the absence of beard and moustache due to the absence of blood<br />
and energy?”<br />
Qi Bo:<br />
“The Chongmai and Renmai (CV) start at the level of the uterus. In the<br />
interior, the Chongmai ascends the length of the antero-internal surface of the<br />
lumbar spine to constitute the “sea” of the Jingluo (principal and secondary<br />
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243.
channels). At the exterior, these two channels, Chongmai and Renmai (CV), pass<br />
alongside the abdomen to unite with the laryngo-pharyngeal system where a<br />
vessels which penetrates deeply into the mouth departs from.<br />
244.<br />
In the plethoric state, blood and energy maintain the pilo-cutaneous system<br />
and heat up the “flesh” system. If the blood alone is abundant, it permeates the<br />
skin and produces hair.<br />
In women, the excessive state of the energy and insufficient state of blood<br />
are natural phenomena originating from the repeated and cyclic loss of blood<br />
during menstruation. When the Chongmai and Renmai (CV) can no longer produce<br />
hair, beard and moustache are absent.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph completes the previous one in speaking on the decanting of the energy at the level of the<br />
pilocutaneous system in order to heat up all organic systems (sweat gland, musculoskeletal, medullary...). This<br />
energy coming from the kidneys starts at the level of the uterus (Bao Chong). It follows the path of the Renmai<br />
(CV) and Chongmai to reach the interior od the vessels.<br />
1. The previous paragraph speaks on the blood and energy which, originating from the stomach, circulates<br />
first within the Dao Luo (Great Luo) of the stomach, then within the Jingmai (principal channels) and finally<br />
within the Xun Luo (little luo or energetic capillaries) in order to permeate the pilocutaneous system. This<br />
energy is nine other than Jing Qi (a posteriori energetic quintessence) conducted by the Chongmai.<br />
2. This paragraph speaks particularly on the energy and blood of the uterus circulating from the<br />
Chongmai and Renmai (CV) in order to reach the interior and exterior of the Jingmai (principal channels). This<br />
energy is the a priori Jing Qi conducted by the Xiajiao (Lower Jiao- LJ).<br />
3. In summary, blood and energy of the human being aimed at maintaining the skin, vessels, flesh,<br />
muscles, bones... all begin from the “Qian” palace ( ; Heaven) and from the “Kun” palace (<br />
; Earth); that is to say that they all have their innate source (Heaven; respiration) and their acquired source<br />
(Earth; alimentation).<br />
4. The uterus (Bao Chong) is the “sea” of blood. It is the Shaoyin (Ki) which commands it under the action<br />
of the Xiajiao (LJ).<br />
The Chongmai and Renmai (CV), passing via the uterus, have internal vessels called<br />
“Fu Chong” (1) reaching the antero-internal part of the spine and playing the role of “sea” of the Jingluo<br />
(principal and secondary channels).<br />
5. The previous paragraph speaks on the blood and energy, generative sources of the beard and hair<br />
conducted by the 3 Yang channels, while this one deals with the problem of blood and energy attracted by the<br />
Chongmai and Renmai (CV) toward the buccal region in order to produce beard and moustache.<br />
The production and circulation of blood and energy are therefore very complex. This is why their<br />
misunderstanding naturally leads to therapeutic errors.”<br />
II - N.V.N.:<br />
“Bao Chong”: “envelope of the center” designates the uterus in women; this “curious” bowel, located<br />
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245.
within the pelvic cavity and intended to contain the fertilized egg until its complete development, bears the name<br />
“Bao” (envelope).<br />
This curious bowel is also the site of departure of the Chongmai, Dumai (GV) and Renmai (CV) coming<br />
from the kidney. It also baers the name “One Root of Three Branches”.<br />
• The Bao Chong (uterus) constitutes an extermely important chapter in the energetic physiology of the<br />
female. According to Yi Jing Jing Yi (explanations and commentaries of the “Classic of Mutations”):<br />
“The Bao Chong also bears the name “Qi Hai” (“sea” of energy) because it is the root of respiration (due to<br />
its direct connection with the kidney and lung).<br />
Expiration follows the route of Qi Hai to the diaphragm and thorax, reaches the lung and exteriorizes at<br />
the level of the laryngo-pharyngeal system. This route is that of the Chongmai which goes toward the top. This is<br />
why the Nejing has said: “The Chongmai is a true path of Qijie (exteriorization of the energy).”<br />
• Acording to Zhang Jing Yue:<br />
“The Bao Chong also bears the name “Xue Hai” (“sea” of blood). In effect, dietary Jing originating from the<br />
stomach maintains the heart which transforms it into blood and makes it descend to the Bao Chong (uterus) via<br />
the path of the Chongmai.”<br />
• For this reason, the Suwen (Chapter 1, “Ancient Celestial Origin”) has stated (as we have already<br />
recalled in Chpater 54 (“Celestial Age”), page 75 ):<br />
“In girls, at 7 years of age, the energy of the kidney is full, the milk teeth change, the hair grows longer.<br />
_ At age 7 X 2 = (14 years), Celestial Gui” enters into play, the Renmai (CV) circulates abundantly, the<br />
Chongmai is prosperous, menses becomes manifest according to a specific cycle, the young girl can conceive... .<br />
_ At age 7 X 7 = (49 years), the Renmai (CV) is in insufficiency, the Chongmai grows weaker, Celestial Gui<br />
disappears, Di Dao (subterranean route, pelvic routes) are obstructed. This is why the body becomes exhausted,<br />
the woman can no longer conceive... .”<br />
This assertion clarifies the phenomenon of maturity and recession of menstrual function in women.<br />
Menses is therefore a function of the prosperity or poverty (of blood) of the 2 channels, Chongmai and Renmai<br />
(CV).<br />
1. See Chapters 54 (“Celestial Age”) and 79 (“Years and Dew”).<br />
Zhang Jing Yue specifies: 246.<br />
“The Chongmai and Renmai (CV) are the “sea of blood”. The beard makes up part of blood. When blood and<br />
energy are insufficient, the Chongmai and Renmai (CV) no longer maintain the buccal region, hence the absence of<br />
a beard.”<br />
• “Celestial Gui” designates the 10th Celestial Stem, corresponding to Water.<br />
Among the Celestial Stems:<br />
_ Ren, 9th Stem, is Yang<br />
_ Gui, 10th Stem, is Yin.<br />
In the present case,<br />
_ Ren represents the concentraion of energy, that is to say, the movement of Yang going toward Yin<br />
(concentration),<br />
_ Gui represents the manifestation of the energy, that is to say, the movement of Yin going toward Yang<br />
(manifestation).<br />
These two terms are envisioned here therefore in their dynamic aspect (the same as had been with√ Jia<br />
and Yi, 1st and 2nd Terrestrial Branches).<br />
According to Qi Bo, Celestial Gui is innate. It is reinforced a posteriori by dietary Jing. This latter is<br />
none other than the “sapors”. They first reach the spleen, then are directly conducted to the corresponding<br />
organs.<br />
When there is too much Jing within the organs, the kidneys absorb it in order to distribute it throughout<br />
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the entire body.<br />
The Jing conserved within the kidneys will reach the heart (kidney and heart = Shaoyin) where it will be<br />
transformed into blood. This blood will be directed into the 2 curious channels Chongmai and Renmai (CV) to<br />
nourish the flesh and make the head and body hair push out√.<br />
This is why, in boys, at the time when the biologic energy is powerful, Celestial Gui becomes transformed<br />
into blood and reaches the Chongmai and Renmai (CV) which ends up at the chin and lips, hence beard and<br />
moustache.<br />
In contrast, in girls, when the Celestial Gui arrives, menses appears.<br />
In summary, Celestial Gui designates both Jing (energetic quintessence) and blood and not just menses as<br />
was supprted by the celebrated Wang Bing (762 A.D.). The thesis of Wang Bing did not then agree with the thesis<br />
of the Huangdi Neijing Suwen: “Menses and sperm are the manifestations of Celestial Gui.”<br />
The energy of the kidney is therefore both innate (Ren and Gui) and acquired (dietary Jing: 5 sapors). In<br />
infants, it goes to spread first within the most essential regions of this age group to assure growth and<br />
development: bones and marrow (kidney), muscles and blood (liver).<br />
• At puberty, the energy is always prosperous (innate and acquired). The need is less great to furnish<br />
growth factors as a priority. One part of this energy then affects the genital organs and curious channels on<br />
which they depend.<br />
At the time of andropause and menopause, the innate energy sees its potential diminish. The shift is then<br />
progressively assured by the acquired energy of dietary origin. The key point is then maintaining life. The<br />
energetic potential, being limited, is distributed within the vital sectors to the detriment of others, in particular<br />
genital.<br />
In this manner, in the Oriental spirit, Gui designates at the same time the Celestial Stems, its<br />
maintenance and manifestations.<br />
The same author concludes:<br />
“• Bao Chong (uterus) is the site of reunion of the a priori energy of the kidney and a posterior blood<br />
coming from the stomach.<br />
• On the one hand, the Chongmai conducts the a priori energy of the kidney toward the top in order to<br />
place it in relationship with the stomach, and, on the other hand, conducts the a posteriorYin-Blood toward the<br />
bottom so that it may pour out into the Bao Chong.<br />
As a result, the role of the Chongmai consists of bringing the energy toward the top and conducting the<br />
blood toward the bottom in the goal of establishing the realtionship between the kidney and stomach.<br />
• The Chongmai is the conductive route of the energy. This energy manifests at Dan Dian (subumbilical<br />
region) whose route of exit is found at Qijie (other name for Qichong- St 30). At this level, the energy reaches the<br />
side of the umbilicus where the point Huangshu (Ki 16) is found and arrives at the point Tonggu (Ki 20) where it<br />
spreads into the middle of the thorax and circulates at the level of the pleura (pulmonary); then it ascends again<br />
toward the neck and reaches the laryngeal organ to become exteriorized.<br />
This intrathoracic trajectory is the genuine path of the Chongmai.<br />
The Chongmai governs the energy, It is therefore different from the Renmai (CV) which governs the<br />
blood.”<br />
PARAGRAPH 5<br />
Huangdi:<br />
“In some individuals, disturbances of the genital organ causes an exhaustion<br />
of sexual energy with inability to have an erection preventing any acts of mating.<br />
Despite these states, their beard and moustaches are always flourishing... . How is<br />
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247.
that?<br />
In contrast, in eunuchs, beard and moustache fall out after castration... . I<br />
would like to understand the cause.”<br />
Qi Bo:<br />
“Castration signifes ablation of Tong Jin (reunion of pelvic muscles: Mons<br />
Veneris) (2), which injures the Chongmai and Renmai (CV) and forces the blood to<br />
accumulate within the epidermo-dermal system.<br />
The Chongmai and Renmai (CV) can no longer bring the blood toward the<br />
mouth and lips, hence falling out of beard and moustache.”<br />
EXPLANATIONS AND COMMENTARIES 248.<br />
I - Ma Shi explains:<br />
“Injury to the genital organs without affecting the testicles does not prevent the Chongmai and Renmai<br />
(CV) from bringing blood toward the mouth and lips. But it hinders erection.<br />
Castration (ablation of the testicles) which injures these 2 curious channels is the cause of the absence of<br />
beard and moustache.”<br />
II - N.V.N.:<br />
In relation to the Bao Chong (Envelope of the Center: Uterus), Zhang Jing Yue furnishes us with the<br />
following explanations:<br />
2. Here, “Tong Jin” designates testicles.<br />
“Castration (ablation of the testicles) and the tying off of the clitoris was commonly practiced in ancient<br />
China. Sexuality was also an essential problem of the social life of the time. One attached much importance to the<br />
genitals (penis and vagina) which came to be the object of careful concern/√attentive care and to be concealed<br />
because, according to the Orientals, they are the sites of “distribution” of life.<br />
In the past, rich and poor called “Gong” their dwelling. From Xin (219 A.D.), this word “Gong” was<br />
reserved only for the designation of the royal palce where only the king (man, masculine sex) could enter and<br />
leave.<br />
At the time of the Han Dynasty (206-219 A.D.), the Neijing (Suwen and Lingshu), based on this doctrine<br />
transmitted from century to century, had been named “Bao Chong” (Envelope of the Center) or “Si Gong” (Fetal<br />
Palace), the site where man can penetrate.”<br />
In our time, this subject involves pursuit√la recherche both from the physiologic as well as pathologic<br />
points of view in womem.<br />
PARAGRAPH 6<br />
Huangdi:<br />
“There are individuals born “emasculinated” (Tian Huan) neither<br />
ressembling castration nor women whose menses is monthly. Nevertheless, their<br />
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eard and moustache are absent. What is the cause?”<br />
Qi Bo: 249.<br />
“This is due to the insufficiency of Tian Qi (Celestial Energy; a priori<br />
energy). The Renmai (CV) and Chongmai are not developed and the Tian Jin<br />
(reunion of pelvic muscles: external genital organs) is poorly formed. The energy<br />
there is sufficient, but blood insufficient; the mouth and lips are poorly nourished,<br />
hence absence of beard and moustache.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“ “Tian Huan” designates male individuals deprived of reproductive organs (emasculinated) or endowed<br />
with stunted (atrophied) “Tian Yin (anterior Yin: genital organ) lacking in any viril character, hence without<br />
sexual function.”<br />
PARAGRAPH 7<br />
Huangdi:<br />
“Correct! The Sage knows perfectly the 10,000 beings and things, like the<br />
radiance of the sun, moonlight and the carrying distance of sound (musical). And<br />
by listening, he masters the body.<br />
Only the Sage achieves elucidation of the Jing Qi (energetic quintessence) of<br />
beings and things.<br />
In effect, the sage observes:<br />
_ the red-yellow color to determine the excessive state of the “heat” energy<br />
(of the body),<br />
_ the green-white color to evaluate the insufficient state of the “heat”<br />
energy (of the body).<br />
_ the beauty of the eyebrows to estimate the state of profusion of blood within<br />
the Taiyang (SI and Bl),<br />
_ the beauty of the beard to appreciate the state of abundance of blood within<br />
the Yangming (LI and St).<br />
It is a matter of phenomena that take place with time.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph speaks on Ren Dao (Human Dao)as a function of Tuan Dao (Celestial Dao).<br />
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Green, red, yellow, white and black are the 5 Colors responding to Wu Yin (5 Sounds) and to Wu Xing (5<br />
Movements).<br />
_ Red governs summer and yellow, end of summer. As a result, the red-yellow color is the indicator of the<br />
excessive state of the “heat” energy which is only Yang energy (of the body).<br />
_ Green governs spring and white, autumn. As a result, the green-white color is the sign revealing the<br />
insufficient state of the “heat” energy (of the body). 250.<br />
_ Black governs winter and responds to Water, place of the Yang energy concealed (deep). As a result, the<br />
blackisn color is the sign heralding the excessive state of blood and the insuficient state of the energy (3).<br />
_ The 3 Yin and 3 Yang manifest at the time when the energy of Heaven joins together with that of the 5<br />
Seasons.<br />
• The first energy (primary energy) is associated with “Jueyin-Wind-Wood”.<br />
• The second energy, with “Shaoyin-Ministerial Fire”.<br />
• The third energy, with “Shaoyang-Ministerial Fire”.<br />
• The fourth energy, with “Taiyin-Humidity-Earth”.<br />
• The fifth energy, with “Yangming-Dryness-Metal”.<br />
• The energy of the center (Chong Qi), with “Taiyang-Cold-Water”.<br />
Therefore, Heaven has its 6 seasons and man also has his 6 seasons.<br />
In summary, this paragraph speaks on the human energetic to the celestial principle (Tian Dao), in<br />
particular to the seasonal energies.<br />
In the human body, this energy is distributed at the level of the feet and hands... .”<br />
3. For example, Raynaud’s disease.<br />
PARAGRAPH 8<br />
“In man, the “normal numbers” of blood and energy are:<br />
_ Taiyang (SI + Bl) has more blood than energy.<br />
_ Shaoyang (SJ + GB) has more energy than blood.<br />
_ Yangming (LI + St) has much blood and energy.<br />
_ Jueyin (XB + Li) has more energy than blood.<br />
_ Shaoyin (He + Ki) has more blood than energy.<br />
_ Taiyin (Lu + Sp) has more blood than energy.<br />
These phenomena are normal and respond to the “Number” of Heaven.”<br />
EXPLANATIONS AND COMMENTARIES 251.<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the “Normal Numbers” of the human being responding to the “Normal<br />
Numbers” of Heaven.<br />
The Earth is endowed with “5 Movements” and Heaven, “6 Energies”. The combination of 5 and 6 give a<br />
period of 5 X 6 = 30 years and a cycle of 30 X 2 = 60 years.<br />
Man is endowed also with 5 Movements and 6 Energies in order to respond to Heaven and Earth. This is<br />
why,<br />
_ the start of this chapter speaks on the 5 Movements of Earth associated with the form (biotype) of the<br />
human being,<br />
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_ and the end, on the 6 Energies of man associated with the 6 Energies of Heaven.<br />
• At Heaven, it is the Energy, and at Earth, the Form.<br />
Man receives the 5 Movements in order to take up a form (biotype), but he always conserves his “root”<br />
with the 6 Energies of Heaven, hence the significance of this latter paragraph.”<br />
II - N.V.N.:<br />
This paragraph speaks on the potential of the blood and energy of the 3 Yin and 3 Yang (Taiyin, Shaoyin<br />
and Jueyin; Taiyang, Shaoyang and Yangming) which is an indispensible component in the application of the<br />
techniques of tonification and dispersion.<br />
Nevertheless, note that these quantitative blood and energetic states cited in this paragraph are not<br />
always in accord with Chapter 24 of the Suwen.<br />
In effect:<br />
• In relation to the Taiyin, we read:<br />
“_ more blood than energy” (Lingshu, Chapter 65: “The 5 Musical Notes and 5 Sapors”),<br />
“_ more energy than blood” (Suwen, Chapter 24: “Energy and Blood, Body and Mind”)<br />
• and in relation to the Jueyin, we read:<br />
“_ more energy than blood” (Lingshu, Chapter 65),<br />
“_ more blood than energy” (Suwen, Chapter 24).<br />
Do these two classics teach contradictory information or is it a question of errors of transcription? Here<br />
is the response of Zhang Jing Yue:<br />
“The 4 words: “Blood and Energy, Excess and Insufficiency” easily become confused. It is a matter here of<br />
an error on the part of transcriptionists. The notions cited in Chapter 24 of the Suwen are correct.”<br />
Chapter 66:<br />
Origin of the “100 Diseases”<br />
(Ba Bing Shui Sheng)<br />
Chapter 67:<br />
Practice of Acupuncture<br />
(Xing Zhen)<br />
Chapter 68:<br />
Above the Diaphragm<br />
(Shang Ge)<br />
Chapter 69:<br />
Panic and Fit of Rage<br />
(Yu Sue Wo Ren)<br />
BOOK VIII<br />
Book VIII consists of 10 chapters:<br />
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no 252/253.
Chapter 70:<br />
Cold-Heat<br />
(Han Re)<br />
Chapter 71:<br />
Perverse Guest<br />
(Xie Ke)<br />
Chapter 72:<br />
Celestial Relationships<br />
(Zhong Tian)<br />
Chapter 73: 254.<br />
Ability in the Practice of Acupuncture<br />
(Guan Tian)<br />
Chapter 74:<br />
Dissertation on Diseases and Examination of the Skin of the Forearm<br />
(Lun Xi Zhan Chi)<br />
Chapter 75:<br />
Effects of Needling on Source Energy and Perverse Energy<br />
(Ci Jie Zhen Xie)<br />
CHAPTER LXVI<br />
Origin of the “100 Diseases”<br />
(Ba Bing Shui Sheng)<br />
Chapter 66 of the Lingshu speaks on the origin of the “100 Diseases” placed strictly within<br />
the exogenous sphere (6 perverse energies: Wind, Cold, Heat...) and within the endogenous sphere<br />
(7 feelings: anger, sadness...).<br />
The localization of the disease is differentiated into Yin and Yang and into 3 zones (at the<br />
top, at the middle and at the bottom).<br />
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255.
The triggering process of pain (dermalgia, arthralgia, lumbalgia..) and hemorrhoids (nasal,<br />
intestinal, gastric...) is also addressed.<br />
The formation of Ji Qi (energetic accumulation) is clearly explained.<br />
The principles of therapeutic perfection are also clearly specified.<br />
The subject of this chapter concerning the causes of diseases explains the title:<br />
“Origin of the 100 Diseases” .<br />
This chapter consists of 7 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“At their start, the “100 Diseases” all originate:<br />
_ from the receptivity of the wind, cold, pure humidity...<br />
_ or from reactive phenomena of feelings such as joy, anger... .<br />
Joy, anger..., in an excessive state, injure the organs; wind, rain... injure the<br />
top of the body, and pure humidity, the bottom.<br />
The energetic activity of these regions (top, intermediary, bottom) is<br />
different. I would like to know the causes of their perturbation.”<br />
256.<br />
Qi Bo:<br />
“The energy belonging to these 3 regions of the body is not of the same<br />
potential; it starts either at Yin or at Yang. Allow me to explain to you in detail.<br />
When joy, anger... are not brought under control, they injure the organs and<br />
disease manifests within Yin (interior).<br />
When pure humidity, due to emptiness (of the energy of the body), infiltrates<br />
into Yang (exterior), disease manifests within the bottom (of the body).<br />
When wind, rain... penetrate with the organism, during emptiness (of the<br />
energy of the body), disease manifests within the top (of the body).<br />
Thes 3 regions (top, intermediary, bottom) are the sites of manifestation of<br />
the 100 Diseases. When perverse energy penetrates deeply into the body, it evolves<br />
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and provokes a multitude of different syndromes that are difficult to enumerate.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“At their start, the “100 Diseases” all originate from upset due to bad weather or internal perturbation.<br />
Excessive joy and anger disturb the Chi (will: kidney), and disturbances of Chi injure the organs. As a<br />
result, the disease starts at Yin.<br />
During penetration of pure humidity into the Yang part (of the body), the disease manifests within the<br />
bottom, and during penetration of wind and rain into the Yang part (of the body), the disease manifests within<br />
the top.<br />
At their start, diseases arise only within these 3 regions (top, intermediary, bottom), and during their<br />
evolution, the complications are incalculable.”<br />
II - N.V.N.:<br />
Zhang Jing Yue (1563-1640 A.D.) furnishes similar explanations:<br />
“At their start, the 100 Diseases are only provoked by the attatck of perverse energy and psychoaffective<br />
disturbances as distributed in 3 zones: top, intermediary and bottom.<br />
Excessive anger and joy cause disturbances at the level of Wu Chi (5 wills) which, in turn, injure the<br />
organs. Therefore these diseases start at the Yin.<br />
During infiltration of “Pure Humidity” at the time of emptiness (weakness) of the body, perverse Yin is<br />
still found at the exterior. As a result, the disease manifests within the lower part of the body.<br />
During penetration of “Wind/Rain” energy within the body in a state of emptiness, perverse Yang is found<br />
at the exterior. As a result, the disease manifests within the upper part of the body.<br />
At the starting phase, the 100 Diseases are only located within one of these 3 zones. In the evolutive<br />
phase, they become transformed into numerous syndromes, difficult to name entirely.”<br />
PARAGRAPH 2<br />
257.<br />
Huangdi:<br />
“I still have not grapsed very clearly the process of formation of the disease.<br />
I speak to you about this so that you to give me clarification.”<br />
Qi Bo:<br />
“Generally, if wind and rain, cold and heat, do not affect an individual in a<br />
state of emptiness (of the energy), isolated perverse energy can not be an injurous<br />
factor to the health of man. Therefore, numerous are the individuals who, despite<br />
great wind or heavy rain, do not become ill because their vital energy is not<br />
insufficient.<br />
In other words, disease essentially results from “wind” energy playing the<br />
role of “perverse emptiness” (Xu Xie) (1) and affects the individual whose vital<br />
energy is in a state of emptiness. It is at this time of union of these “2 emptinesses”<br />
that the disease becomes triggered.<br />
When seasonal (climatic) energy is normal and the constitution of the<br />
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individual robust, one designates them by the name “2 fullnesses.” In these case,<br />
the skin and flesh of the individual are firm and prevent the perverse energy from<br />
infiltrating into the body and creating illness.<br />
Diseases caused by Xu Xie (perverse emptiness) all originate from disordered<br />
energy of the 4 seasons and from the state of weakness of the energy of the body,<br />
that is to say, from the fullness of perverse energy and emptiness of vital energy.<br />
These are relatively serious.<br />
Once within the body, perverse energy has a specific localization, and,<br />
according to the site of penetration, this localiztion has a specific name: upper<br />
zone, intermediary zone and lower zone, external or internal zone. In short, one<br />
groups them into 3 zones.”<br />
1. Name given to disordered seasonal energy.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“”Wind-Emptiness” (Xu Feng) (2) is a causal factor of the disease, and “Wind-Fullness”<br />
(Si Feng) is a factor of the creation and growth of the thousand beings. 258.<br />
If the energy of man not in emptiness encounters Wind-Emptiness, disease cannot be produced. As a<br />
result, disease manifests in man who encounters Wind-Emptiness when his energy is already in a state of<br />
emptiness.<br />
The union of these “2 emptinesses” is the essential triggering factor of disease.<br />
Similarly, if Heaven is fitted with Wind-Emptiness and man posesses his Energy-Fullness, the union of<br />
these 2 fullnesses can not create disease.<br />
• The localization of the disease is divided into 3 zones:<br />
_ during infiltration of “Perverse Empitness”, the disease localizes at the exterior,<br />
_ during accumulation of the energy, the disease localizes in the interior<br />
_ and during sexual excess, the disease localizes within Yin, etc.”<br />
PARAGRAPH 3<br />
“This is why, when “Perverse Emptiness” (Xu Xie) attacks man, it localizes<br />
first at the skin which becomes slack and and relaxed.<br />
The laxity of the skin if followed by the opening of Cou Li (junctions located<br />
between the skin and muscles where the sweat gland system is found) favoring the<br />
penetration of perverse enrgy via the hairs.<br />
Progressively, this penetration goes deep, and during deep penetration, the<br />
hairs rise up (piloerection) and cause shivering. This is why the skin is painful<br />
(cutaneous pain).<br />
• If the perverse energy is not evacuated, it lodges within the Luomai<br />
(secondary vessels) and provokes pain of the flesh (dermalgia).<br />
• If the pain manifests in intermittent fashion, the penetration id deeper still<br />
and the Jingmai (principal channels) follow the Luomai in receiving the perverse<br />
energy.<br />
When the perverse energy remains within the Jingmai, it causes shivering<br />
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followed by fear and anxiety. If it is not evacuated from the Jingmai, it passes to<br />
the Shu points, in this way preventing the energy of the 6 channels (3 Yin and 3<br />
Yang) from reaching the 4 limbs, hence joint pains and lumbar stiffness.<br />
• If it persists in the Jingmai, it progresses still deeper and reaches Fu Chong<br />
(3) which causes heaviness and pain of the entire body and 4 limbs.<br />
• If it persists within Fu Chong, it evolves toward the stomach and intestines<br />
which provokes a gathering of “Water” energy (Shui Qi) characterized by gurgling<br />
and abdominal bloating.<br />
2. Disordered wind.<br />
3. This designates the internal vessel og the Chongmai- see explanation on page 224.<br />
other? V. II?<br />
• If the “Cold” energy (Han Qi) is excessive, it causes boborygmi and diarrhea<br />
with stool containing undigested food.<br />
• If the “Heat” energy (Re Qi) is excessive, it causes difficult defecation and<br />
dysentery (bloody, purulent stools).<br />
• If it persists in the stomach, it accumulates outside the these viscera, at the<br />
level of Ma Yuan (adipose membranes) (4) of the thorax and abdomen and becomes<br />
fixed in the blood vessels. In the chronic state, it evolves toward disease of<br />
accumulation (Ji).<br />
In conclusion, during infiltration, perverse energy becomes fixed:<br />
_ either in the Sunmai or Luomai<br />
_ either in the Jingmai or liquid vessels<br />
_ either in Fu Chong or Huan Jin (abdominal muscles) (5)<br />
_ or in Ma Yuan of the stomach and intestines.<br />
The invasion of perverse energy extends throughout the entire body. It is so<br />
complex that it is impossible to describe.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph addresses the process of penetration of perverse Yang into the organism necessarily<br />
starting via the exterior. It takes birth at the level of the skin in states of emptiness, that is to say, in states of<br />
flaccidity and laxity.<br />
Perverse cold injures the Wei (defensive energy) and causes a stagnation of blood and energy, hence<br />
cutaneous pain. In other words, the places of penetration of perverse cold are always painful.<br />
Therefore, one must carefully examine the vessels laocated at Yin and Yang, superificial or deep, in order<br />
to determine the superficial or deep localization of the disease.<br />
For diagnosis and treatment, one attaches a great importance to this fact.”<br />
II - N.V.N.:<br />
Information from Zhang Jing Yue is in agreement:<br />
“a - When perverse energy is found at the pilocutaneous system, treatment must be carried out at the<br />
exterior. Without treatment, the cold perverse progressively reaches more deeply, that is to say, the Luomai<br />
which are more superficial than the Jingmai (principal channels), which provokes pains of the flesh (dermalgia).<br />
260.<br />
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fear.<br />
b. The Luomai course through the flesh and the Jingmai are concealed in the depths.<br />
When the perverse cold leaves the Luomai to reach the Jingmai, it provokes shivering.<br />
The Jingmai are linked with the organs. As a result, when perverse cold occurs at the Jingmai, it causes<br />
c. The energetic points (Shu: moving points or energetic sites) are sites of concentration of energy<br />
circulating within the Jingmai and are localized within the “valleys and small valleys” (Gi Gu: dermal grooves)<br />
and at the level of the joints.<br />
4. According to Zhang Shi, this designates the memebranes covering the stomach and intestines.<br />
5. This designates the abdominal muscles.<br />
d. When the perverse energy reaches the Jingmai, the 6 channels (3 Yin and 3 Yang) are obstructed, hence<br />
pain and rigidity of the 4 limbs.”<br />
In relation to “Perverse Emptiness” (Xu Xie), Chapter 77 of this classic (“9 Palaces-<br />
8 Winds”) is interesting to consult.<br />
The process of penetration of perverse energy and formation of the “Ji” (accumulation) syndrome can be<br />
diagrammed in the following way:<br />
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Different phases of penetration of perverse energy and<br />
formation of the “Ji” syndrome<br />
PARAGRAPH 4 261.<br />
Huangdi:<br />
“I would like you to inform me in a general fashion about the origin of<br />
diseases.”<br />
Qi Bo:<br />
“Perverse energy infiltrates within numerous little Luo vessels, that is to<br />
say, the Sunluo (little blood capillaries), to cause the “Ji” (accumulation)<br />
syndrome. This energetic mass is mobile; it goes and comes, ascend and descends... .<br />
it is impossible to stop it because it accumulates in the Sunluo of the arms, supple<br />
and thin/√light region of the body. This is why it becopmes progressively<br />
displaced toward the gastrointestinal space.<br />
If it involves “Water” perverse energy, it flows down toward the interior<br />
(intestine) emitting gurgling sounds (displacement of water).<br />
If it involves “Cold” perverse energy, it causes abdominal bloating and<br />
boborygmi (displacement of air). This “Cold” energy always causes constricting<br />
phenomena, hence stabbing abdominal pain.<br />
• When the perverse energy stops at the Yangming (St), it accumulates<br />
around the umbilicus which becomes tense after a meal and lax in the state of<br />
hunger.<br />
• When the perverse energy accumulates at Huan Jin (abdominal muscles), it<br />
presents in the form of accumulation like that of the Yangming (St) with pain<br />
worsened after a meal and calmed by hunger.<br />
• When the perverse energy accumulates within Ma Yuan (membranes,<br />
peritoneum...), it causes pain radiating toward the exterior to Huan Jin (abdomnal<br />
muscles), calmed after a meal and worsened in the state of hunger.<br />
• When the perverse energy accumulates within Fu Chong (internal vessel of<br />
the Chongmai), it provokes peristaltic waves within the abdomen on pressure and<br />
lifting of the fingers and a current of “heat” energy which descends toward the<br />
thighs evoking the image of flowing out of boiling water.<br />
• When the perverse energy becomes localized at the energetic vessels at the<br />
level of the spinous muscles and vessels located behind the stomach and intestines,<br />
the accumulation appears only in the hunger state and disappears after a meal. If<br />
one attempts to look for it with the hand, one will not find it.<br />
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262.<br />
• When the perverse energy becomes fixed at the Shu (energetic) points of<br />
the Jingmai (principal channels), it causes obstruction preventing the Xin Ye<br />
(organic liquid) from circulating, hence drying out and obstruction of the<br />
“orifices” (nose, mouth,...).<br />
Such are the routes of penetration of perverse energy toward the bottom<br />
(deep) and not toward the top (superficial).”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
(6).<br />
In the West, for the first time in 1971, we pointed out the “Fu Chong”, internal vessel of the Chongmai<br />
Zhang Jing Yue gives one description:<br />
“The internal vessel of the Chongmai, called “Fu Chong (Fu = hidden/√innermost, Chong = Chongmai),<br />
follows the vertebral column to reach the top... . It then descends via the path of the Dumai (GV) to connect with<br />
the Luo of the Shaoyin (Ki)...; then, it comes out again at Qijie (other name for Qichong- St 30) in order to go into<br />
relationship with the inner thigh before penetrating into the popliteal fossa.<br />
In order to diagnose the presence of accumulation of perverse energy at the level of<br />
Fu Chong, it is necessary to look for peristaltic waves on finger pressure (on the abdomen), waves followed by a<br />
sensation of a current of “heat” energy which, upon lifting the fingers, descends toward the inner thigh.”<br />
This comment has an obvious impact on the diagnostic and therapeutic plan.<br />
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6. See “Energetic Topography in Chinese Medicine”, Don Bosco Edition, Marseille.<br />
PARAGRAPH 5<br />
Huangdi:<br />
“What is the process of triggering of the “Ji” (accumulation) disease?”<br />
Qi Bo:<br />
“Ji Qi (accumulation) is first caused by “cold” energy, then by<br />
Jue Ni (contrary afflux) of this cold toward the top.”<br />
Huangdi:<br />
“What is the process of formation of Ji Qi?” 263.<br />
Qi Bo:<br />
“Contrary Afflux” (Jue Ni) of cold starts at the bottom. It first causes painful<br />
stasis of the feet with trouble walking, then a sensation of ice cold legs with<br />
disturbance of blood circulation.<br />
Stasis of blood vessels causes a progressive ascent of the “cold” energy up to<br />
the abdomen, hence bloating with accumulation of frothy and spolieee/despoiled<br />
material which, in the chronic state, becomes transformed into Ji Qi (energetic<br />
accumulation).<br />
• Sometimes, overeating, a disordered life or overwork can injure the Luomai:<br />
_ the Yang Luo being disturbed, blood extravasates toward the exterior<br />
triggering epistaxis;<br />
_ the Yin Luo being disturbed, blood extravasates toward the interior<br />
triggering rectorragie;<br />
_ the Luomai of the stomach and intestines being disturbed, blood<br />
extravasates toward the exterior provoking gastrointestinal hemorrhage.<br />
• If the exterior of the stomach and intestines is affected by “cold” energy,<br />
the frothy and spoliees substances and blood enter into conflict constituting a type<br />
of adherent stasis which, being inextricable, becomes transformed into Ji Qi<br />
(energetic accumulation).<br />
• Sometimes, severe attack of “cold” energy at the time of psychoaffective<br />
disturbances (anger, joy...) accentuates the Jue Ni<br />
(contrary afflux) which blocks the circulation of the energy of the<br />
6 channels (3 Yin and 3 Yang) and that of the “Wen” (Moderate Heat’ “mild” heat)<br />
energy. This blockage causes blood stagnation and becomes transfromed into Ji Qi<br />
(energetic accumulation).”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph demonstrates the principal causes of the formation of”Ji Qi”.<br />
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According to Zhang Jing Yue:<br />
“1 - The afflux of cold toward the bottom provokes joint pains with trouble walking.<br />
Ice cold legs cause blood and energetic stasis. When the “cold” energy reaches from the top to the<br />
abdomen and intestines, it prevents the Yang energy from functioning, hence abdominal bloating and<br />
accumulation of frothy and spoliees substances (substances poorly metabolized) which, in the long run,<br />
transform into Ji Qi. 264.<br />
2. Digestive disorder or overeating disturb the functions of the stomach and intestines. Frothy and<br />
spoliees substances extravasate and mix with the blood transforming into Ji Qi.<br />
3. Overwork and loss of sleep injure the Luomai of the Yin and Yang. These affect the blood in a state of<br />
stasis, making possible the combining of this blood with the frothy and spoliees substances and its<br />
concentration at the exterior of the stomach and intestines to transform into<br />
Ji Qi.<br />
In summary, all these phenomena originate from the divergence√ of the mouth and lower abdomen, from<br />
overwork and especially from negligence√.<br />
Recall that “Yang Luo” designates the Luomai that go from deep to superficial, and “Yin Luo” , the Luomai<br />
that go from superficial to deep.<br />
PARAGRAPH 6<br />
Huangdi:<br />
“How do diseases of the Yin zone take place?”<br />
Qi Bo:<br />
“Sadness and preoccupation injure the heart.<br />
Attack of cold followed by cold food injures the lung.<br />
Coitus in a drunken state and exposure to wind after marked sweating injures<br />
the spleen.<br />
Physical effort (overwork) after coitus or after sweating injures the kidney.<br />
Such are the 3 zones (upper, middle and lower) within which diseases occur.”<br />
EXPLANATIONS AND COMMENTAIRES<br />
I - Zhang Shi explains:<br />
“The “injured heart” is an illness localizing at the Yang.<br />
The “injured lung” is an illness localizing at the Qi (energy).<br />
The “injured liver” is an illness localizing at the Xue (blood).<br />
The “injured” spleen is an illness localizing at the Ying (nutritive energy) and Wei (defensive energy).<br />
The “injured kidney” is an illness localizing at the “Yin root”. 265.<br />
In this way, all illnesses injuring the organs occur within the Yin sphere.<br />
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II - N.V.N.:<br />
This paragraph speaks on the formation of Ji Qi (energetic accumulation) originating from the association<br />
of psychologic components and the “cold” energy (Han Qi).<br />
In summary, the formation of Ji Qi is possible when the “cold” energy attacks the exterior (of the<br />
organism) at a time of sadness, joy,... injuring the interior. This cold causes an obstruction at the level of the<br />
Shu (energetic) points of the 6 channels (3 Yin and 3 Yang) and blocks the circulation of the “Wen” energy (mild<br />
energy or moderate heat). It results in a stagnation of Yin-Blood which, in the chronic state, transforms into Ji<br />
Qi.<br />
PARAGRAPH 7<br />
Huangdi:<br />
“Correct! How do you treat it?”<br />
Qi Bo:<br />
“Carefully examine the localization of the pain to determine the reactions of<br />
the concerned channels.<br />
Know clearly the excess and insufficiency before using tonification or<br />
dispersion.<br />
Do not act against climatic conditions (that is to say, treat the organs as a<br />
function of the seasons).<br />
In this manner is the treatment adequate.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
Tonification and dispersion are known in the West. But the therapeutic result depends on the technique<br />
of needling and especially on the manipulation of the needles. This must obviously be constantly be kept in<br />
mind. This is what this short paragraph teaches.<br />
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CHAPTER LXVII<br />
Practice of Acupuncture<br />
(Xing Zhen)<br />
no 266/267.<br />
Chapter 67 of the Lingshu speaks on the different Yin-Yang complexions of the human<br />
body. The Yin energy and Yang energy can be in emptiness or fullness. For this reason, during<br />
needling, the energy reacts differently from one individual to another.<br />
In individuals of the “Chong Yang’ (Superimposed Yang) type, the reaction of the needle is<br />
rapid, and in that of the “Chong Yang” type endowed with a part of Yin, the reaction is relatively<br />
slow.<br />
In individuals whose Yin and Yang are balanced, the energy reacts as soon as the needle is<br />
put in, and individuals whose Yin is more abundant than Yang, the reaction only appears after<br />
several sessions of acupuncture.<br />
The worsening of the disease by misunderstanding the technique of manipulation of the<br />
needle on the part of the poor physician is also broached.<br />
This chapter then emphasizes the rules of manipulation of the needle during treatment<br />
which justifies its title: “Pratice of Acupuncture”.<br />
This chapter consists of 3 paragraphs.<br />
PARAGRAPH 1<br />
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Huangdi;<br />
“After having listened to your explanations on the “Rules of the 9 Neeldes”, I<br />
have followed them to treat the “100 families”. Nevertheless, the blood and energy<br />
of these families are not the same.<br />
1. In some individuals whose Shen Qi (mental energy) is barely affected, the<br />
energy arrives immediately at the needle√√?.<br />
2. In others, the energy arrives as soon as the needle is put in.<br />
268.<br />
3. In still others the energy arrives after removal of the needle.<br />
4. In yet others, the energy arrives only after several seesions of<br />
acupuncture.<br />
5. In yet others, the energy arrives “in the wrong way” (Ni: indicates<br />
aggravation of the disease) as soon as the needle is removed.<br />
6. Finally, in others, the energy arrives “in the wrong way” only after some<br />
sessions of acupuncture.<br />
These 6 different reactions of the energy are seen in all circumstances. I<br />
would like to know the causes.”<br />
Qi Bo:<br />
“In individuals of the “Chong Yang” (Superimposed Yang; simultaneous<br />
presence of 2 forms of Yang), the Shen Qi (mental energy) is naturally excitable<br />
and the energy (Qi) reacts easily.”<br />
Huangdi:<br />
“What do you mean by “man of the Chong Yang type”?”<br />
Qi Bo:<br />
“The Chong Yang type is marked by pasionate/fervent feelings like fire<br />
which burns vividly√√.<br />
He has an arrogant/proud temperment.<br />
His speech is rapid.<br />
He walks with long strides.<br />
The energy of the 2 organs, heart and lung, are in excess.<br />
The Yang energy circulates abundantly and smoothly and opens toward the “4<br />
Seas”.<br />
As a result, his Shen (mental) is naturally excitable and his energy reacts<br />
quickly.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“In the “Chong Yang” type, the energy of the 3 Yang of the foot and hand, of the left and right sides, and<br />
that of the Heart and Lung, are in excess.<br />
The heart receives the Shen (mental) and the lung is the “master” of the Qi (energy). When the energy of<br />
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the heart and that of the lung is in excess, the Xin-Shen (Heart-Shen) is impulsive and the Qi (energy) is radiant.<br />
This is why the Shen Qi reacts promptly to needling.”<br />
II. Ma Shi adds:<br />
“Here, the word “Yang” designates the Wei (defensive) energy.”<br />
PARAGRAPH 2 269.<br />
Huangdi:<br />
“Nevertheless, there are “Chong Yang” types whose Shen Qi does not react as<br />
quickly. Why?”<br />
Qi Bo:<br />
“These Chong Yang types only possess a little Yin energy in the interior.”<br />
Huangdi:<br />
“What are their characteristics?”<br />
Qi Bo:<br />
“The type of excess Yang is generally joyous and the type of excess Yin is<br />
normally easily angered, but his anger is easily controlled.<br />
In our case, the Chong Yang type is endowed with a small amount of Yin<br />
energy which impedes the movements of “Separation/Reunion” of Yin and Yang<br />
and prevents the Shen Qi from responding rapidly to needling.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“Clear-sightedness and cheerfulness are two qualities belonging to Yang. Stagnation and suffocation are<br />
two qualities belonging to Yin.<br />
As a result, that which possesses more Yang is generally joyous and that which possesses more Yin is<br />
usually easily angered.<br />
Frequently being easily angered is due to the presence of a small quantity of Yin within Yang; but it is<br />
easily “cooled down” (brought under control) by the Yang.<br />
Therefore, to speak of “Yin within Yang” is to speak of damage caused by Yin that the Yang cannot<br />
avoid√?.The movements of “Separation/Reunion” (of Yin and Yang) are then impeded. This is why the Shen Qi<br />
cannot respond rapidly to needling.”<br />
PARAGRAPH 3 270.<br />
Huangdi:<br />
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“In certain individuals, the energy responds immediately to needling. Why?”<br />
Qi Bo:<br />
“In them, Yin and Yang are balanced, blood and energy are fluid and freeflowing.<br />
This is why the energy reacts spontaneously to needling.”<br />
Huangdi:<br />
“In certain individuals, the energy only reacts after removal of the needle.<br />
Which energy is responsible for this reaction?”<br />
Qi Bo:<br />
“In these individuals, the Yin energy is in excess and the Yang energy is in<br />
insufficiency.<br />
In the excessive state, Yin (deep) attracts Yang (superficial) in order to bury<br />
it/self√√ deeply. This is why the energy reacts late, after removal of the needle.”<br />
Huangdi:<br />
“Sometimes the energy only reacts after several acupuncture sessions. What<br />
is the energy responsible for this late reaction?”<br />
Qi Bo:<br />
“It is a question of individuals whose Yin is in excess and Yang is in<br />
insufficiency. Their energy is concealed within the interior; the reaction is then<br />
difficult to produce. This is why it necessitates several acupuncture sessions for it<br />
to appear.”<br />
Huangdi:<br />
“Sometimes, contrary reactions take place after needling. What is the energy<br />
responsible for this reaction?”<br />
Qi Bo:<br />
“The contrary reaction and the aggravation of the disease after acupuncture<br />
neither originate from the Yin energy and Yang energy, nor from their<br />
superficial or deep state. The poor physician is responsible and not the Xing Qi<br />
(form/energy).”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“Contrary reactions during implantation of the needle and worsening of the disease after needling do not<br />
originate from the superficial or deep state of the Yin and Yang energy.<br />
The only result from ignorance of the circulation of Ying (Rong, nutritive) energy and Wei (defensive)<br />
energy.<br />
The Ying energy circulates deeply, within the channels, and the Wei superficially, outside the channels.<br />
As a result,<br />
_ to summon the Wei energy, the needling must be superficial<br />
_ and to summon the Ying energy, the needling must be deep.<br />
The contrary reacttion therefore originates from the depth of implantation of the needles:<br />
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271.
_ deep needling instead of superficial needling<br />
_ superficial needling instead of deep needling.<br />
As a result, the acupuncturist must understand well the forms (types) of energy in order to transmit to<br />
the needle the proper depth.”<br />
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no 272/273.
CHAPTER LXVIII<br />
Above the Diaphragm<br />
(Shang Ge)<br />
Chapter 68 of the Lingshu speaks on the diaphragmatic syndromes grouped into:<br />
_ Shang Ge (supra-diaphragmatic) syndromes and<br />
_ Xia Ge (sub-diaphragmatic) syndromes.<br />
The first is characterized by spontaneous vomiting after a meal. and the second, by late<br />
vomiting, 24 hours after a meal.<br />
The Shang Ge syndrome is a common ailment. This is why the term “Shang Ge”<br />
(“Above the Diaphragm”) had been chosen as the title of this chapter.<br />
This chapter consists of 3 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
"Shang Ge” (supra-diaphragmatic) syndrome, caused by the accumulation of<br />
the energy, is characterized by post-prandial vomiting. I know this.<br />
In contrast, in “Xia Ge” (sub-diaphragmatic) syndrome, due to the presence of<br />
worms (tapeworms, earthworms...), vomiting only occurs 24 hours (circadian cycle)<br />
after a meal. I still have not clearly understood its etiologic process. I would like<br />
you to explain it to me in detail.”<br />
EXPLANATIONS AND COMMENTARIES 274.<br />
I - Ma Shi explains:<br />
“The word “Ge” means diaphragm.<br />
Here, the supra- and sub-diaphragmatic syndromes are not provokes by the muscle itself. Instead, one<br />
takes the diaphragm as reference point to individualize the supra-diaprhagmatic syndrome of energetic origin<br />
and the sub-diaphragmatic syndrome or parasitic origin.<br />
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However, in our times, some brothers confused the “Guan Ge” (barrier-separation) syndrome cited in<br />
pulsology and the “Ge” (diaphragmatic) syndrome. Also, they are totally ignorant of the diseases caused by the<br />
energy and diseases caused by worms. What a pity!<br />
The diaphragm is attached in front to the region of Juiwei (CV 15) and behind it inserts at the level of the<br />
11th dorsal vertebra. It is a muscle separating the thorax from the abdomen which has the role of preventing the<br />
impure energy from rising up toward the top and “soiling” the lung and heart.<br />
In this paragraph, the sub-diaphragmatic syndrome of “parasitic” origin is more detailed than the supradiaphragmatic<br />
syndrome of “energetic” origin.”<br />
II - N.V.N.:<br />
Information from Zhang Jing Yue is worthwhile:<br />
“When the energy of the stomach is affected, the energy of the intestines is damaged and<br />
“cooled down”, and the plundered/strippedspoliee “cold” substance flows out toward the ntestines. Intestinal<br />
worms, subjected to the cold, no longer move about and accumulate within the region of Xia Wen (duodenum).<br />
Here, the Wei (defensive) energy designates the energy of the spleen. When it can no longer circulate,<br />
perverse energy accumulates in this region.”<br />
PARAGRAPH 2<br />
Qi Bo:<br />
“Uncontrolled joy and anger, digestive disturbance and unstable cold and<br />
heat injure the energy of the stomach and favor the outflow of<br />
plundered/strippedspoliee(dietary) cold toward the intestines.<br />
This perverse cold hampers the movements of worms (earthworms,<br />
tapeworms...) and requires them to collect in the region of Xia Wen (duodenum)<br />
hence:<br />
_ fullness of energy of the stomach and intestines<br />
_ blockage of the circulation of Wei (defensive) energy<br />
_ easy settling of worms in this region. 275.<br />
• At the time of a meal, intestinal worms ascend in search of food which also<br />
aggravates the emptiness of the region of Xia Wen and favors the concentration of<br />
perverse cold in the form of Ji Ju (Accumulation/ Gathering) which becomes<br />
transformed into Nei Yung (internal abcess).<br />
• Once formed, Nei Yung provokes painful tractions of the region of Xia Wen<br />
(duodenum).<br />
_ In the case where Nei Yung is located in the interior of Xia Wen,<br />
the pains are deep and can only be perceived on palpation.<br />
_ In the case where Nei Yung is located at the exterior of Xia Wen,<br />
the pains are superficial and the skin (of this region) is “burning”.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
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According to Zhang Jing Yue:<br />
“When worms are subjected to cold and perceive food odors, they are driven to ascend to look for<br />
nourishment.<br />
When the worms reach the top and allow √their place in the perverse cold, they rapidly gather within Xia<br />
Wen and are transformed into “Nei Yung” (internal abscess) and impede digestive movements, hence late vomiting<br />
arising only at the end of the circadian cycle (24 hours after a meal).<br />
Generally, perverse cold is latent either in the interior or at the exterior of Xia Wen. This is why the<br />
“heat” (inflammatory--> pain) energy sometimes manifests deeply within the abdomen, sometimes superficially<br />
at the epidermo-dermal region.”<br />
PARAGRAPH 3<br />
Huangdi:<br />
“What is the treatment?”<br />
Qi Bo:<br />
“Exert slight pressure on the spot where Nei Yung (internal abscess) is found<br />
to determine the direction (of shifting) of the “inflammatory” energy.<br />
_ First apply a superficial stick near the abscess, then progressively orient<br />
the needle deeper.<br />
_ Repeat the needling.<br />
Do not exceed 3 punctures. 276.<br />
The key point is needling as a function of the deep or superficial localization<br />
of Nei Yung:<br />
_ when it is superficial, nedling must be superficial,<br />
_ when it is deep, needling must be deep.<br />
• It is advised to add warm applications to the needled area with the goal of<br />
introducing warm air to the interior to reduce the virulence of the perverse<br />
energy. A large abscess, as a result, will supperate.<br />
• Then it is necessary to:<br />
_ know how to associate the therapeutic methods with hygenic and medical<br />
means,<br />
_ respect the “prohibitions” to supress the toxic energy in the interior.<br />
Also, to live with serenity and calm, not against the “natural world” is to aid<br />
the energy of the interior to circulate harmoniously. It is only instead by the<br />
latter that one prescribes salty and bitter flavor to eliminate the abscess (pus) via<br />
the digestive (anal) route.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1. “... determine the direction of the inflammatory energy”, is to follow the Wei (defensive) energy<br />
according to the circulation of Zu and Shou Yangming (St and LI) to choose the points to needle.<br />
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2. “Do not exceed 3 punctures” implies that:<br />
_ in the first place, superficial needling chases away the perverse Yang energy<br />
_ in the second place, deep needling evacuates the perverse Yin energy<br />
_ and finally, needling deeper still makes the cereal energy return, that is to say, the essential or vital<br />
energy, produced by the Shui Gu (Water-Cereals).<br />
If one needles three times in this manner, the cereal energy will escape... .<br />
3. “To live with serenity and calm...”. Of these words from Chapter 1 of the Suwen (“Ancient Celestial<br />
Origin”), Qi Bo specifies:<br />
“The Sages of the ancient era recommended to avoid the energy and perverse wind and to always have the<br />
heart in a state of “serenity and nothingness” so that the Jing energy (quintessence) remains harmonious and the<br />
Shen (mental) remains strong in the interior. As a result, how could the disease survive?<br />
277.<br />
Therefore, ancient men have a calm mind and little passion. They are tranquil and never doubt. Their<br />
bodies can be fatigued but moderately so. Their Jing energy is harmonious. They are satisifed with their food and<br />
type of clothes. the men of this era were of peaceful ways. They lived in harmony, one with the other, without<br />
jealousy or envy. they were called “Fa” (simple and sincere). No obscene words troubled their hearts, no desire<br />
tired their eyes. Ignorant or learned, wise or not, they had no fears of external phenomena... . Always in harmony<br />
with the Dao of Eugenism, they could live to one hundred years without their healkth being diminished. This was<br />
due to “perfect virtue”.”<br />
II - N.V.N.:<br />
The true principles in order to observe the “nothingness” of Lao Tsu, explaining the exact sense of the<br />
term “serenity and nothingness” used by Qi Bo, are the following:<br />
“In the interior, examine the heart; the heart no longer has anything of the heart. At the exterior,<br />
examine the appearance; the appearance no longer has anything of the appearance. Outside, examine the beings;<br />
the beings are no longer beings... . Therefore, one only perceives that there is only nothingness.<br />
“Then, in examining nothingness, one only finds nothingness. If there is no nothingness, there remains<br />
only nothingness. Nothingness is already nothing; nothing from nothing is also nothing; nothing from nothing is<br />
still nothing.<br />
“Transparency is in general calm. If the calm is no longer calm, how will desire arise? Desire not arising<br />
is true repose.<br />
“Truth usually corrsponds to beings. Truth usually contains Jing, often in motion, often at rest. rest is<br />
then called “true rest”.”<br />
This text translates the state of mind of the sage who, after a long progression succedds in<br />
“leaving himself” to rejoin the Essential Unity and becomes aware of the precariousness of manifesting. He then<br />
clearly understand/conceives√ the notion of “Nothingness” and, as a result, acquires serenity.<br />
• The prescription of salty and bitter flavor is mentioned because:<br />
_ salty flavor follows the transformation of Water and possesses two properties: solidification and<br />
liquifaction,<br />
_ bitter flavor follows the transformation of Fire and can heat up the stomach.<br />
Therefore, association of these two flavors has the purpose of activating digestion and stopping vomiting.<br />
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CHAPTER LXIX<br />
Panic and Fit of Rage: Aphonia<br />
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no 278/279.
(Yu Que Wu Ren)<br />
Chapter 69 of the Lingshu speaks on the pathologic process of aphonia and emphasizes the<br />
importance of the epiglottis, uvula, larynx, lips, mouth and hyoid in utterance.<br />
The thickness and size of the epiglottis affects the tonality of sound.<br />
When “cold” energy becomes localized at the epiglottis, it hinders the movements of<br />
opening and closing, hence aphonia.<br />
Treatment consists of dispersing the blood Luo located at the Zu Shaoyin (Ki) and Chongmai,<br />
as well as the point Tiantu (CV 22).<br />
The basic causes of aphonia are of psychoaffective origin. such as panic, fit of rage... . This<br />
is why this chapter is entitled “Panic and Fit of Rage: Aphonia”.<br />
This chapter contains 2 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi questions Shao Shi:<br />
“Panic and fit of rage can cause sudden extinction of the voice.<br />
This originates from the obstruction of which energetic route? Or what is the<br />
type of energy which ceases to circulate in order to hinder the emission of sounds?<br />
I want you to explain the basis of the therapeutic goals to me.”<br />
280.<br />
Shao Shi relies:<br />
“The pharynx (Ye Hou) is the path of “Shui Gu” (Water Cereals).<br />
The larynx (Hou Lung) is the path of ascent and descent of the energy.<br />
The epiglottis (Hui Yan) is the door of emission of sounds.<br />
The lips and mouth are shutters of the door of sounds.<br />
The uvula (Xuan Yung) is the “border town√ door of sounds”.<br />
The naso-pharynx (Hang Zang) is the limit of entry and exit of the energy.<br />
The hyoid (Huang Gu), governed by the Shen Qi (mental energy), commands<br />
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the function of the tongue and the emission of sounds.<br />
• This is why continuous rhinorrhea originates from the obstruction of the<br />
nasal fossa impeding the area of distribution of the energy (air).<br />
If the epiglottis is small and thin, the path of exit is rapid, opening and<br />
closing flow easily and the path of entry of the energy is easy.<br />
If the epiglottis is large and thick, opening and closing are difficult and the<br />
path of entry and exit is slow, hence stuttering (Chong Yon).<br />
• Sudden aphonia is due to the fixation of perverse cold at the level of the<br />
epiglottis. It loses its function of emission of sounds. Similarly, if there are sounds,<br />
these sounds are not from the voice, hence aphonia.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1. The neck of the human being is endowed with two ducts: a pliable duct and a firm duct.<br />
The pliable duct is located at the anterior part and bears the name “Ye Hou” (pharynx). It is the path of<br />
entry of the Shui Gu (Water Cereals). It communicates with the 6 bowels.<br />
The firm duct, situated at the posterior part, is named “Hou Lung” (larynx). It is the path of entry and<br />
exit of the Celestial energy (air). It communicates with the 5 organs. 281. Also, in Chapter 29 of<br />
the Suwen (“Study on Taiyin and Yangming”), we read:<br />
“Hou Lung (larynx) responds to the energy of Heaven (respiration), and Ye Hou (phraynx), to the energy<br />
of Earth (swallowing). Also, Yang is easily attacked by Wind (Heaven) and Yin by Humidity (Earth).”<br />
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Figure 1:<br />
Energetic vessels at the level of the buccal and laryngeal cavities.<br />
2. Hui Yan (epiglottis) is a cartilaginous strip of triangular shape which juts into the glottis. it closes the<br />
larynx at the time of swallowing and opens the larynx during respiration and speaking. This is why one names it<br />
“door of emission of sounds”. It corresponds to the lung.<br />
3. Xuan Yung (uvula), generally called “tongue”√, designates the fleshy and elongated median projection<br />
of the nasal part of the pharynx. During swallowing, it separates the pharynx(path of Shui Gu- Water Cereals)<br />
from the larynx (respiratory path). This is why on calls it “barrier” (flap of the great door separating these 2<br />
regions). 282.<br />
4. Hang Zang (naso-pharynx) is situated above the laryngo-pharyngeal organs and at the posterior part of<br />
the nasal cavity. The energy (inspired air) and the liquid substance of the mouth and nose communicate at this<br />
level.<br />
5. Huan Gu (hyoid), midline bone in the shape of a horseshoe, is located at the upper part of the laryngopharyngeal<br />
system. Below, it has a relationship with the “Heart-Lung” system. his is why on names it<br />
“ambassador” of the Shen Qi (mental energy).<br />
It also has a relationship with the base of the tongue. Therefore, it controls lingual movements.<br />
6. The naso-pharyngeal orifice is closed because the energy (pure) does not circulate. In other words,<br />
when the energy does not circulate, the liquid components (impure) stagnate and the area of distribution of the<br />
energy loses its function.<br />
7. Stuttering (Chong Yon) designates a problem of speech of psycho-motor origin which manifests as<br />
staccato repetetions of of a syllabus and involuntary stoppage in the rate of flow of words. These problems are<br />
due to the poor functionng of the opening and closing movements of the epiglottis.”<br />
II - N.V.N.:<br />
It appears necessary to us to present a diagram localizing the anatomic components and energetic vessels<br />
mentioned in this chapter (1).<br />
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PARAGRAPH 2<br />
Huangdi:<br />
“How do you needle?”<br />
Qi Bo replies:<br />
“In ascending, Zu Shaoyin (Ki)<br />
_ enters into connection with the base of the tongue<br />
_ commnicates with the hyoid<br />
_ and ends at the epiglottis.<br />
Treatment consists of dispersing the blood at the level of the<br />
2 channels, Zu Shaoyin (Ki) and Renmai (CV), to eliminate the perverse cold.<br />
The epiglottis contains a vessel linked to the Renmai (CV). As a result, one<br />
must needle the point Tiantu (CV 22) in order to recuperate the energy of the<br />
epiglottis to assure the emission of sounds.”<br />
1. See Figure 1, page 279, taken from “Atlas of Anatomy”, Midsi edition.<br />
EXPLANATIONS AND COMMENTARIES 283.<br />
I - Zhang Shi explains:<br />
“1. The energetic path of the kidney has 2 branches:<br />
_ one branch which reaches the base of the tongue<br />
_ and another which connects to the points Lianquan (CV 23) and Yutang (CV 18) to go into realtionship<br />
with the Jing Qi (liquid quintessence).<br />
Because the Zu Shaoyin (Ki) has the function of reception/conservation of the a priori Jing Qi (innate<br />
energetic quintessence), it reaches the top and links up to the “orifices” (nose,<br />
mouth...).<br />
2. “...Disperse the blood at the level of the 2 channels, Zu Shaoyin (Ki) and Renmai (CV)” means to say<br />
that one must disperse the point of reunion/meeting of these 2 channels, that is to say, the point Tiantu (CV 22).”<br />
II - N.V.N.:<br />
1 - According to Zhang Jing Yue, “...to disperse the blood of the 2 channels, Zu Shaoyin (Ki) and Renmai<br />
(CV), is to needle in dispersion the point Taixi (Ki 3) of the Zu Shaoyin (Ki) at the level of the 2 feet (malleoli)<br />
because this point is the site where the blood of the vessels flows out”.<br />
In summary, the therapy of energetic medicine is not rigid. Whether to apply tonification or dispersion<br />
depends on whether the cause of the disease is internal or external.<br />
2 - It is deplorable that some French and German translations of this chapter do not conform at all to the<br />
spirit of the original text. The Westernization of Classical Chinese Medicine without completely mastering the<br />
true basis of energetic medicine is only an imaginary project.<br />
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CHAPTER LXX<br />
Cold-Heat<br />
(Han Re)<br />
no 284/285.<br />
Chapter 70 of the Lingshu speaks on the etiology, diagnosis and principal therapy of<br />
“scrofula” (1)(Lou Li).<br />
This affliction is generally accompanied by signs of “cold” (sensation) and “heat” (fever).<br />
In this way, the words “Cold-Heat” are taken for the title of this chapter.<br />
This chapter contains 2 paragraphs.<br />
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PARAGRAPH 1<br />
Huangdi:<br />
“Scrofulas” (Lou Li) manifest by fever (Re) and fear of cold (Han). In the<br />
majority of cases. they are located at the neck and sub-axillary region.<br />
Which energy is responsible for this illness?”<br />
Qi Bo:<br />
“Adenitis” (Re Lou) is due to fixation of “toxic” energy within the vessels<br />
(lymphatics).”<br />
1. Glandular swelling; lymphadenopathy.<br />
Huangdi:<br />
“What is the chief therapy of the scrofulas?” 286.<br />
Qi Bo:<br />
“The “root” (Ben) of this disease is found at the level of the internal organ,<br />
and the “summit” (Jiao), at the neck and axilla.<br />
When “toxic” energy is located within the Jingmai (principal channels)<br />
without reaching the “flesh” system to transform into blood and pus, treatment is<br />
easy.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“The term “Lou Li” (scrofula) designates the ganglionic chain extending from above downward and<br />
generally localizes at the neck and axilla.<br />
Because this ganglionic chain evokes the image of a mousehole, it is given the name<br />
“Re Lou”.<br />
Because the “toxic energy” (Du Qi) accumulates in the Jingmai (principal channels), the disease drags on<br />
indefinitely.<br />
a - This disease has its “root” (Ben) at the level of the organs and its “summit” (Jiao) at the level of the<br />
neck and axilla. First, it starts at the Shaoyang (SJ and GB), then reaches the Yangming (LI and St). From there it<br />
evolves to the Jueyin (XB and Li) and Taiyin (Lu and Sp).<br />
Generally, the disease originates from stagnation of “toxic” energy at the level of the Jingmai (principal<br />
channels). As a result, it “root” (Ben) is found at the level of the organs and its “summit” (Jiao) appears at the<br />
level of the neck and axilla.<br />
b - “Toxic energy” (Du Qi): the generic name serving to designate a type of extremely virulent perverse<br />
energy as opposed to the disordered perverse energy of the 4 seasons. Generally, it is a question of toxic wind,<br />
toxic heat, toxic cold... , that is to say, infectious and contagious energy able to manifest at any time of the year.”<br />
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II - Zhang Shi states:<br />
“1. Lou Li (scrofula) also has the name “Re Lou” (adenitis, lymphadenitis). In the majority of cases, this<br />
ailment appears in the post-auricular, cervical or sub-axillary areas associated with 2 channels, Yangming and<br />
Shaoyang. It is caused by the fixation of toxic energy within these two channels.<br />
At the start, it presents in the form of one or two nodules the size of a grain of wheat whose number<br />
progressively increases.<br />
In the evolutive phase, it is inflammed and painful, followed by fever (heat) and chills (cold). The skin of<br />
the infected area is a pale red color. In this regard, Chapter 74 of this classic (“Dissertation on Diseases and<br />
Examination of the Skin of the Forearm”) is consulted to more deeply understand the evolution of this disease.<br />
287.<br />
2. According to our masters of antiquity, scrofulas originate from the absorption of food products<br />
saturated with mouse saliva√ (2). This toxic substance (saliva) infiltrates into the<br />
2. In our times, according to some authors, scrofula is the particular form tuberculosis (perhaps even syphilis)<br />
takes when it hits young lympphatic individuals.<br />
organs and exteriorizes at the level of the Jingluo (principal and secondary channels) of the neck<br />
and axilla to trigger the disease. This is why, long ago, one used cat meat to make up anti-scrofula medicines<br />
according to the principles of inhibition (of the law of 5 Movements).<br />
3. Scrofula is an external disease, usually resistant to treatment. Generally, is is of psychoaffective<br />
origin (worry/preoccupation, sadness/anger...).<br />
The energy of the liver compressed is transformed into “Phlegm-Fire” and accumulates within the<br />
Shaoyang and Yangming channels. Then the “muscular” (tendinous Jing) energy condenses and assumes the form<br />
of little nodules (ganglia) which connect up one to the other.<br />
Mobile on palpation, these ganglia are not adherent to the deep layer; acupuncture and moxabustion are<br />
recommended.<br />
In contrast, if they are rooted in the flesh, that is to say, immobile, acupuncture and moxabustion are<br />
strictly contra-indicated.”<br />
III - N.V.N.:<br />
A - Zhang Jing Yue gives us the following definitions:<br />
“Lou Li”: generic name designating non-suppurative cervical or axillary adenitis (reactive adenitis).<br />
“Re Lou”: generic name designating cervical or axillary adenitis revealing an oozing nature or chronic<br />
appearance (scrofula, ecrouelle=scrofula?!...).<br />
One recognizes 9 types of adenitis:<br />
1. “Lou”: adenitis of small size.<br />
2. “Li”: adenitis of large size.<br />
3. “Dan Lou”: adenitis of “phlegm” origin, localizing at the anterior part of the neck.<br />
4. “Shi Lou”: adenitis of “humdity” origin, localizing at the sides of the neck.<br />
5. “Qi Li”: adenitis of energetic origin which becomes swollen after each bout of anger and becomes<br />
inflammatory and edematous.<br />
6. “Gan Li”: adenitis of tendino-muscular origin, of firm and contractile nature. 288.<br />
7. “Luo Li”: adenitis which connects up one to the other in the form of a sting of pearls (mousehole).<br />
8. “Re Seng”: adenitis with central fistula not yet firm and other fistulas at the periphery making the<br />
form of a “mousesouris”.<br />
9. “Mouse crossing the hole”: cervical or axillary adenitis uncurable upon the appearance of an<br />
ulceration on the sole of the foot.<br />
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All these adenitises are resistant and very serious.”<br />
B - The problem of “Root” (Ben) and “Summit” (Jiao) has the objective of adapting treatment to the<br />
particular disease:<br />
_ to etiology or symptomatology<br />
_ to seriousness or benignness<br />
_ to acute or chronic nature.<br />
In general practice, the physician often confronts concrete pathologic situations which can be complex<br />
and of infinite diversity. Faced with all these situations, it is important to discern the Root and Summit and<br />
study the evolutive process of the disease before making a therapeutic decision.<br />
In the Suwen, Chapter 65 (“Study of Summit-Root Following the Evoultion of the Disease”), we read:<br />
Huangdi:<br />
“The disease has its “root” (Ben) and its “summit” (Jiao) and needling ahs its “contrary” and “favorable”<br />
effects. What is the significance of this?”<br />
Qi Bo:<br />
“During needling, it is necessary to discern the disease belonging to Yin and that belonging to Yang, it<br />
acute or chronic nature, before choosing a therapy, either a “contrary” or “favorable” treatment or a treatment of<br />
the “root” or “summit”. The key point is to conform with the therapeutic principles of “root” and “summit”<br />
according to the pathologic process.<br />
It has clearly been stated: Some diseases localizing at the summit are treated at the summit, and some<br />
others localizing at the root are treated at the root. In other cases, one treats the summit in disease of the root<br />
and the root in disease of the summit.<br />
Therapeutically, often treatment of the summit is effective; often treatment of the root gives good results;<br />
often orthodox treatment cures the disease; often heterodox treatment curbs pathologic manifestations.<br />
In this manner, to know the principles of contrary-favorable is to know how to resolve therapeutic<br />
problems; and to know the notion of root-summit is to be able to cure any disease. To fail to recognize these<br />
notions is to risks regrettable errors. 289.<br />
Despite the limits of a reasoning based on “Root-Summit”, “Contrary-Favorable” and “Yin-Yang”, its<br />
utility is of great capacity. It permits foreseeing the seriousness of some diseases, evaluating the extent of the<br />
pathologic process from a simple clinical sign and anticipating the development of the disease as soon as it<br />
manifests; in other words, judging the depth by observing the surface and discerning the invisible by analysis of<br />
the visible.<br />
To understand “Root-Summit” is easy, but to practice it is difficult.”<br />
This paragraph therefore stresses the importance of the notion “Root-Summit” (Ben-Jiao) and its usually<br />
complex application.<br />
Zhang Jing Yue emphasizes:<br />
“The clinical application of the notion of “Root-Summit” is not simple. It demands a deeper knowledge of<br />
what is “contrary” and what is “favorable” in the goal of therapy.”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“What is the therapeutic conduct of this disease?”<br />
Qi Bo:<br />
“The therapeutic conduct consists of obeying the principle of “Summit-Root”<br />
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(Jiao Ben) in order to progressively eliminate the cold (chills) and heat (fever) of<br />
the disease.<br />
The key point is:<br />
_ to follow the channels in order to choose the points<br />
_ and utilize a suitable acupuncture method, that is to say, the technique of<br />
tonification and dispersion, transmitting to the needle slow movements of<br />
advancing and retreating in order to disseminate the toxic energy accumulated<br />
within the interior (of the body).<br />
If the scrofula (Lou Li) is small in size like a grain of wheat, a single session<br />
of acupuncture suffices to obtain good results and 3 sessions to assure cure.”<br />
Huangdi:<br />
“What is the prognosis of life (prosperous) and of death (disastrous) of the<br />
disease?”<br />
Qi Bo:<br />
“Turn the eyelid over and examine the eye. The presence of little blood<br />
capillaries, crossing the pupil, directed from the top downward, is a serious sign<br />
because 290.<br />
_ in the presence of a single blood vessel crossing the pupil, death follows in<br />
1 year,<br />
_ in the presence of 2 blood vessels crossing the pupil, death follows in 2<br />
years,<br />
_ in the presence of 3 blood vessesl crossing the pupil, death follows in 3<br />
years.<br />
In the absence of these vessels, the disease is relatively easy to treat.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“The eye is the site of reunion of the Jing (quintessence) of the 5 organs and the pupil is formed by the<br />
Jing of the bones (kidney).<br />
In rising up toward the top (eye), the toxic energy encroaches on the Yin (blood) zone and contaminates<br />
the ocular vessels, hence the appearance of little capillaries crossing the pupil.<br />
The descent of 2 or 3 vessels crossing the pupil indicates the relatively slow evolution of the disease<br />
toward the fatal period (death in 2 or 3 years). In contrast, the descent of a single vessel crossing the pupil is<br />
the indicator of a high degree of toxicity of perverse energy and the relatively rapid evolution of the disease<br />
(death in 1 year).<br />
This is why the fatal evolution of the disease is distinguished into slow or rapid evolution as a function<br />
of the number of blood vessels crossing the pupil.”<br />
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Figure 1:<br />
Prognosis of seriousness of the disease (scrofula).<br />
CHAPTER LXXI<br />
Perverse Guest<br />
(Xie Ke)<br />
Chapter 71 of the Lingshu speaks on the fixation of perverse energy within the organism.<br />
The theme of the paragraphs are:<br />
1, Fixation of perverse energy and the cause of insomnia.<br />
2. Correlation between Heaven, Earth and Man.<br />
3. Rules of needling as a function of entering and exiting of the energy within the Jingmai.<br />
4. Absence of points of the Hand Shaoyin (He) and the role of the Xin Bao Luo (XB),<br />
5. Needling techniques: tonification and dispersion, “in opposition” and “in pursuit”.<br />
6. Relationships betwen the “8 Xu” (8 Emptinesses) and the 5 organs.<br />
This chapter contains 6 paragraphs.<br />
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291.
PARAGRAPH 1<br />
Huangdi questions Ba Gao:<br />
“Sometimes, “perverse guest” (Xie Ke: perverse energy lodged within the<br />
organism) prevents the individual from closing his eyes and lying down. Which<br />
energy is responsible for this problem?”<br />
Ba Gao:<br />
“Once “Wu Gu” (5 Cereals) are in the stomach, wastes, Xin Ye (metabolized<br />
food liquid) and Zong Qi (innate or ancestral energy) circulate following the “3<br />
direct routes” (San Sui):<br />
_ Zong Qi (innate energy), conserved in the thorax, reaches the laryngopharyngeal<br />
organs, controls the vessels of the heart and establishes the<br />
respiratory route. 292.<br />
_ Ying Qi (Rong Qi: nutritive energy), isolated from√ the Xin Ye, conducts it<br />
toward the vessels (blood) within which the combination of these two substances<br />
transforms into Xue (blood) which, at the exterior, maintain the 4 limbs and, in the<br />
interior, are directed into the 5 organs and 6 bowels.<br />
This Ying energy circulates through the entire body, conforming to the<br />
“Khro” (1) numbers of the clepsydra.<br />
_ Wei Qi (defensive energy), nimble and fiery energy, originating from the<br />
Cereal-Water (Shui-Gu), circulates first in uninterrupted fashion within the<br />
epidermo-dermal space and within the zone of distribution of the flesh (Fen Ru:<br />
space separating the dermis and muscles). During the day, it circulates within the<br />
Yang part and at night within the Yin part of the body, generally within the zone<br />
belonging to the Foot Shaoyin (Ki) before following the circuit of the<br />
5 organs and 6 bowels.<br />
In the event of contrary afflux of perverse energy bcoming fixed within the<br />
5 organs and 6 bowels, Wei Qi (defensive energy) only protects the external part of<br />
the body, that is to say, only circulates within the Yang part without penetrating<br />
into the Yin part.<br />
As Wei Qi only circulates in the Yang part, the Yang energy goes into<br />
fullness. When the Yang energy is in fullness, the Yangqiao is in an excessive<br />
state and cannot penetrate into the Yin part. Tin is then in emptiness and the eyes<br />
can no longer close, hence insomnia.”<br />
Huangdi:<br />
“How is it treated?”<br />
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1. Unit of measure in the time of the ancient era.<br />
Ba Gao:<br />
“Treatment of insomnia consists:<br />
_ of tonifying the Yin part in a state of insufficiency and dispersing the<br />
Yang part in a state of excess,<br />
_ and of regularizing the energy in a state of emptiness and that in a state of<br />
fullness<br />
in order to aerate the Jingmai and chase away the perverse energy.<br />
It is also recommended to prescribe a decoction of Ban Xia (Pinella<br />
tuberifera). When the circulation of Yin and Yang becomes reestablished, the<br />
individual regains his sleep.”<br />
Huangdi:<br />
“Precisely! This is then a method of “deobstuction” in the case of<br />
engorgment, a method of “aeration” of the Jingmai, in order to reestablish the<br />
equilibrium of Yin and Yang. I would like you to teach me about this decoction.”<br />
293.<br />
Ba Gao:<br />
“One uses 8 sheng of water originating from a remote source of 10,000 li (2).<br />
This water is conserved in a receptical shaken 10,000 times.<br />
Allow the water to sit until it becomes clear.<br />
Withdraw 5 sheng of this clear water which one brings to a boil. As it is<br />
combustible, use stalks of reeds.<br />
Upon boiling add 1 sheng of sticky rice and 0.5 don of Ban Xia.<br />
After filtrating it, make the patient drink a small cup of this decoction, three<br />
times a day, and increase the dose according to the seriousness of the illness.<br />
In recent illness, the first of this decoction is sufficient to amke sleep<br />
return.<br />
Transpiration is the sign of its effectiveness.<br />
In chronic illness, 3 of this decoction assures cure.”<br />
EXLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1 - “To tonify the insufficiency” is to needle the point of exit of the Yinqiao, that is to say, Zhaohai (Ki<br />
6), belonging to the Foot Shaoyin (Ki).<br />
“To disperse the excess” is to needle the point of exit of the Yangqiao, that is to say, Shenmai (Bl 62),<br />
belonging to the Foot Taiyang (Bl).<br />
In cases of fullness of Yin and emptiness of Yang with frequent desire to stretch out (clinomania) (3), it<br />
is advised to tonify Yang and disperse Yin.<br />
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2. 1 Li = 0.04 cm.<br />
3. Excessive desire to stay in bed.<br />
2 - Ban Xia (4) (Pinellia tuberifera), oval in shape and both sweet and spicy in flavor, responds to the<br />
Foot Yangming (St).<br />
The 5th month (lunar) is the period of production and growth of Ban Xia.<br />
Ban Xia receives the energy of the first Yin to be produced.<br />
The stomach responds to Wu-Earth (Wu = 5th Celestial Stem). 294.<br />
The kidney conserves Tian Gui (Celestial Gui) (5) responding to the “Water” movement.<br />
As a result, once absorbed, Ban Xia awakens the energy of first Yin and goes into relationship with the<br />
stomach. Due to the union of Wu (5th Celestial Stem) and Gui (10th Celestial Stem), the energy of 1st Yin becomes<br />
transformed into great energies, Fire and Water, whose role is to reestablish the equilibrium of Yin and Yang,<br />
interior and exterior, primary factor in sleep.<br />
It is a matter then of one of the methods of “deobstruction of the arroyo”, the method of “aeration” of the<br />
Jingmai (principal channels) or “harmonization” of Yin and Yang.<br />
3 - The kidney is the Water Organ.<br />
It is also the producer organ of the energy.<br />
When the energy circulates, water freely flows out.<br />
• The stomach, bowel of Humidity-Heat, governs Center-Earth. As a result, the union of Yin and Yang is a<br />
factor of production/transformation of “Water-Cold. This is why one uses water from a remote source of 10,000<br />
li.<br />
• One shakes the water vigorously because this is of a nature “without force” and, without that, it cannot<br />
aid Water-Cold to circulate.<br />
• If the number of doses of Ban Xia (Pinellia tuberifera) is 8 Sheng and 5 sheng respectively, this is<br />
because:<br />
_ 8 is the number of production/transformation of Water,<br />
_ 5, the number of formation/maintenance of Earth.<br />
These numbers are intended to reinforce the action of the energy of the stomach.<br />
• One uses reed stalks to burn to create a big fire to activate boiling, therefore rapidly obtaining the<br />
expected decoction.<br />
• Sticky rice is a cereal responding to Earth and ripens in autumn. Its energy maintains that of the<br />
stomach because the ease of the abdomen and evacuation of urine and fecal matter was the two major<br />
preoccupations of ancient Chinese medicine.”<br />
4. Cf. “Pharmacology in Oriental Energetic Medicine”, Nguyen Van Nghi and Mai Van Dong, NVN Edition.<br />
5. “Gui” is the 10th Celestial Stem. It corresponds to the “Water” (kidney) movement. Among the Celestial Stems:<br />
_ Ren, 9th Celestial Stem, is Yang,<br />
_ Gui, 10th Celestial Stem, is Yin.<br />
In the present case,<br />
_ Ren represents the concentration of the energy, that is to say, the movement of Yang going toward Yin<br />
(concentration).<br />
_ Gui represents the manifestation of the energy, that is to say, the movement of Yin going toward Yang<br />
(manifestation).<br />
Here, these 2 terms are therefore envisioned in their dynamic aspect as had been de meme que l’avaient ete<br />
Jia (1st Celestial Stem) and Yi (2nd Celestial Stem). According to Qi Bo, Celestial Gui is innate. It is reinforced “a posteriori”<br />
by dietary Jing (quintessence).<br />
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II - N.V.N.:<br />
Zhang Jing Yue furnishes us with the following information:<br />
1 - “The “3 direct routes” (San Sui) are:<br />
_ the route of wastes, activated by Xiajiao (Lower Jiao- LJ)<br />
_ the route of Xin-Ye (water originating from food metabolism), activated by Zhongjiao (Middle Jiao- MJ)<br />
_ the route of Zong Qi (innate, ancestral energy), activated by Shangjiao (Upper Jiao- UJ).<br />
• The larynx, belonging to the lung, is linked to the heart by an energetic vessel. As a result, Zong Qi<br />
(ancestral energy) reaches the larynx to activate the respiratory movements.<br />
• Regarding the circulation of Ying Qi (nutritive energy), one must reread Chapters 15 (“Fifty Rong“) and<br />
16 (“Nutritive Energy“) of this classic.<br />
Regarding the circulation of Wei Qi (defensive energy), one must reread Chapter 43 (“Discourse on<br />
Obsrtuctions”) and Chapter 10 (“Vessels-Channels”) of this classic.<br />
2 - Tonification and dispersion are two techniques of acupuncture. But acupuncture is usually associated<br />
with phytotherapy. Ban Xia (Pinellia tuberfiera) is a specific plant in the treatment of insomnia, a medicinal<br />
plant known since antiquity.<br />
• Sticky rice has the property of treating fullness of Yang and emptiness of Yin, fundamental factors in<br />
insomnia.<br />
• Ban Xia increases the potential of Yin and reinforces the large intestine tract.”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“I would like you to inform me about the correlations between the “4 limbs -<br />
100 articulations”, Heaven and Earth.”<br />
Ba Gao:<br />
“_ Heaven is round, and Earth, square (6). The head of man is round, and his<br />
feet are square.<br />
_ Heaven has at its disposal the sun and moon and the 2 eyes of man.<br />
_ Earth is endowed with “9 regions”, and man, with “9 orifices”.<br />
_ Heaven has at its disposal wind and rain, and man, joy and anger.<br />
_ Heaven emits thunder and lightning, and man, sounds and voice.<br />
_ Heaven possesses 4 seasons, and man, 4 limbs.<br />
_ Heaven is endowed with 5 sounds (musical), and man, 5 organs.<br />
_ Heaven possesses 6 laws (musical), and man, 6 bowels.<br />
_ Heaven has at its disposal winter, and man, cold and heat. 296.<br />
_ Heaven is endowed with “10 Celestial Stems”, and man, 10 fingers.<br />
_ Earth is endowed with “12 Terrestrial Branches”, and man, 10 toes, penis<br />
and testicles. Women do not have testicles and penis, but they possesses uterus and<br />
ovaries.<br />
6. See explanation on the following page.<br />
_ Heaven possesses 365 days, and man, 365 articulations (points of<br />
acupuncture).<br />
_ Earth is endowed with high mountains, and man, with shoulders and knees.<br />
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295.
_ Earth has at its disposal deep caverns, and man, axillae and popliteal fosae.<br />
_ Earth is endowed with 12 rivers, and man, 12 Jingmai (principal channels).<br />
_ Earth has at its disposal subterranean sources, and man, Wei (defensive)<br />
energy.<br />
_ Earth is covered with herbs, and man, hair.<br />
_ Heaven has at its disposal day and night, and man, awakening and sleep.<br />
_ Heaven possesses stars, and man, teeth.<br />
_ Earth is endowed with small mountains, and man, small bones.<br />
_ Earth possesses rocky mountains, and man, jutting bones.<br />
_ Earth possesses forests, and man, membranes and vessels.<br />
_ Earth is endowed with towns and villages, and man, prominent muscles.<br />
_ The year has 12 “moons” (months), and man, 12 great joints.<br />
_ Earth possesses sites where herbs do not sprout; in man, individuals are<br />
infertile.<br />
Such are the correlations between Heaven, Earth and man.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1 - Here, the words “Round” and “Square” do not desiignate geometric shapes but must be taken in the<br />
philosophical sense.<br />
“Round” represents Yang, and “Square”, Yin.<br />
• The word “Heaven” implies the sense of cyclic transmutation of the 6 energies: wind, heat, humidity,<br />
dryness and cold. 297.<br />
The word “Earth” designates material form (therefore visible). Ex: mountain, river, wheat, rice... .<br />
In order to live, the living being must obey the law of mutations of Heaven and Earth. Also, in Chapter 5<br />
of the Suwen (“Phenomena of Correspondences of Yin and Yang”), we read:<br />
“ •Heaven has Jing (pure energy), and Earth, Xing (form).<br />
_ Beginning of spring<br />
_ Beginning of summer<br />
_ Beginning of autumn<br />
_ Beginning of winter<br />
_ Spring equinox<br />
_ Summer solstice<br />
_ Autumn equinox<br />
_ Winter solstice,<br />
and the Earth has its Wu Li (5 regions):<br />
_ East<br />
_ West<br />
_ North<br />
_ South<br />
_ Center. 298.<br />
This is why Heaven and Earth become “father” and “mother” of all beings.<br />
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Figure 1:<br />
Square and Round (symbol of harmony)<br />
• Pure Yang rises up to Heaven, impure Yin descends to Earth. This is why movement and rest are the 2<br />
sublime rules of the transformation, in an unbroken fashion, toward birth, growth, stagnation and conservation.<br />
• Only the sages envisioned the “head” part of the body in comparison to Heaven, the “foot” part in<br />
comparison to Earth and the “middle” part in comparison to “human affairs” to maintain the 5 organs.”<br />
2 - The “9 regions” of Earth of the ancient era are: Jing Chou, Liang Chou, Yung Chou, Yu Chou, Si Chou,<br />
Yang Chou, Sheng Chou, Yue Chou and Qi Chou.<br />
3 - The “9 orifices” of the human being are:<br />
_ 2 eyes<br />
_ 2 ears<br />
_ 2 nostrils<br />
_ 1 mouth<br />
_ 1 anal orifice<br />
_ 1 urethral meatus.<br />
4 - The “5 fundamental sounds” of ancient music are:<br />
_ Jiao, which responds to Wood-Liver<br />
_ Zhi, to Fire-Heart<br />
_ Gong, to Earth-Spleen<br />
_ Shang, to Metal-Lung<br />
_ Yu, to Water-Kidney (7).<br />
5 - The “8 Laws” of Heaven designate the 8 fundamental rules of ancient music bearing the name “Huang<br />
Chong”. It concerns the laws of modification of musical sounds whose tonalities respond to the 6 bowels.<br />
245 Rough Draft For JTS Students Only
PARAGRAPH 3<br />
Huangdi:<br />
“Please inform me about:<br />
_ the rules of needle manipulation,<br />
_ the principles of acupuncture practice,<br />
_ the meaning of “tonification” and “dispersion”,<br />
_ the method of “stretching the skin (massage) to facilitate the opening of<br />
Cou Li (junction between the skin and muscles) during removal of the needle.<br />
299.<br />
How do you understand these problems? I would also like you to clarify for<br />
me:<br />
_ the well-ordered and winding routes of the Jingmai,<br />
_ the sites of entry/exit, acceleration/slowing down and stoppage/<br />
departure of the energy,<br />
_ and also the activity of the Shu (antique) points of the 6 bowels at the level<br />
of the body.”<br />
Ba Gao:<br />
“The answer to the problem raised by His Majesty is to be found in the Dao of<br />
Acupuncture.”<br />
Huangdi:<br />
“I would like you to speak about this to me in detail.”<br />
Ba Gao:<br />
“1. The Hand Taiyin (Lu) vessel emerges at the tip of the thumb (at the point<br />
Shaoshang- Lu 11),<br />
_ curves toward the internal side (energetic description) running alongside<br />
the boundary of the white flesh,<br />
_ reaches the internal side (energetic description) of the thenar eminence,<br />
_ and reaches the point Taiyuan (Lu 9) where it breaks off changing into the<br />
skin.<br />
7. See Chapter 64 (“Yin and Yang and the 25 Morphotypes”) of the Lingshu.<br />
• It comes back out at the point Taiyuan (Lu 9) to ascend to the wrist fold,<br />
_ arrives at the region of Yuji (Lu 10) where it unites with the Luo Yin. At<br />
this level, its energy and that of the Luo Yin are very acive.<br />
• From Yuji (Lu 10), it circulates deeply at the level of the bone (first<br />
metacarpal) toward Cun Kou (radial pulse),<br />
_ resurfaces by the point Jingqu (Lu 8),<br />
_ runs alongside the internal side (energetic description) of the forearm,<br />
_ arrives at the fold of the elbow,<br />
_ penetrates under the big tendon (of the biceps) where the point Chize (Lu<br />
5) is found,<br />
_ curves toward the interior where it reaches the inner arm,<br />
_ penetrates into the axilla<br />
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_ and is directed toward the lung organ.<br />
Such is the contrary circulation of the Hand Taiyin (Lu) going from the hand<br />
to the thorax, in comparison to the favorable circulation of the energy of the lung<br />
going from the thorax to the hand.<br />
300.<br />
2 - The Hand Jueyin (Xin Bao- XB) vessel emerges at the tip of the middle<br />
finger at the point Zhongchong (XB 9),<br />
_ curves toward the internal side (energetic description)<br />
_ runs alongside the internal side (energetic description) of the middle<br />
finger.<br />
_ stops at the middle of the palm of the hand a the point Laogong (XB 8),<br />
_ circulates between the 2 bones (2nd and 3rd metacarpals),<br />
_ exteriorizes at the middle of the wrist fold, between 2 tendons of the muscles<br />
(large and small palmaris), where the point Daling (XB 7) is found. At this level, its<br />
energy is very active;<br />
_ reaches the forearm, 2 cun from the wrist, at the point Neiguan (XB 6),<br />
_ curves between 2 tendons where the point Jianshi (XB 5) is found,<br />
_ is directed toward the middle of the elbow fold,<br />
_ stops at the point of reunion of the 2 bones, that is to say, inside the tendon<br />
of the biceps brachial where the point Quze (XB 3) is found,<br />
_ ascends and penetrates into the middle of the thorax<br />
_ links up with the vessle of the heart.<br />
This circulation is “contrary” (from hand to thorax) to the “favorable”<br />
trajectory of the Hand Jueyin (XB) which goes from thorax to hand.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph and the follwoing one speaks on the “contrary” circulation of the Hand Taiyin (Lu) and<br />
Hand Jueyin (XB) as a function of the Shu-antique points.<br />
1 - The energy of the lung emerges at the tip of the thumb at the Jing point, 1st Shu antique point, that is<br />
to say, at the point Shaoshang (Lu 11), responding to the “Wood-Liver” movement.<br />
From the Jing point, it goes directly to the Yuan point, 3rd Shu-antique point, that is to say, to the point<br />
Taiyuan (Lu 9), responding to the “Earth-Spleen” movement.<br />
Then from there, it returns to the Ying point, 2nd Shu-antique, that is to say, to the point Yuji (Lu 10),<br />
responding to “Fire-Heart”, because the thenar eminence is the zone of reunion of all the Luo Yin. At this level,<br />
the energy of the lung is very active.<br />
From the Ying point, it is directed again to Cun Kou (radial pulse) to emerge at the level of the Jing point,<br />
4th Shu-antique point, that is to say, at the point Jingqu (Lu 8), responding to the the “Metal-Lung” movement.<br />
From the Jing point, it passes to the He point, 5th Shu-antique point, that is to say, to the point Chize (Lu<br />
5), responding to the “Water-Kidney” movement. 301.<br />
And finally, from the He point, it is directed into the thorax and penetrates into the lung.<br />
The “favorable” circulation of the Hand Taiyin (Lu) goes from the organ to the hand. In contrast, the<br />
circulation described in this paragraph goes from the hand to the thorax. This is why it is said: “Departure is<br />
favorable, and return is contrary”.<br />
2 - The energy of the Xin Bao Luo (XB- Hand Jueyin) emerges at the tip of the middle finger at the Jing<br />
point, 1st Shu-antique point, that is to say, at the point Zhong Chong (XB 9), responding to the “Wood-Liver”<br />
movement;<br />
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_ reaches the middle of the palm to the Ying point, 2nd Shu-antique point, that is to say, at the point<br />
Laogong (XB 8), responding to the “Fire-Heart” movement, 302...<br />
_ is directed toward the middle of the wrist crease to the Yuan point, 3rd Shu-antique point, that is to<br />
say, to the point Daling (XB 7), responding to the “Earth-Spleen” movement,<br />
_ arrives at the Jing point, 4th Shu-antique point, that is to say, at the point Jianshi<br />
(XB 5), responding to the “Metal-Lung” movement,<br />
_ is directed toward the He point, 5th Shu-antique point, that is to say, to the point Quze (XB 3),<br />
responding to the “Water-Kidney” movement,<br />
_ and reaches the thorax to penetrate nto the heart.<br />
This circulation goes from the hand to the thorax. It ia a question therefore of a circulation called “in the<br />
wrong direction” (contrary) of the Hand Jueyin (XB). This is why it is said: “Departure is favorable, and return,<br />
contrary”.”<br />
II - N.V.N.:<br />
This paragraph raises the problem of the circulation in the wrong direction of the Jingmai, concerning<br />
the Hand Taiyin (Lu) and Hand Jueyin (XB).<br />
For the remainder, Chapters 2 (“Origin of the Shu-antique Points”) and 10 (“Vessels-Channels”) of this<br />
classic are interesting to consult.<br />
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301.302.
Figure 2: Figure 3:<br />
Normal circulation and circulation in the wrong direction:<br />
Hand Taiyin (Lu) Hand Jueyin (XB)<br />
PARAGRAPH 4 303...<br />
Huangdi:<br />
“The Hand Shaoyin (He) is the only vessel not having specific Shu points (8).<br />
Why?”<br />
Ba Gao:<br />
“The Hand Shaoyin belongs to the heart<br />
The heart is sovereign organ of the 5 organs and 6 bowels. It is the dwelling<br />
place of the Jing (quintessence) and of the Shen (mental). It is of strong<br />
temperment. This is why perverse energy cannot infiltrate to it. In the case where<br />
it reaches there, the heart is damaged. The damaged heart brings about the<br />
disappearance of the Shen (mental); this is death.<br />
Therefore, to speak of perverse energy located at the heart is to designate the<br />
localization of perverse energy at the level of the Xin Bao Luo (9).<br />
The Xin Bao is the vessel whose “master” is the heart. It possesses Shu points<br />
(specific points: Shu-antique points) to supply the heart. This is why the Hand<br />
Shaoyin (He) does not possess Shu points.”<br />
Huangdi:<br />
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“The Hand Shaoyin (He) being the only one without shu points, is it true that<br />
it is protected from all illnesses?”<br />
Ba Gao:<br />
“When the Hand Shaoyin (He) is affected, the illness remains at the channel;<br />
it does not reaxh the organ (heart). In this case, one only uses the point at the tip<br />
of the pointed bone (styloid process of the ulna) behind the palm of the hand, that<br />
is to say, the point Shenmen (He 7).<br />
As for the rest of the channel (Hand Shaoyin- He), the “contrary” or<br />
“favorable”, “slow” or “rapid” circulation takes up that of the Hand Jueyin (XB).<br />
This is why Shenmen (He 7) is considered as the unique Shu point of the Hand<br />
Shaoyin (He). 304.<br />
In the event of illness, Shenmen (He 7) must be needled as a function of the<br />
emptiness or fullness of this vessel (Hand Shaoyin- He). In other words, in the<br />
event of fullness of perverse energy, one must use the technique of dispersion, and<br />
in the event of emptiness of essential energy (of the body), the technique of<br />
tonification.<br />
To practice in this manner is to eliminate the perverse energy and<br />
consolidate the source energy (Cheng Qi) based on the Celestial Order<br />
(manipulation at the level of the Jingmai transmitted via cosmic energy).”<br />
8. Designates the Shu-antique points.<br />
9. Energetic vessels envelopping the heart.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The Hand Shaoyin is the channel of the heart.<br />
The Hand Jueyin (XB) is the channel of the Xin Bao (XB- envelope of the heart).<br />
These 2 channels originate from a single organ, the heart organ.<br />
The Xin Bao (XB) is the protective envelope of the heart, and the heart is the sovereign organ where the<br />
Jing (quntessence) and the Shen (mental) lives. As a result, the Xin Bao has the heart for its “master”, hence the<br />
name “Master of Heart” (Xin Zhu).<br />
• The heart, sovereign organ, cannot be attacked by perverse energy. But its channel, like all other<br />
channels, is susceptible to exposure to infiltration by cosmic energy. This is why one uses Shenmen (He 7) to<br />
treat ailments of the Hand Shaoyin (He) according to the technique of tonification in the case of emptiness of the<br />
essential energy of the body or the technique of dispersion in the case of fullness of perverse energy.”<br />
II - N.V.N.:<br />
1 - According to Chapter 2 of this classic (“Origin of the Shu-antique Points”) (10), the<br />
5 organs (Lung, Master of Heart/Xin Bao, Liver, Spleen and Kidney) each possess 5 Shu (antiques, specific) points<br />
and the bowels each 6 Shu points, except the heart.<br />
Huangdi’s question allows elucidation of the reason for the absence of Shu (antique) points at the levelof<br />
Hand Shaoyin (He).<br />
According to Ma Shi:<br />
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“The heart is the Great Director√ of the 5 organs and 6 bowels. It must not be attacked by perverse<br />
energy. The Xin Bao Luo (XB) and the heart channel (Hand Shaoyin) communicate and act as substitute for the<br />
“Royal Master” (heart) in order to command all organic functions.<br />
When one uses needles, the needling is generally only performed on the Xin Bao (XB). This is why the Shu<br />
(antique) points belonging to the Xin Bao (XB) are used in place of those of the Hand Shaoyin (He).”<br />
2 - The 5 Shu (antique) points of the Hand Shaoyin (He) have only been indicated from the time of the Han<br />
Dynasty (206-220 A.D.) by the grand master acupuncturist Huangfu Mi (215- 282<br />
A.D.) in his famous work “Jia-Yi Jing”. These points are:<br />
1) Shaochong (He 9): Jing point responding to the “Liver-Wood” movement,<br />
2) Shaofu (He 8): Ying point responding to the “Heart-Fire” movement,<br />
3) Shenmen (He 7): Yuan-Shu point responding to the “Spleen-Earth” movement,<br />
4) Lingdao (He 4): Jing point responding to the “Lung-Metal” movement and<br />
5) Shaohai (He 3): He point responding to the “Kidney-Water” movement.<br />
In our era, these points are perfectly known and classified.<br />
10. See Lingshu, Volume I, N.V.N. Edition.<br />
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305.
Figure 4:<br />
Trajectory of the Hand Shaoyin (He) and its points.<br />
PARAGRAPH 5 306.<br />
Huangdi:<br />
“What is the significance of tonification and dispersion in acupuncture?”<br />
Ba Gao:<br />
“First, it is necessary to know:<br />
_ the “root” (point of departure) and“summit” (point of arrival) of the 12<br />
Jingmai,<br />
_ the cold and heat of the skin,<br />
_ the excessive and insufficient state and “slippery” (Hua) and “rough” (Se)<br />
nature of the pulse.<br />
• The slippery and full pulse indicates the worsening of the illness.<br />
The empty and galloping pulse heralds the insufficiency of the essential<br />
energy (of the body) and the chronicity of the illness.<br />
• If Yin (interior) and Yang (exterior) are simultaneously affected, the<br />
illness is difficult to treat.<br />
If heat (fever) persists in the thoraco-abdominal region and at the level of<br />
the limbs, the perverse energy is still localized within the body.<br />
If heat is not located in these regions, this is cure.<br />
• Furthermore, one must examine the skin of the “Chi” region (region of the<br />
anterior surface of the forearm, between elbow and wrist) n order to determine:<br />
252 Rough Draft For JTS Students Only
_ the state of firmness of the muscles<br />
_ and the character of the pulse, which can be slippery or rough, with the<br />
purpose of specifying the state of Cold/Heat and Dryness/ Humidity.<br />
• One must also examine the 5 colors at the level of the eyes in order to<br />
determine the state of the 5 organs with the purpose of predicting the benign or<br />
serious state of the illness.<br />
In this manner, knowledge of the Jingmai and examination of the colors are<br />
fundamental to the determination of the syndromes of Cold and Heat and the Tong<br />
Bi syndromes (algoparesthesia of rheumatic origin).”<br />
Huangdi:<br />
“I still have not grasped very well the method of manipulation of the needle<br />
during tonification and dispersion.”<br />
Ba Gao:<br />
“The Dao of needling demands the proper attitude and a tranquil mind.<br />
First, one must know the state of emptiness and fullness of the illness in<br />
order to apply the technique of tonification and dispersion as a function of<br />
movements of rapid or slow rotation transmitted to the needle.<br />
The left hand presses on the area to be needled, and the right hand secures<br />
the sought-after point on the trajectory of the channel.<br />
The implantation of the needle must not be abrupt to avoid reactions at the<br />
level of the tissue fibers (which occur around the needle and provoke pain).<br />
Dispersion demands a vertical implantation of the needle, and tonification<br />
necessitates the closure of the needled point (with the aid of the finger) during<br />
removal of the needle.<br />
The method of “conduction of the energy” is also utilized to prevent the<br />
overflowing of the energy toward the interior in the goal of calming the Chen Qi<br />
(source energy: essential or vital energy) and helping it to circulate normally.”<br />
Huangdi:<br />
“How do you practice “tapping”, the method of massage (by small light taps<br />
with the aid of the fingers or edge of the hand) to facilitate the opening of Cou Li<br />
(junction between the dermis and muscles)?”<br />
Ba Gao:<br />
“One taps the area to be needled delicately with the aid of the left hand, then<br />
one softly and vertically implants the needle with the right hand so as not to<br />
disturb the Shen (mental) of the patient to eliminate perverse energy.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1 - “Yin and Yang are simultaneously in emptiness”.<br />
According to Zhang Jing Yue, in the case of concomitant emptiness of the interior (Yin) and exterior<br />
253 Rough Draft For JTS Students Only<br />
307.
(Yang), of bllod (Yin) and energy (Yang), acupuncture is strictly prohibited.<br />
2 - “Examine the Chi” region (“foot” pulse)”, that is to say, examine the region of the forearm, between<br />
wrist and elbow, where the “Chi” pulse (“foot” pulse) is found.<br />
In Chapter 4 (“Pathologic Forms of Attack of the Organs and Bowels by Perverse Energy”), (Paragraph 7),<br />
of the Lingshu (11), we read:<br />
“...When the pulse is slippery, the “Chi” area of the skin is also slippery.<br />
When the pulse is rough, the “Chi” area is also rough... .” 308.<br />
In other words, the physician examines the slippery and rough state of the skin of the “Chi” region in<br />
order to determine the potential degree of Cold and Heat, Dryness and Humidity, of blod and energy to<br />
appreciate:<br />
_ the state of the 5 organs<br />
_ and the state of the blood routes (blood Luo) and pilo-cutaneous system to diagnostic ends of Cold/Heat<br />
of Tong Bi (algoparesthesia: pain and engorgement caused by obstruction).<br />
11. Volume I, N.V.N. Edition.<br />
• In Chapter 56 (“Discourse on the Cutaneous Regions”) of the Suwen (12), devoted to the study of the<br />
cutaneous territories of the Jingmai, the determination of the paths of penetration of perverse energy and the<br />
search for the evolutive nature of the disease toawrd a therapeutic goal, we read:<br />
Huangdi:<br />
“I have heard it said:<br />
_ that the skin is divided into 12 regions following the system of the 12 Jingmai<br />
(vessels of principal paths),<br />
_ that the muscles possess a system of “relations-unions”<br />
_ and that attacks of these different regions are necessarily different.<br />
The skin then is divided into “Left-Right”, “Top-Bottom, “Yin-Yang” regions; how do you<br />
explain the pathophysiologic and evolutive mechanism of diseases as a function of these criteria?”<br />
Qi Bo:<br />
“One determines the division of cutaneous regions based on the zones of passage of the<br />
Jingmai and Luomai. In other words, the cutaneous covering has the same correspondences as<br />
the system of “Mai” (vessels).<br />
• The Luo Yang of the Yangming channel is called “Hai Fei” (very harmful<br />
influence: “closure”). The Hand and Foot Yangming (LI and St) also bear the same name. The<br />
appearance of “Fu Luo” (superficial energetic network) as much in the upper as in the lower part √of the<br />
Yangming belongs to the Luomai of this channel. The appearance of a green color at the level of this<br />
network indicates pain. The appearance of a blackish color indicates “Bi” (obstruction). The appearance<br />
of a yellow-red color denotes a disease of “Heat”. the appearance of a white color reveals a disease of<br />
“Cold”. The simulatneous appearance of all 5 colors affirms a disease of “Cold-Heat”. When the<br />
perverse energy of this Luomai is in fullness, it reaches the corresponding Jing. The Luomai is Yang;<br />
it governs the exterior. The Jingmai is Yin; it governs the interior. As a result, perverse<br />
energy advances from the exterior toward the interior, from Luo to Jing.<br />
• The Luo Yang of the Shaoyang channel is called “Shu Chi” (rigid flesh). The Hand and<br />
Foot Shaoyang (SJ and GB) also bears the same name.The appearance of “Fu Luo” (superficial energetic<br />
network) in the region of this channel belongs to the Luomai of the<br />
Shaoyang. When the perverse energy of this Luomai is in fullness, it progresses toward the<br />
corresponding Jing (channel). This is why, from the Yang part, perverse energy reaches the interior,<br />
and when it occurs in the Yin part, it leaves the channel to infiltrate into the organ. This evolution<br />
is the same for all the channels.<br />
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309.
• The Luo Yang of the Taiyang channel is called “Guan Shu” (barrier of the flesh,<br />
“opening”). The Hand and foot Taiyang (SI and Bl) also have the same name. The appearance of “Fu<br />
Luo” in the region of this channel belongs to the Luomai of the Taiyang. When the perverse energy of<br />
this Luomai is in fullness, it progresses toward the Jing corresponding (channel)...”.<br />
12. “Huangdi Nejing Suwen”, Volume III, page 287.<br />
13. From 1970, based on these different chapters of the Lingshu, we have been able to demonstrate<br />
the analgesic action of acupuncture (see “Acupuncture in the West- The History by the Image of the Period 1971-<br />
1981”).<br />
PARAGRAPH 6<br />
Huangdi:<br />
“Man possesses “8 Xu” (small empty spaces: interstices, fissures). What do<br />
they represent?”<br />
Ba Gao:<br />
“When perverse energy reaches the lung and heart, it remains securely at<br />
the 2 elbows.<br />
When perverse energy reaches the liver, it most probably stops at the axillae.<br />
When perverse energy reaches the spleen, it obviously stays at the 2 inguinal<br />
creases (thigh and groin).<br />
When perverse energy reaches the kidney, it most probably settles<br />
at the 2 popliteal fossae.<br />
310.<br />
These “8 Xu” (2 elbows, 2 axillae, 2 inguinal creases and 2 popliteal fossae)<br />
not only represent the joints where the Cheng Qi (source, vital or essential<br />
energy) passes, but also the sites of development of the blood Luo. Perverse energy<br />
and blood must not stop at these places because their retention injures the tendons,<br />
Luo, bones and joints, hence spasms of the limbs.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The lung and heart have their Jingmai located on the upper limbs. When perverse energy reaches these<br />
organs, it must stop first at the 2 elbows, at the points Chize (Lu 5) and Shaohai<br />
(He 3).<br />
The liver and gallbladder have their “Yin-Yang” system at the level of their channels located on the foot.<br />
When perverse energy reaches this organ and bowel, it must settle first in the axillae, that is to say, at the<br />
points Qimen (Li 14) and Yuanye (GB 22).<br />
The spleen and stomach have their “Yin-Yang” system at the level of their channels on the foot. When<br />
perverse energy reaches this organ and bowel, it must remain first in the groin region, that is to say, at the<br />
points Zhongman (Sp 12) and Qichong (St 30).<br />
The kidney and bladder have their “Yin-Yang” system at the level of their channels located on the foot.<br />
When perverse energy reaches this organ and bowel, it must stay first at the popliteal fossae where the points<br />
Yingu (Ki 10) and Weizhong (Bl 40) are found.<br />
The “8 Xu” cited in this paragraph are “”private dwelling places” of the 5 organs, sites of passage of the<br />
Cheng Qi (essential energy) and sites of “reunion-gathering” of the blood Luo. This is why perverse energy must<br />
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not remain there; if it reaches there, it causes joint blockage, hence spasm of the limbs.”<br />
II - N.V.N.:<br />
This paragraph involves the pathologic process of spasm of the limbs whose theapy depends on the reason<br />
for the blockage of energetic origin.<br />
The word “Xu” (emptiness) used in this paragraph must not be understood in the sense of insufficiency<br />
used in pathology, but in the sense of “the collection of soft and hard parts by which 2 or more adjoining bones<br />
are united: “joints”.<br />
In energetic medicine, the joints are the sites of passage of the energy and blood. In Chapter 10 of the<br />
Suwen (“Production and Transformation of the Organs”), the “8 Xu”<br />
(8 emptinesses) are named “8 Xi” (8 valleys):<br />
“_ All energetic vessels gather at the eyes,<br />
_ all marrows, at the brain,<br />
_ all muscles and tendons, at the joints,<br />
_ all energies, at the lung,<br />
_ all blood, at the heart.<br />
Day and night, all pass and pass again the “8 Xi” (valleys).”<br />
Zhang Jing Yue concludes:<br />
“The 8 Xi” (8 emptinesses) are well-guarded and kept paths of the passage of Cheng Qi (essential energy),<br />
Qi (energy) and Xue (blood). If perverse energy becomes lodged there, it causes disturbances of flexion and<br />
extension whose localization indicates pathology of the corresponding organs.”<br />
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311.
Figure 5:<br />
The “8 Xu”: 2 elbows, 2 axilla, 2 groins and 2 popliteal fossa.<br />
CHAPTER LXXII<br />
Celestial Relations<br />
(Zhong Tian)<br />
no 312/313.<br />
Chapter 72 of the Linghsu speaks on the 5 types of man according to the Yin and Yang of<br />
Heaven, or more precisely, according to the “4 Celestial Aspects” (Si<br />
Xiang). These 5 types of man are the:<br />
_ Taiyin type<br />
_ Shaoyin type<br />
_ Taiyang type<br />
_ Shaoyang type<br />
_ “Well-Balanced Yin-Yang” type.<br />
Each type is endowed with a different temperment, a temperment created<br />
a priori by “Heaven”.<br />
The term “Zhong Tian” (Celestial Relations) implies that, despite these different<br />
constitutions, the human being always retains the innate nature furnished by the Yin and Yang<br />
of Heaven and Earth (that is to say, by the parents).<br />
This chapter contains 3 paragraphs:<br />
1. Morphology and temperment of the 5 types of man (responding to the<br />
“4 Celestial Aspects”).<br />
2. Treatment by acupuncture.<br />
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3. Methods of appreciation and determination of these 5 types of man.<br />
PARAGRAPH 1 314.<br />
Huangdi questions Shao Shi:<br />
“I have often heard you speak of the 2 types of man: the “Yin” type and the<br />
“Yang” type. How are they distinguished?”<br />
Shao Shi replies”<br />
“In the “Heaven-Earth” space, the 6 regions (4 cardinal points + top and<br />
bottom) are linked to the number 5. Man also conforms to this rule. As a result,<br />
there is no man of only Yin type or only Yang type.<br />
It is too cursory to speak of 2 types. One cannot describe them clearly.”<br />
Huangdi:<br />
“I would like to know only the essentials. Sages and men of virtue are made<br />
up√ in their “heart” of Yin and Yang. Can this Yin and this Yang manifest at the<br />
exterior by objectively observable temperments?”<br />
Shao Shi:<br />
“In a general fashion, there are men of Taiyin, Shaoyin, Taiyang, Shaoyang<br />
types and men of “Well-Balanced Yin-Yang” type.<br />
These 5 tpyes of men are morphologically different. Their musculature and<br />
bony structure, their blood and energy, are also different.”<br />
Huangdi:<br />
“Could you instruct me about this typology?”<br />
Shao Shi:<br />
“1. The man of “Taiyin” type is greedy and inhuman. On appearance, he has<br />
the air of modesty and scrupulousness, but sly meanness accumulates in the<br />
interior.<br />
He only looks after his own interest and does not like to lose out.<br />
He appears correct and appealing and is not expressive.<br />
He is extremely cunning and only reveals himself after others√.<br />
Such are the characteristics of the heart” (temperment) and behavior of the<br />
“Taiyin” type of man.<br />
2. The man of “Shaoyin” type is greedy for small gains.<br />
He thinks only of doing harm to others.<br />
He is deceitful; the misfortune of others brings him joy.<br />
He often is given to anger when affairs of others are crowned with success.<br />
He is cruel and ungrateful.<br />
Such are the “characteristics of the heart” (temperment) and behavior of the<br />
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“Shaoyin” type of man.<br />
3. The man of “Taiyang” type takes little interest in his residence; he feels<br />
sick everywhere within himself and leads an unstable life. 315.<br />
He likes to to give dissertation on great events.<br />
Devoid of talent, he is devoted to hollow phrases and brags of his exploits.<br />
In his actions, he does not care about good or bad; he always has a reason.<br />
The results of his work is poor, but he is confident and proud.<br />
He does not repent in spite of errors.<br />
Such are the “characteristics of the heart” (temperment) and behavior of the<br />
“Taiyang” type of man.<br />
4. The man of “Shaoyang” type is meticulous and conscientious.<br />
He considers himself more talented than others.<br />
When one confides in him a little poste de mandarin√, he becomes proud and<br />
pretentious.<br />
He is focused on matters of the exterior (diplomacy), but he is incapable of<br />
dealing with matters of the interior.<br />
Such are the “characteristics of the heart” (temperment) and behavior of the<br />
“Shaoyang” type of man.<br />
5. The man of “Well-Balanced Yin-Yang” type like a peaceful and calm life.<br />
Nothing alarms him and he does not rush after pleasures.<br />
His activities conform with the Rules of Nature.<br />
He only seeks to live according to the evolution of time.<br />
Despite his honorable situation, he remains humble.<br />
He utilizes virtue, never force, to persuade others. This attitude is brilliant in<br />
the rules of affairs.<br />
• In ancient times, physicians used acupuncture and moxabustion to treat<br />
patients as a function of the 5 types of man cited above according to the method of<br />
tonification in the event of emptiness and the method of dispersion in the event of<br />
fullness.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1- The “1st Yin” and “1st Yang” are Liang Yi (two principles of mutations) (1) which derive from se<br />
produire? during creation of the world (Heaven-Earth). They respond to the type of man whose Yin and Yang are<br />
balanced.<br />
Si Xiang (4 aspects) (2) derive from the mutation of Liang Yi (1st Yin + 1st Yang) and respond:<br />
_ to Taiyang corresponding to the number 1 (odd) 316.<br />
_ to Shaoyin corresponding to the number 2 (even)<br />
_ to Shaoyang corresponding to the numebr 3 (odd)<br />
_ to Taiyin corresponding to the number 4 (even)<br />
and to men of the Taiyang and Shaoyang, Taiyin and Shaoyin type.<br />
2- Man receives the energy of Heaven and Earth to create Xing (form) and Qi (energy).<br />
Chapter 64 of this classic (“Yin and Yang and the 25 Morphotypes”) speaks about the creation of Xing<br />
(form) via the 5 Movements of the Earth, while this Chapter 72 studies Yin and Yang of Heaven and Earth (Liang<br />
Yi) which creates the “4 aspects” (Si Xiang) of the space<br />
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1, 2. See explanations in “I Jing” (“Book of Changes”)<br />
responding to the “Taiyin, Shaoyin, Taiyang and Shaoyang” in order to study the temperments of the living being.<br />
This is why this chapter is entitled “Zhong Tian” (“Celestial Relationships”).<br />
3- “...To diminish by modesty and demonstrate humility when one takes interest in high function” is a<br />
good mark of humility.<br />
In the past, Hu Kou advanced:<br />
“Man, for 3 reasons, gives rise to hatred and jealousy:<br />
a) High-placed government official gives rise to jealousy.<br />
b) High-ranking mandarin gives rise to hatred of master.<br />
c) Too much good fortune gives rise to resentment.”<br />
And Xun Shu wonders:<br />
“The higher my rank, the lower will be my mind√.<br />
_ The greater my function, the smaller will be my heart.<br />
_ The more considerable my good fortune/happiness√, the more important will be my gift to others.<br />
In this fashion, will I avoid these 3 hatreds?”<br />
The question and response of Xin Shu conform to the theme of the text.<br />
4- In the past, the capable physician utilized the needles and leaves of mugwort (Artemesia) to teat<br />
diseases, knew perfectly how to discern the temperment of these 5 types of man, in order to apply the method of<br />
tonification in case of emptiness and the method of dispersion in case of fullness.”<br />
II - N.V.N.:<br />
The explanations of Zhang Jing Yue are in total accord with that of Zhang Shi:<br />
“1- The Sage differs from from ordinary man by his perfect harmony of “Yin-Yang”.<br />
2- The words “Taiyin, Shaoyin, Taiyang and Shaoyang” utilized in this paragraph do not designate the<br />
channels of the foot and hsnd (Hand and Foot Taiyin, Hand and Foot Shaoyin, Hand and Foot Taiyang and Hand and<br />
Foot Shaoyang). In effect,<br />
_ man receiving only the Yin of Heaven bears the name “Taiyin”, 317.<br />
_ man receiving more Yin than Yang is named “Shaoyin”,<br />
_ man only receiving the Yang of Heaven is called “Taiyang”<br />
_ and man receiving more Yang than Yin is designated “Shaoyang”.<br />
In this manner, one distinguishes 5 types of man according to the reception of Celestial energy.<br />
Clinically, the practitioner cannot ignore these facts because disease of blood and energy, during its<br />
evolution, becomes directed:<br />
_ either toward Yin,<br />
_ or toward Yang,<br />
_ or toward cold,<br />
_ or toward heat,<br />
_ or toward “well-balanced Yin-Yang”.”<br />
PARAGRAPH 2<br />
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Huangdi:<br />
“How do you treat these 5 types of men?”<br />
Shao Shi:<br />
“1. In the “Taiyin” type, Yin is very rich, and Yang, very poor. In him:<br />
_ Yin-Yang is disturbed by Wei Qi (defensive energy), not very fluid,<br />
_ Yin and Yang are lax<br />
_ the muscles are lax<br />
_ the skin is thin.<br />
If dispersion os not performed in time, the disease does not improve.<br />
2. In the “Shaoyin” type, Yin is in excess, and Yang, in insufficiency. In him:<br />
_ the stomach is small and the intestines are large,<br />
_ the 6 bowels do not function regularly,<br />
_ the energy of Yangming (St) is in insufficiency and that of the Taiyang<br />
(Bl) in excess. 318.<br />
This is why one must carefully examine him before applying treatment.<br />
Otherwise, the energy can no longer retain the blood and the Yuan Qi (sourceenergy)<br />
is rapidly exhausted.<br />
3. In the “Taiyang” type, Yang is very rich and Yin is very poor.<br />
One must carefully examine him (due to the lack of Yin).<br />
Do not let the Yin escape.<br />
Only disperse Yang.<br />
If the dispersion is excessive, it can cause the escaping of Yang ending up in<br />
“agitated madness” (Kuang).<br />
If Yin and Yang have simultaneously escaped, death is sudden or else the<br />
patient suddenly falls into coma.<br />
4. In the “Shaoyang” type, Yang is in excess, and Yin, in insufficiency. In<br />
him:<br />
_ the Jingmai are small and the Luomai are large corrected! p.320,<br />
_ blood is localized in the interior, and the energy, at the exterior.<br />
During treatment, one must render the Jingmai “full” (principal channels<br />
located deep: Yin) and lightly disperse the Luomai (secondary vessels located<br />
superficially: Yang).<br />
If one only disperses the Luo Yang, Yang is forced to escape to the exterior;<br />
the Zhong Qi (“center” energy) then becomes insufficient, and the patient,<br />
difficult to treat.<br />
5. In the “Well-Balanced Yin-Yang” type, Yin and Yang are harmonious, and<br />
the circulation of the energy and blood is steady.<br />
During treatment, one must:<br />
_ carfully observe changes in Yin and Yang to discern the fullness of<br />
perverse energy and emptiness of the essential energy (of the body),<br />
_ and carefully examine the attitude of the individual to determine the<br />
excessive or insufficient state of the energy and blood.<br />
In the event of fullness of perverse energy, one must employ the dispersion<br />
method, and in the event of emptiness of essential energy, the tonification method.<br />
In the event of the absence of fullness and emptiness, one must base one’s<br />
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judgment on the channels to choose the points to needle.<br />
• The therapeutic rules cited above constitute the methods of “Regulation of<br />
Yin and Yang” serving as a basis of diagnosis and treatment applied in the 5<br />
prototypes of man.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 319.<br />
“1- In the “Shaoyin” type... the stomach is small, and intestines, large.<br />
The Jing Qi (energetic quintessence) released at the level of the Zhongjiao (Middle Jiao- MJ) and that<br />
produced at the level of the Xiajiao (Lower Jiao- LJ) are of the same origin (cereal). They each support one<br />
another.<br />
The insufficiency of the Yangming (St) and excess of the Taiyang (Bl) originate from the disequilbrium of<br />
acquired energy and innate energy, hence the easy escaping of blood and rapid exhaustion of the source energy<br />
(Yuan Qi, essential or vital energy).<br />
2 - The previous paragraph speaks on the Yin and Yang of the exterior. This one studies the Yin and Yang<br />
of the interior. In the “Shaoyin” type, the disequilibrium of Yin and Yang of the interior rapidly causes the same<br />
phenomenon of disequilibrium at the exterior.”<br />
II - N.V.N.:<br />
1 - “Small stomach and large intestines”.<br />
Here, this is based on the localization of the stomach (top = Yang) and intestines (bottom = Yin) in order<br />
to determine the phenomena of insufficiency (energetic) of the stomach and intestines.<br />
Zhang Jing Yue stated in this regard:<br />
“The Yangming (St) is the “sea” of the 5 organs and 6 bowels, and the intestines are evacuative bowels:<br />
_ small, the stomach does not contain much cereal and produces less energy,<br />
_ large, the intestines quickly evacuate them and fabricate very little energy.<br />
This occurs, therefore, before the phenomena of insufficiency of Yang and excess of Yin. In this case, the<br />
method of “Regulation of Yin and Yang” is absolutely advised. But before treatment, one must carefully observe<br />
these phenomena because the energy in insufficiency cannot retain the blood, hence escaping of blood<br />
(hemorrhage) and, during hemorrhage, the Yuan Qi (source energy) becomes rapidly exhausted.”<br />
2 - “...The escaping of Yang results in Yang madness (agitated); death is sudden.”<br />
Zhang Jing Yue explained it in this manner:<br />
“Dispersion applied to Yin in a state of insufficiency causes escaping of Yin. This is why Shao Shi advised<br />
to not provoke the escape of Yin, but to only disperse the Yang.<br />
It is obvious that when Yin is in insufficiency, Yang no longer has a “root”. As a result, excessive<br />
dispersion of the Yang energy can cause a double escaping:<br />
_ escaping of Yang energy<br />
_ and escaping of the Yang Root,<br />
hence, sudden death or coma. 320.<br />
This problem is very complex; it is recommended to reread Chapters 2 (“Harmonization of the mental<br />
Energy by the Four Seasons”), Chapter 23 (“Discourse on the Five Energies”),<br />
Chapter 40 (“Study on Abdomen-Center”) and Chapter 46 (“Discourse of Pathogenesis”) of the Suwen.”<br />
3 - “The Jingmai are small and the Luomai are large”.<br />
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This description is based on the notion “Biao-Li” (Exterior-Interior) in order to determine the energetic<br />
pathophysiology concerning the insufficiency of Yin and the excess of Yang.<br />
Zhang Jing Yue comments on this subject:<br />
“The Jingmai are deep; they respond to Yin.<br />
The Luomai are superficial; they respond to Yang.<br />
This is why, in the “Shaoyang” type,<br />
_ Yang is abundant and the Luo are large,<br />
_ Yin is insufficient and the Jingmai are small.”<br />
PARAGRAPH 3<br />
Huangdi:<br />
“I do not forget having already seen these 5 types of man. How should I<br />
distinguish them at first encountering them?”<br />
Shao Shi:<br />
“Numerous are those who do not know how to distinguish these<br />
5 types of man (responding to the “4 Aspects” of Heaven) because they do not make<br />
up part of the group of 25 morphotypes (responding to the<br />
“5 Movements” of Earth) describes previously (3)...”.<br />
Huangdi:<br />
“How then can one recognize these types of man?”<br />
Shao Shi:<br />
“1- The “Taiyin” type is endowed with a skin that appears black like<br />
blackberries.<br />
He does not reveal his thoughts.<br />
His attitude is humble.<br />
His eyes are often fixed toward the bottom.<br />
His knees appear folded; he does not hold straight like an ox.<br />
Such is the man of “Taiyin” type.<br />
3. See Chapter 64 (“Yin and Yang and the 25 Morphtypes”). 321.<br />
2- The “Shaoyin” type has the appearance of a well-mannered man, but his<br />
attitude is furtive.<br />
He acts slyly with intention to harm.<br />
His mind is agitated; he walks with stooped back as if he wished to conceal his<br />
thoughts.<br />
Such is the “Shaoyin” type of man.<br />
3- The “Taiyang” type is proud and pretentious, arrogant and insolent.<br />
He walks with chest stuck out and belly sucked in.<br />
He believes himself to be superior to others.<br />
Such is the “Taiyang” type of man.<br />
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4- The “Shaoyang” type is haughty.<br />
He walks with head high and body moving.<br />
The shoulders, arms and elbows are drawn toward the back.<br />
Such is the “Shaoyang” type of man.<br />
5- The “Well-balanced Yin-Yang” type has a distnguished look.<br />
He knows how to adapt to all situations.<br />
He is affable and strict.<br />
He is conciliatory and expresses benevolence.<br />
He is is known to all as a serious and honest man.<br />
Such is the “Well-balanced Yin-Yang” type of man.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
We present below a synthesis of the behavior (character and actions), constitution, external morphology<br />
(appearance and attitudes) and treatment of these 5 types of man (responding to the “4 Celestial Aspects”).<br />
1 - “Taiyin” Type<br />
a) Behavior:<br />
_ ambitious and inhumane<br />
_ scrupulous to any point of view<br />
_ underhanded and malicious<br />
_ miserly (he detests spending)<br />
_ flexible mentality but withdrawn<br />
_ gestures and actions do not manifest at the same time.<br />
b) Disposition/Constitution-√:<br />
_ Yin in abundance and Yang absent<br />
_ impure Yin-Blood<br />
_ Wei (defensive) energy not very fluid<br />
_ Yin and Yang in disequilibrium<br />
_ soft muscle and thick skin.<br />
c) External Morphology: 322.<br />
_ blackish color like blackberries<br />
_ humble attitude, but great ideas<br />
_ eyes fixed to the sun<br />
_ knees slightly bent in the standing position but without stooped back<br />
d) Treatment:<br />
_ Urgently apply the method of dispersion, otherwise the illness will be incurable.<br />
2 - “Shaoyin” Type<br />
a) Behavior:<br />
_ lusts after small profits<br />
_ full of deceitfulness<br />
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_ delighted at the misfortune of others<br />
_ likes to injure people and harm them<br />
_ rage in the face of success of others<br />
_ brutal and devoid of a spirit of benevolence.<br />
b) Constitution√:<br />
_ Yin in excess and Yang in insufficiency<br />
_ Small stomach and large intestines<br />
c) External Morphology:<br />
_ dignifies air but furtive and scheming attitude with intention to harm<br />
_ walks like an hunchback as if he wanted to conceal his thought.<br />
d) Treatment:<br />
_ the bowels are in disequilibrium<br />
_ the Yangming (St) vessel is small<br />
_ the Taiyang (Bl) vessel is large.<br />
Before treatment, one must carefully examine them because:<br />
_ the blood easily can escape<br />
_ the energy is quickly exhausted.<br />
3 - “Taiyang” Type<br />
a) Behavior:<br />
_ leads a stable life<br />
_ likes to brag and is pleased with lofty events<br />
_ devoid of talent, is devoted to empty words and deliberately praises his greatness<br />
_ crude and unpolished actions and attitudes<br />
_ ignores good and bad, truth and falsehood<br />
_ never repents of his faults.<br />
b) Constitution:<br />
_ Yang in abundance and Yin in insufficiency.<br />
c) External Morpholgy:<br />
_ proud and pretentious appearance<br />
_ but stooped back and bent kness (signs of submission). 323.<br />
d) Treatment:<br />
_ do not allow Yin to become exhausted. Only disperse Yang<br />
_ but excessive dispersion of the Yang energy results in “Yang-Madness” (agitated madness- Kuang).<br />
4 - “Shaoyang” Type<br />
a) Behavior:<br />
_ serious work, but does not achieve doing well<br />
_ charged with a small position, but drawn to misplaced vanity<br />
_ likes external relationships, but incapable of assuming internal matters.<br />
b) Constitution:<br />
_ Much Yang and not much Yin<br />
_ little Jingmai (principle channels), but large Luomai (secondary channels)<br />
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_ blood in the interior and energy at the exterior<br />
_ fullness of Yin and emptiness of Yang.<br />
c) Extenal Morphology:<br />
_ Haughty carriage, head usually raised and body waddling<br />
_ shoulders and elbows held to the rear.<br />
d) Treatment:<br />
_ If one disperses only the Luomai, the Yang energy escapes and Zhong Qi (“center” energy), being in<br />
insufficiency, the disease is difficult to cure.<br />
5 - “Well-balanced Yin-Yang” Type<br />
a) Behavior:<br />
_ calm and well-balanced life<br />
_ does not feel anxious and does not chase after pleasures<br />
_ conciliatory spirit<br />
_ modest despite high placed position<br />
_ uses virtue to convince and laws to administer (like the effective method to “govern” the country).<br />
b) Constitution:<br />
_ Yin and Yang energies are balanced<br />
_ Blood and vessels (energetic) are harmonious.<br />
c) External Morphology:<br />
_ calm and level-headed appearance<br />
_ scrupulous and serious attitude<br />
_ benevolent and reflective air (4).<br />
d) Treatment:<br />
_ carefully determine Yin and Yang and discern emptiness and fullness of the perverse energy and<br />
essential energy<br />
_ disperse fullness and tonify emptiness<br />
_ in the event of absence of emptiness or fullness, treatment must be carried out as a function of the<br />
channels.<br />
4. In Chinese terminology, it is what one calls “the sage”.<br />
CHAPTER LXXIII<br />
Ability in the Practice of Acupuncture<br />
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no 324/325.
(Guan Neng)<br />
Chapter 73 of the Lingshu speaks on the theoretical and practical problems of acupuncture<br />
linked to knowledge of:<br />
_ the relationship between Xing (form) and Qi (energy),<br />
_ the localizations “Top/Bottom, Left/Right, Yin/Yang and Interior/Exterior”,<br />
_ the abundance or shortage of Blood and Energy of the Jingmai,<br />
_ the “favorable/contrary” circulation<br />
_ and the movements “reunion/meeting, entry/exit” of the energy<br />
and on the therapeutic problems posed by:<br />
_ the properties of the Wu Shu (5 Shu-antique points: Jing, Ying, Shu, Jing and He) under<br />
the permanent influence of Yin and Yang, the 5 Movements, 4 Seasons,<br />
8 Feng (winds) and 5 Organs/6 Bowels,<br />
_ observation of the colors of the face,<br />
_ the characteristics of the disease: Interior/Exterior, Cold/Heat, Emptiness/<br />
Fullness<br />
_ and the choice of points<br />
in order to practice acupuncture or moxabustion.<br />
• Moxabustion is precisely indicated in diseases caused by “Great Cold” in the interior and<br />
by concomitant emptiness of Yin and Yang.<br />
• Tonification must be applied according to the technique known as “square”<br />
( ), and dispersion according to the technique known as “round” ( ); therapeutic efficacy<br />
depends on this.<br />
Finally, the last paragraph of this chapter addreses the problem of the initiation of nurses,<br />
acupuncturists, masseurs and therapists by invocations and meditations from antiquity.<br />
This chapter contains 5 paragraphs.<br />
PARAGRAPH 1 326.<br />
Huangdi, questioning Qi Bo, declares:<br />
“After having listened many a time to your teachings on the role of the “9<br />
Needles”, I had been able to appreciate the immensity of their clinical importance.<br />
I have attempted to go deeply into it and make a synthesis.<br />
I would like to submit my work to the Master so that he may deign to correct it<br />
and model in after the Dao (of Acupuncture). To those whose spirit merits it, we<br />
will teach it to them; otherwise, we will refrain from it.”<br />
Qi Bo:<br />
“Your subject is ready to hear the Dao of Acupuncture as formulated by His<br />
Majesty.”<br />
Huangdi:<br />
“The practice of acupuncture is necessarily built on:<br />
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_ the precise knowledge of anatomic regions (Xing = form) and energetic<br />
regions (Qi = energy) and top/bottom and left/right regions of the body,<br />
_ the determination of Yin and Yang, Biao (exterior) and Li (interior), the<br />
abundance and shortage of Xue (Blood), the contrary/<br />
favorable circulation and the sites of entry/exit of the energy (Qi),<br />
_ the comprehension of the rules of protection against perverse energy and<br />
its elimination, without neglecting eugenism,<br />
_ the discernment of the principles of liberation of accumulations<br />
(energetic) and techniques of tonification in the event of emptiness and dispersion<br />
in the event of fullness,<br />
_ The identification of the doors of the energy (Qi Men) located above and<br />
below (the channels of the hand are above and those of the foot are below; the sites<br />
of entry/exit of the energy are named “doors”),<br />
_ the knowledge of the role of the “4 Seas” (Sea of Energy, Sea of Blood, Sea of<br />
Marrows and Sea of Cereals),<br />
_ the determination of the localization of the Cold and Heat energy and site of<br />
their progression,<br />
_ the differentiation of emptiness and fullness of the Jingmai and Luomai<br />
disseminated to the left and right of the body as well as the sites of their<br />
Reunion/Meeting.<br />
Furthermore,<br />
_ in the event of confrontation of Cold and Heat, one must know how to<br />
associate them to Yin and Yang to regulate them;<br />
_ in the event of equality of Emptiness and Fullness, one must know how to<br />
base one’s judgment on the insufficient and excessive states of the Jingmai in<br />
order to aerate them; 327.<br />
_ In the event of penetration of perverse energy into the Great Luo of the<br />
left, the disease becomes triggered at the right, and vice versa; one must know how<br />
to use the technique known as needling on the opposite side (Mu Ci).<br />
Finally, it is necesary to go deeply into:<br />
_ the reason of contrary and favorable in order to be able to judge the<br />
opportunity to treat in the favorable case and the pointlessness of treating in the<br />
contrary case;<br />
_ the determination of the Summit (Jiao) and Root (Ben) in order to resolve<br />
the evolutive process of perverse energy and identify the location of the disease.<br />
In this manner, to possesses all these notions is to master clinical practice<br />
and grasp the functions of the “9 Needles”; this is to follow the Dao of needling.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1. Here, the term Qi Men (“door of the energy”) (1) designates the energetic point, site of entry/exit and<br />
arrival/departure of the energy of the Jingmai.<br />
The study of energetic points (Chapter 58 of the Suwen,“Study on the Energetic Points”) is of such<br />
importance that Huangdi has ordered his ministers to colliger all the works on this subject into the Linglan<br />
Palace under the title: “Locations of the Energetic Points”.<br />
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Qi Men (“door of the energy”) had also been mentioned in Paragraph 9 of Chapter 3 of the Suwen<br />
(“Relationship of the Vital Energy to that of Heaven”):<br />
“ ...during the day, the Yang energy of the body protects the exterior. At dawn, it begins to be produced;<br />
at noon, it is at full strength; in the evening, it grows weaker, the doors of the energy begin to close.<br />
When the Yang energy enters within the Yin part, the doors of the energy close up even more. Also, during<br />
the night, it is necessary to let this energy rest and be put under cover and the doors of the energy properly be<br />
closed up; do not use the muscles and bones, do not become open to white frost. Any violation of these rules of<br />
the evolution of the Yang energy during these 3 periods of the day incite attack by perverse energy; the organism<br />
will be therefore weakened.”<br />
It should be noted that the term Qi Men cited in this paragraph has a different meaning from that found<br />
in the Suwen. In effect, Wang Bing defined it as “sweat gland holes” (2).<br />
2. According to the Lingshu (3), the “4 Seas” are the following:<br />
_ the stomach is the “Sea of Shui Gu” (Cereal Water). Its Shu point of the top is Qijie<br />
(St 30- Qichong) and that of the bottom is ZuSanli (St 36).<br />
_ the Chongmai is the “Sea of Blood” of the 12 channels. Its Shu point of the top is Dazhu (Bl 11) and that<br />
of the bottom the points Shanglian (St 37) and Xianlian (St 39).<br />
_ Tanzhong (CV 17) is the “Sea of the Energy”. Its Shu point of the top is found at the top and bottom of<br />
Zhu Gu (the cervical vertebrae) (4); that of the bottom is Renying (St 9).<br />
1. One had to await 1970 for the word “door” (in English: “gate”) to again be used by Malzack and Wall (“Gate<br />
Control Theory”) in their theory on the mechanism of pain.√<br />
2. Cf. Suwen, Volume I, N.V.N. Edition.<br />
3. Cf. Lingshu, Chapter 33 (“Study of the Seas”), Volume II, N.V.N. edition.<br />
4. According to Ma Shi (see Lingshu, Volume II, Chapter 33, footnote 3, page 177, JTS Productions<br />
edition), the top and bottom of the cervical spine designate the points Yamen (GV 15) and Dazhui (GV 14).<br />
_ The brain is the “Sea of Marrows”. Its Shu point of the top is Baihui (GV 20) and that of the bottom is<br />
Fengfu (GV 16).<br />
3. In relation to “needling on the opposite side” (Mu Ci), Qi Bo explains it in this way (5):<br />
“When guest perverse energy infiltrates into the organism, it settles first in the pilocutaneous system.<br />
From there, it spreads or it takes the paths of the Sunluo (little Luo). From the Sunluo, it spreads or reaches the<br />
Luomai (secondary vessels). From the Luomai, it spreads or penetrates into the Jingmai (principal channels)<br />
linked to the 5 organs. From the Jingmai, it invades the stomach and intestines. Yin and Yang are therefore<br />
attacked and the 5 organs are injured.<br />
In short, the different phases of penetration of perverse energy into the organism concern, in the first<br />
place, the pilocutaneous system and, in the last place, the 5 organs. In this case, one must treat the Jing<br />
(principal channels). This is the method of “Great Needling” of Ju needling.<br />
But in the case where the guest energy arriving at the Sunluo is blocked at this level, without possibility<br />
of reaching the Jingmai, it becomes directed into the Dailuo (6) (Great Luo) provoking the singular diseases (7).<br />
Settled within the Dailuo of the left side, it flows out toward the right side, and settled at the right side,<br />
it flows out toward the left side. It spreads out therefore into all parts (Top/Bottom, Left/Right) into the<br />
energetic routes by which it diffuses into the 4 limbs.<br />
This guest energy is not fixed and cannot penetrate into the Shu points of the principal channels. This is<br />
why one must employ the method of “needling on the opposite side”.”<br />
Treatment consists of needling the Jing-well point, 1st Shu-antique point of the principal channel),<br />
corresponding to the opposite Dailuo.<br />
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328.
4. According to Zhang Jing Yue, the identification of “Summit” (Jiao) and “Root (Ben) is done at the level<br />
of the pulses.<br />
5. Cf. Suwen, Chapter 63 (“Discourse on Needling on the Opposite Side”), N.V.N. Edition.<br />
6. According to Wu Gong: “The Dailuo are the principal branches of the 12 channels”. In other words, for him, they<br />
designate the secondary vessels (tendinomuscular, distinct, curious, longitudinal Luo, transversal Luo,...). For Pienn Tsio,<br />
it concerned only the 15 Longitudinal Luo.<br />
7. According to Zhang Jing Yue: “The “singular” diseases cited in this paragraph are those of the Dailuo and not of<br />
the Jing.<br />
PARAGRAPH 2 329.<br />
“1. Knowledge of the role of the “5 Shu (antique) points” permits utilizing<br />
the technique of tonification and dispersion consisting of transmitting slow or<br />
rapid movements to the needle.<br />
2. The Jing Qi (energy of the channels) circulates in bending and<br />
straightening√ or entering and exiting in accord with very specific rules.<br />
3. Yin and Yang (of man) coordinate the 5 Movements. The<br />
5 organs and 6 bowels are endowed with functions responding to these<br />
5 Movements and to Yin and Yang.<br />
4. The 4 seasons and “8 Cardinal Points” or “Ba Feng” (4 cardinal points +<br />
Northeast, Not=rthwest, Southeast and Southwest), belonging to Yin and Yang (of<br />
Heaven), have influence on the human being each part of which possesses the<br />
same characteristics manifesting at Mintang (nose).<br />
Mingtang is therefore the site of manifestation of the pathologic states of the<br />
5 organs and 6 bowels and the site of appearance of the colors of the 5 organs<br />
involved. As a result, during the examination of the effected organs, study<br />
attentive to the colors associated at the top or bottom, to the left or right, of the<br />
face permit determination of disease associated with Cold or Heat and manifesting<br />
at the level of the channels. Therefore, after having evaluated the characteristics<br />
of the Cold and Heat and their slippery (Hua) or rough (Se) state, one can diagnose<br />
the degree of seriousness of the disease.<br />
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5. Due to the diaphragm separating the body into upper and lower parts, one<br />
can easily determine the location of the disease. First, one pinpoints the paths of<br />
the Jingmai before selecting the points, then one uses the method of deep needling<br />
with the needle left in place in order to aid the vital (essential) energy to rereach<br />
its circulatory path in the goal of countering the perverse energy.<br />
If heat is lodged in the upper part of the body, the method consists of<br />
transmitting propulsion movements to the needle allowing immobilization of the<br />
heat to attract it toward the bottom; likewise, if the perverse energy ascends from<br />
the bottom upward, the same method makes it descend. In all cases, one must<br />
attention to the previous localization of the pain (that one disperses at the level of<br />
local points).<br />
6. In diseases that do not respond to acupuncture, one must practice<br />
moxabustion. In the event of insufficiency of the energy at the top, one must push<br />
the energy toward the top (by the method of propulsion cited above) to tonify the<br />
top, and in the event of insufficiency of the energy of the bottom, one must leave<br />
the needle in place until the arrival of the energy (De Qi) to refill the bottom.<br />
330.<br />
In the event of concomitant insufficiency of Yin and Yang, one should only<br />
use moxabustion. In diseases of contrary afflux (Jue Ni), with appearance of signs<br />
of cold such as muscular weakness (atrophy) with ice cold limbs up to the knee, one<br />
should apply moxa to the points<br />
Xialian (St 39) and Sanli (St 36).<br />
In stagnation of perverse cold at the level of the passages of the Luo Yin or at<br />
the level of the organs (via the path of the Luo Yin), one must use the method of<br />
propulsion to chase out the perverse cold. In contrast, if the stagnation of cold<br />
occurs at the level of the Jingmai (principal channels), one should use<br />
moxabustion. Similarly, if the stagnation of the Luomai present in the form of hard<br />
trajectories, one should also prescribe moxabustion.<br />
7. In pains without fixed location, one should choose the point Zhaohai (Ki 6),<br />
site of departure of the Yinqiao, or the point Shenmai (Bl 62), site of departure of<br />
the Yangqiao. In men, use the Yangqiao, and in women, the Yinqiao. If one treats<br />
the Yinqiao in men and the Yangqiao in women, one obtains a contrary reaction.<br />
The good physician does not commit this error.<br />
Such are the key and sufficient components in the practice of acupuncture.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“a- The 5 organs each possess Jing, Ying, Shu, Jing and He points grouped under the name<br />
“Wu Shu” (5 Shu-antique points).<br />
The 6 bowels also possess Jing, Ying, Shu, Yuan, Jing and He points grouped nder the name “Lu Shu” (6<br />
Shu-antique points) among which the Shu and Yuan points open at the same time.<br />
b- “Techniques of tonification and dispersion...” refers to Chapter 3 (“Explanations of the Little<br />
Needles”) of this classic.<br />
c- “The Jing Qi (energy of the channels) circulates in bending and straightening...” refers to Chapter 71<br />
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(“Cold-Heat”) of this classic.<br />
d- “The 4 seasons and 8 cardinal points (Ba Feng = 8 winds or directions)...” implies that the Celestial<br />
Dao (natural world) also possesses Yin and Yang and 5 movements. Refer to Chapter 77 (“9 Palaces-8 Winds”) of<br />
this classic.<br />
e- “Mingtang (nose) is the site of manifestation of the pathophysiologic states of the<br />
5 organs...”. Refer to Chapter 49 (“The Five Colors”) of this classic. 331.<br />
f- “The diaphragm possesses top and bottom...”. The lung and heart are located in the upper zone; the<br />
spllen, in the “central” zone; and the liver and kidney, in the lower zone. This division permits the<br />
determination of the sites of disturbance of the energy of the 5 organs. One must delve deeply into the trajectory<br />
of the Jingmai before selecting the points to needle.”<br />
g- In the event of simutlaneous emptiness of Yin and Yang, acupuncture is strictly forbidden and<br />
moxabustion is strongly recommended.<br />
h- “Xialian (St 39) and Sanli (St 36)...”. Here, hese two points designate Sanli (St 36).”<br />
II - Znag Shi states:<br />
“To leave the needle in place and await the arrival of the Yang energy is to leave the needle on the spot<br />
until the arrival of heat at the point of the needle. This technique always is aimed at tonifying the Yang of the<br />
body to combat perverse cold.<br />
The He point (6th Shu-antique point) is suitable for treatment of the bowels. It is aimed at expelling the<br />
perverse cold and perverse heat etiology of the disease.”<br />
III - N.V.N.:<br />
Zhang Jing Yue furnishes us with the following iinformation:<br />
“Warm skin and cold skin, smooth skin and rough skin are diagnostic components allowing determination<br />
of cold or heat etiologies of the disease.<br />
One transmits movements of propulsion to the needle to tonify the upper (superficial) zone, and one<br />
leaves the needle in place to increase the energetic potential of the lower (deep) zone.<br />
Generally, stagnation of perverse cold into the interdermal-dermal and inter-arterial spaces does not<br />
cause fixed location. As a result, one should apply moxas to the Yangqiao in men and to the Yinqiao in women.”<br />
(8)<br />
PARAGRAPH 3<br />
“During the practice of acupuncture, one must scrupulously respect the<br />
rules.<br />
Above, one must know how to observe the Celestial Lights (sun, moon,<br />
stars...), and down below, to determine the evolutive principles of the Ba Sheng (8<br />
energetic divisions of the year or, more exactly,<br />
8 astronomic rhythms) in order to avoid the disordered perverse energy of the 4<br />
seasons. One must also know clearly the foundation of the<br />
Wu Lun (5 social ties) (9) of the 100 families and also discern well the<br />
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True Winds and Perverse Winds in order to better understand other pernicious<br />
energies.<br />
Therefore, in failing to recognize diseases duet to wind or disordered energy<br />
of the 8 Sheng of the year, the physician worsens the disease. As a result, it is<br />
necessary to delve deeply into the favorable and contrary phenomena of the 4<br />
seasons before addressing the problem with the practice of acupuncture.<br />
8. Consult Chapter 17 (“Measurement of the Vessels”) (Lingshu, Vol. I, p. 429, JTS Productions Ed.).<br />
9. According to Confusian moral/ethics√, the 5 social ties are:<br />
_ between king and subject<br />
_ between father and son<br />
_ between brother and sister<br />
_ between husband and wife<br />
_ between friends.<br />
It is also necessary to carefully explore the experiences of our ancient<br />
masters in order to adapt them to current circumstances. Therefore, to master in<br />
depth what occurs in the interior of our bodies, such as the circulation of Ying<br />
(nutritive energy) and Wei (defensive energy), Xue (blood) and Qi (energy) is the<br />
primary condition to transmit the traditions to posterity.<br />
Modifications and transformations are very important and subtle problems<br />
that poor physicians ignore and good physicians llok after like precious objects.<br />
These do not present themselves in material or visible form; they manifest like<br />
Shen Qi (mental energy), at once present and absent.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1 - The “rules of practice” of acupuncture ar also described in Chapter 26 of the Suwen (“Incidence of the<br />
8 Principal Rhythms on Human Energy”) where we read:<br />
Huangdi:<br />
“What are the principles governing the practice of acupuncture?”<br />
Qi Bo:<br />
“One must know the laws of Heaven and Earth and procede conforming to the<br />
principles that govern astronomic phenomena. In effect, the sun, moon, stars, 4 seasons and 8<br />
principle astronomic rhythms (Ba Sheng) exercise an influence over human energy that should be<br />
evaluated before putting acupuncture to work.<br />
When the weather is beautiful and mild, blood is more fluid, defensive (Wei) energy<br />
rises to the surface, blood flows out freely and the energy circulates easily.<br />
When it is cold and gloomy, blood has a tendency to stagnate and the energy to sink down.<br />
At the new moon, blood and energy begin to become pruified, the defensive energy, to flow<br />
out.<br />
At the full moon, blood and energy are in abundance, the muscle become firm.<br />
When the moon is waning, the muscle become lax, the secondary channels and vessels<br />
empty, defensive energy becomes dispersed, the container no longer adapts to the<br />
contents√; this is why the balancing of blood and energy must be based on the study of<br />
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333.
Celestial phenomena.<br />
In principle,<br />
_ one should not needle when it is very cold,<br />
_ one should needle when it is warm,<br />
_ it is recommended:<br />
• not to disperse at the new moon<br />
• not to tonify at the full moon<br />
• not to needle during the waning moon.<br />
These fundamental rules assure energetic reequilibration at the optimal time.<br />
They follow the knowledge:<br />
_ of the order of nature,<br />
_ the extreme states of emptiness and fullness between which natural phenomena and the<br />
progress of stars oscillate,<br />
in a word, of the knowledge of astronomic phenomena.<br />
In this manner, at the new moon, dispersion could weaken the internal organs. During<br />
the full moon, tonification risks bringing about an increase in blood and energetic mass and a stasis of<br />
blood in the secondary vessels; all of these phenomena results in what one calls a “superimposition of<br />
fullnesses”.<br />
During the waning of the moon, needling provokes disturbances of the vital energy<br />
also called disturbances of the channels. These disturbances could be due to the fusion of<br />
Yin and Yang energies, to the mixture of essential and perverse energies or to the<br />
deficiency of Yang energy at the exterior and the perturbation of Yin energy in the interior. Their<br />
essential characteristic is the tendency to become worse.”<br />
2 - The Ba Sheng (8 principal astronomic rhythms = 8 energetic divisions of the year) are:<br />
_ the 2 equinoxes:<br />
• spring equinox<br />
• autumn equinox 334.<br />
_ the 2 solstices:<br />
• summer solstice<br />
• winter solstice<br />
_ the 4 beginnings:<br />
• beginning of spring<br />
• beginning of summer<br />
• beginning of autumn<br />
• beginning of winter.<br />
3 - “Carefully explore the experiences of our ancient masters...” In the same Chapter 26 of<br />
Suwen (“Incidence of the 8 Principal Rhythms on Human Energy”), we read:<br />
Huangdi:<br />
“Now that I know the influence of Celestial phenomena on human energy, I would like to<br />
know how to imitate the Ancients?<br />
Qi Bo:<br />
“In order to follow the examples of the Ancients, it is necessary first to know the classic<br />
book of acupuncture and then to put into practice the aqcuired notions.<br />
The necessity to adopt treatment as a function of the timestemps, phases of the moon<br />
and climatic fluctuations is one of the essential conditions to assure therapeutic effectiveness. The<br />
power of the “confused and humbleoscure” observer” is the indispensible factor in<br />
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establishing an early diagnosis.<br />
In this manner, the physician must be able to grasp the subclinical disturbances of the<br />
organism by sole observation of the state of the defensive energy. The collation of physical<br />
signs gathered via observation and the determination of their correlation with cosmic<br />
phenomena, the times, lunar month and climate, allow establishing the proper treatment.<br />
As a general rule, the physician must diagnose the illness in its latent phase, at the<br />
time when it is still devoid of any clinical expression. This is why one says that one can observe<br />
the genuinereel through confused and complex appearances; it is this acute sense of observation<br />
matched with long experience that can direct the acquisition of new truths worthy of being<br />
transmitted to posterity. These two qualities moreover permit the establishment of a heirarchy among<br />
physicians.<br />
At the true starting phase, by reason of the absence of any clinical manifestation,<br />
the illness appears as something invisible, insipid, dissolved within darkness. Only a spirit<br />
endowed with the “vision of the invisible” can penetrate these phenomena.”<br />
PARAGRAPH 4 335.<br />
1- When perverse energy attcks man in a state of weakness or emptiness, it<br />
causes chills.<br />
When the True Perverse (“Cheng Xia”) attacks man in a state of sweating<br />
during physical effort, the illness is slight; it manifests at the face by a change in<br />
color. In this case, the individual has the feeling:<br />
_ of being ill, then he is not<br />
_ of being cured while he is always ill<br />
_ of having an unhealthy look while he carries no illness.<br />
Therefore, it is not easy to define the pathologic state of the patient. The good<br />
physician against this perverse energy in treating as soon as it manifests, while<br />
the poor physician only intervenes once the illness is in full evolution, worsening<br />
it.<br />
2- This is why the physician, skillfully using the needles, knows perfectly:<br />
_ the localization of the energy in order to monitor its doors of entry and exit<br />
_ the method of regulating the blood and energy<br />
_ the times of tonification and dispersion<br />
_ the meaning of slow and rapid needling<br />
_ and the principles of the choice of points.<br />
In dispersion, he maneuvers the needle with his dexterity, transmitting to<br />
the needle rapid, rotating movement as a function of the state of the llness, to<br />
evacuate the perverse energy and recuperate the essential (vital) energy.<br />
The implantation of the needle must be rapid and removal slow. This<br />
maneuver imposes the perverse energy to follow the movements of the needle to be<br />
eliminated. If one uses the method of “Meeting/Pursuit”<br />
to disperse, one must stir remuer the needle in order to enlarge the point of impact<br />
in order to facilitate the expulsion of the perverse energy.<br />
In tonification, one massages the skin lightly with the left hand at the level<br />
of the point chosen, and with the right hand applies pressure on the point of<br />
impact and slowly inserts the needle. This maneuver is executed with calm and<br />
ease; then, with flexibility, one leaves the needle in place until the regulation of<br />
the energy before removing it rapidly. Immediately upon removal of the needle,<br />
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one obsturcts the point of impact. This maneuver avoids the elimination of the vital<br />
energy. 336.<br />
The essential fact in use of needles is not to neglect the problem of the Shen<br />
Qi (mental energy).”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1- Regarding the “true perverse energy”, the following explanation is found in the Suwen<br />
(Chapter 26 (“Incidence of the 8 Rhythms on Human Energy”)):<br />
“One distinguishes two disruptive forces:<br />
_ Xu Xia or “disruptive force acting on the organism in a state of emptiness” which is represented by the<br />
perverse energy of the 4 seasons and 8 principal astronomic rhythms<br />
_ Cheng Xia or “disruptive force acting on the organism in apparent good health”. It attacks the body as it<br />
perspires, when it is exposed to wind after intense physical effort, while the sweal gland orifices are still wide<br />
open. The lesions provoked by this latter disruptive force are usually transient and benign; therefore they often<br />
occur to physicians who do not know their nature and do not have the ability to link them to their true cause.<br />
2- Regarding “physicians”, also in Chapter 26 of the Suwen, Qi Bo gives us his opinion:<br />
“The superior physician (Shang Gong) treats the disease before its apparent start, at the time when the<br />
energy of the “Three Regions and Nine Places√” is still maintained in a state of equilibrium and has yet to<br />
present signs of deficiency.<br />
The inferior physician (Xia Gong) treats the disease when already present because he does not know how<br />
to recognize the interrelationships between the “Three Regions and Nine Places√” and, therefore, allows it to<br />
evolve. In order to determine the cause of the disease and specify it or the channels affected, it is necessary to<br />
base the examination of the pulses and exploration of the “Three regions and Nine Places√”. This is why on says<br />
that to penetrate the intimate mechanism of the “Three Regions and Nine Places” is to permanently guard the<br />
door in total security√. As a result, the great physician can immediately discern,√ enigmatic and imperceptible<br />
signs for others, any aggression coming from the exterior in order to curb it and prevent it.<br />
Recall that the “Three Regions and Nine Places/?Centers/Environmentslieux” are divided between<br />
“Heaven-Earth-Man” (see the following table).<br />
3- The precise definition of the terms “tonification” and “dispersion” is given in the Suwen (Chapter 26):<br />
Huangdi:<br />
“ I have heard something about tonification and dispersion and have not clearly grasped their meaning.”<br />
Qi Bo:<br />
“For dispersion, one must know how to master the method Feng (square) which gives us the time and<br />
manner to do it.<br />
One should disperse when:<br />
_ the energy is in full effervescence<br />
_ the moon is full<br />
_ the sun begins to heat up the Earth<br />
_ the organism is in a state of stable equilibrium.<br />
And one should:<br />
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_ stick the needle in during inspiration<br />
_ turn it during the next inspiration<br />
_ and remove it slowly during expiration.<br />
The application of the Feng technique allows optimal dispersion, that is to say, allows all perverse energy<br />
to be expelled and regulates the energetic circulation.<br />
For tonification, one must know how to master the technique Yuan (round): theoretically, it consists of<br />
mobilizing the energy and channeling it toward the ill region. Practically, one must stick right in the center of<br />
the Ying points and remove the needle during inspiration.<br />
The terms Yuan (round) and Feng (square) do not involve the shape of the needles; it evokes the necessity<br />
of applying the treatment as a function of the constitution (obese or thin) of the individual, the state of<br />
emptiness and fullness of the energy and blood because energy and blood are precious things one must look<br />
after”.<br />
Regions<br />
Upper<br />
(Heaven)<br />
Middle<br />
(Earth)<br />
Lower<br />
(Man)<br />
Centers lieux<br />
Upper (Heaven)<br />
Middle (Earth)<br />
Lower (Man)<br />
Upper (Heaven)<br />
Middle (Earth)<br />
Lower (Man)<br />
Upper (Heaven)<br />
Middle (Earth)<br />
Lower (Man)<br />
Relationships<br />
temporal part of Foot Shaoyang (GB)<br />
facial (cheek) portion of Foot Yangming (St)<br />
auricular portion of Hand Shaoyang (SJ 21)<br />
Hand Taiyin (Lu) at the point Taiyuan (Lu 9)<br />
Hand Yangming (LI) at the point Hegu (LI 4)<br />
Hand Shaoyin (He) at the point Shenmen (He 7)<br />
Foot Jueyin (Li) at the point Taichong (Li 3) in women<br />
and Jimai (Li 12) in men<br />
Foot Shaoyin (Ki) at the point Taixi (Ki 3)<br />
Foot Taiyin (Sp) at the point Jimen (Sp 11) or<br />
Foot Yangming (St) at the point Chongyang (St 42)<br />
Then from Chapter 27 of the Suwen (“Separation and Reunion of Pure Energy and Perverse Energy”), Qi Bo adds:<br />
“a- great physicians, before adopting treatment, must necessarily observe the<br />
evolutions of the natural world:<br />
_ in Heaven, there are sidereal degrees<br />
_ in Earth, there are courses of water<br />
_ in Man, there are Jingmai. 338.<br />
These components have a mutual effect that can be compared and analyzed.<br />
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337.
_ When the energy of Heaven and that of Earth are moderate, the courses of water are<br />
slow and peaceful.<br />
_ When the energy of Heaven is cold and that of Earth iced over, water freezes and<br />
transforms into ice.<br />
_ When the energy of Heaven is red-hot and that of Earth hot, the courses of water reach<br />
the boiling point.<br />
It is the same for the penetration of perverse energy.<br />
_ If it involves Cold, blood freezes.<br />
_ If it involves Heat, blood and energy heat up.<br />
_ If it involves Wind profiting from the insufficiency of the body, the Jingmai become<br />
stirred and rebound√ like a course of water under the effect of a thunderstorm.<br />
At Cun Kou (wrist pulse), the pulsations are strong or weak:<br />
_ weak when the perverse energy flows afflue,<br />
_ strong when the perverse energy is calm and passes without settling.<br />
If at Cun Kou the disease cannot be localized either at Yin or Yang, one should very<br />
carefully examine the “3 Regions 9 Places√”. As soon as it is localized, one must rapidly treat to curb<br />
its evolution.<br />
Treatment consists of:<br />
_ pushing the needle in well during inspiration to prevent the ascent of the energy<br />
_ leave it in place a moment to prevent the perverse energy from spreading<br />
_ turn it during inspiration with the goal of obtaining De Qi (arrival of the energy)<br />
_ wait to gradually remove it and completely lift it out at the end of expiration.<br />
Acting in this way, the perverse energy will be totally dispersed toward the<br />
exterior, that is to say, what one calls “dispersion”.<br />
b- And in order to tonify insufficiencies, initially:<br />
_ palpate and massage the point to obtain cutaneous dilation<br />
_ apply pressure on the point and press to spread the energy<br />
_ make a flicking motion there to concentrate the attention of the patient on the<br />
point<br />
then<br />
_ press well on the point and needle it<br />
_ leave the needle in place a moment<br />
_ at the arrival of the energy, remove it with the right hand and close the opening<br />
off with the left hand to prevent it from escaping.<br />
The essential technique of needling can be summarized in this manner: 339.<br />
_ push the needle in well at the end of expiration,<br />
_ leave the needle in place a moment to obtain De Qi,<br />
_ calmly wait for the arrival of the energy like one waits for an honored guest<br />
without becoming preoccupied with the time that passes,<br />
_ as soon as the needle is removed, press on and masage the opening in such a way<br />
as to conserve the mental energy.<br />
Acting in this manner, the great energy is conserved within the channel; it will<br />
then circulate with the Ying (nutritive) energy and Wei (defensive) energy, that is to say, what<br />
one calls “tonification”.”<br />
4- Regarding the Shen (mental) “which one must not neglect”, Qi Bo gives us the following explanations (Chapter<br />
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26 of the Suwen):<br />
Huangdi:<br />
“Marvelous account! No one but you can grasp the relationships between Man and Yin-Yang, Emptiness<br />
and Fullness and the complexity of biologic phenomena. But you often speak of Xing (form) and Shen (mental).<br />
What do you mean by that?”<br />
Qi Bo:<br />
“Form is the power to grasp morphologic, structural, invisible modifications based on questioning and<br />
examination of the pulses.<br />
The combination of these two methods of diagnosis permit visualization of the morbid process because it<br />
is impossible to establish a diagnosis of certitude when one of the essential signs cannot be detected and<br />
integrated into a whole.<br />
The Mental is the power to grasp directly, immediately by simple inspection without having to resort to<br />
questioning. In the final analysis, it is the capacity to instantly interpret phenomena by a movement of<br />
extremely rapid thought and penetrate the interior of an object to grasp what is unique, and consequently,<br />
inexpressible, about it√. It is like light which flashes out of the darkness, the wind that chases away the clouds.<br />
This sudden illumination permits seeing at once what escapes others. This is why one calls it “Mental”. Direct<br />
vision of the intimate mechanisms of the “3 Regions and Nine Places√” by the Mental radiatesdispenser the<br />
application of the principles of the “9 Needles”.<br />
For us, the Shen described in this Chpater 72 of the Lingshu does not designate the power to directly<br />
grasp facts by simple inspection, but by the Jing (anatomic, sensorial, psychologic,...) of the 5 organs.<br />
PARAGRAPH 5 340.<br />
Leigong questions Huangdi:<br />
“The Zhen Lun (Discussion on Needles) that His Majesty comes to evoke states:<br />
“We only teach acupuncture to those predisposed to this art”.<br />
How do you define this ability?”<br />
Huangdi:<br />
“One must impart to each a specialty in teaching him according to his<br />
capacity so that he can assume his work with competence”.<br />
Leigong:<br />
“Your subject wishes to hear the teaching of the abilities of practice.”<br />
Huangdi:<br />
“We will teach:<br />
_ the way of observing colors to those who have clear-sighted vision<br />
_ the way of hearing sounds (of the voice) to those who have keen hearing<br />
_ the way of expressing thought to those who have noble and academic<br />
language and well-articulated speech<br />
_ the way of manipulating needles and moxa to those who have easy and<br />
measured tone of voice, easy gait, skillful actions and a heart full of judgment so<br />
that they can aerate the blood and energy, regulate the contrary and favorable,<br />
observe the phenomena of transformation of Yin and Yang, and, finally, deepen<br />
the therapeutic methods<br />
_ the way of massage to direct the energy to those who have supple and fluid<br />
hands, excellent muscular force and peaceful heart<br />
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_ the way of using magic words (invocation: Zhu Wu) to treat illnesses to<br />
those who have a regular jealous nature√ to hold impertinent and hard words<br />
_ and the way of palpating and kneading/shaping√ masses (energetic and<br />
blood: stasis) and chronic Bi (paresthetic) illnesses to those who have clumsy<br />
hands and who commit blunders in repetitive fashion.<br />
Each has, therefore, a specialty responding to his abilities. Thanks to this,<br />
therapeutic methods are awarded success and the reappointment of practitioners<br />
transcends boundaries√.<br />
In conclusion, acupuncture is an art that can only be transmitted to those<br />
who are likely to follow it; one can easily verify this by the following method:<br />
341.<br />
_ Take a tortoise and place it in washtub.<br />
_ Ask the subject concerned to press strongly on the carapace of the animal.<br />
If the subject has a malign hand, the animal dies in 50 days; the medical profession<br />
(10) is therefore not recommended. In contrast, if the hand is beneficent, the<br />
animal remains alive; the medical profession is recommended.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
Each individual has an ability or gift which is proper to him and is necessary to make use of in order to<br />
draw out the best in him. In this paragraph, Huangdi gives criteria n the personality of the practitioner in the<br />
choice of his specialty or orientation.<br />
1- “Magic words (invocations or “Zhu Wu”)”: information on this technique, similar to a type of ancient<br />
psychotherapy, has been given in Chapter 58 of this classic (“Pirate-Wind”).<br />
2- “... art only able to be transmitted to those who are apt to follow it”. Chapter 69 of the Suwen (“Great<br />
Discourse on the Energetic Exchanges and Their Alterations”) has also spoken about the problem of the<br />
perpetuation of knowledge by teaching reserved for worthy people:<br />
Huangdi:<br />
“I have heard something about:<br />
_ without teachings by the learned, cultural transmission is lost. This is the end<br />
of the Dao,<br />
_ if one transmits them to unworthy people, one considers educational training to<br />
be slight and one becomes engaged in irresponsibilty.<br />
My knowledge being imperfect, I cannot assume this cultural transmission to<br />
future generations. But my people are affected by numerous fatal illnesses; I therefore<br />
implore you, dear master, in the name of the nation, to explain this to me. As for the<br />
transmission to future generations, I will charge myself to execute<br />
it according to your teachings. What do you think?”<br />
10. The “medical profession” of Huandgi’s era included physicians, physician’s aids (nurses), masseurs and<br />
invocators (ancient psychologists).<br />
Qi Bo:<br />
“I am going to try to explain it to you precisely. In effect, according to Shang Jing:<br />
“The Dao of medical research consists of the knowledge of the Top (astronomy),<br />
Bottom (geography) and Middle (human affairs). This is the sole means of<br />
preserving it for a long time. Such is the reason for the Dao of Medicine.”<br />
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Huangdi:<br />
“What is its meaning?” 342.<br />
Qi Bo:<br />
“The Dao of Medicine consists of determining and comprehending the localization<br />
of the 3 energies, that of Heaven, Earth and Man.<br />
The detremination of the localization of the energy of Heaven (Tian Qi) involves<br />
astronomy. The determination of the localization of the energy of Earth (Di Qi)<br />
involves geography. The comprehension of the modification-transformation of the<br />
energy of Man (Ren Qi) involves human affairs. The energy in an excessive state<br />
is that which comes before seasonal climatic energy, and the energy in an<br />
insufficient state is that which comes after climatic energy. This is why it is<br />
said: “The circumductions of Heaven and Earth, to which respond energetic<br />
activitities, are rational and normal, modified or altered...”.”<br />
3- The method of “the hand pressing on the back of the tortoise” was derived from the obvious inherent<br />
superstitious beliefs of the era of high antiquity. It was therefore supposed to acknowledge good physicians and<br />
nurses. Zhang Jing Yue (163-1640 A.D.) states regarding this:<br />
“The tortoise activates the circulation of the Renmai (CV). It respires via its ears and, therefore, can<br />
redirect deeply concealed energy toward the surface. Therefore, the tortoise is considered a very sacred animal;<br />
its longevity is known.<br />
In Antiquity, our ancient masters utilized it to detect the cruel and harmful hands of the human being.”<br />
This reptile enters into the greatest Oriental myths because it is the animal representation of the<br />
universe.<br />
Its carapace, square at the bottom, round at the top (like Earth and Heaven), was considered the image of<br />
the world and the divine read predictions from it.<br />
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343.
CHAPTER LXXIV<br />
Dissertation on Diseases and the<br />
Examination of the Skin of the Forearm<br />
(Lun Xi Zhan Chi)<br />
Chapter 74 of the Lingshu speaks on the examination of “Chi Fu” (skin of the forearm) in<br />
the determination of the energetic state of the 5 organs and the evolutive process of diseases.<br />
It consists of 5 paragraphs:<br />
1- States of the skin of Chi Fu and diagnosis of diseases: edema, muscular atrophy,<br />
algoparesthesia, anasarca... .<br />
2- States of the skin of the elbow, dorsal face and palm of the hand and the determination of<br />
diseases localizing in the supra- and infra-lumbar, thoracic, scapulo-dorsal... regions.<br />
3- States of the skin of Chi Fu and the prognosis of recent hemorrhage and certain death.<br />
Examination of the eyes and the determination of the diseases of the 5 organs and ocular<br />
diseases. Signs of icterus.<br />
4- The pulse in pregnancy. Evaluation of the seriousness of fetal diseases.<br />
5- The transformation of Yin and Yang, cold and heat.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“I think that the examination of the colors and pulses is not necessary<br />
because observation of the state of the Chi Fu region (skin of the forearm, that is to<br />
say, the skin between the “Chi” pulse and the elbow) is sufficient to determine the<br />
type of disease. This method consists of oberving the exterior to define to the<br />
interior. How do you succeed in this?”<br />
344.<br />
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Qi Bo:<br />
“Initially, one should clearly assess the slow or rapid, large or small,<br />
slipperty or rough nature of the “Chi” (foot) pulse, then evaluate the state of<br />
firmness or suppleness of the flesh system of the region of Chi Fu in order to<br />
diagnose the type of disease.<br />
In this manner, for example, during the examination,<br />
1 - If the individual presents signs such as:<br />
_ subocular swelling as during sleep<br />
_ agitated carotid pulse<br />
_ frequent cough<br />
_ and impression left after finger pressure (1)<br />
these are signs revealing the disease of Feng Shui (edema of<br />
”Wind-Water” etiology).<br />
2 - If the skin of Chi Fu is slippery, smooth and velvety, this is Feng disease<br />
(Wind).<br />
3 - If the skin and muscles of Chi Fu are flaccid and diminished in volume,<br />
this is Ji Jie (atrophy).<br />
4 - If the individual is sleepy both day and night with extreme weight loss,<br />
the disease belongs to the incurable group of Han Re (Cold-Heat).<br />
5 - If the skin of Chi Fu is slippery like grease, this is the Feng (Wind)<br />
disease.<br />
6 - If the skin of Chi Fu is rough, this is the Feng Bi disease (algoparesthesia<br />
caused by Wind).<br />
7 - If the skin of Chi Fu is warty like the dry scales of a fish, this is the<br />
overflowing of “Humidity-Water” up to the feet and hands (anasarca).<br />
8 - If the skin of Chi Fu is burning hot with the pulse in great fullness, this<br />
is the Wen disease (“Moderate Heat”).<br />
1. Literally, one says “making the sign of “pitting””.<br />
9 - If the pulse is slippery and full, this is the sign indicating the<br />
imminent/recent√proche exteriorization of the energy (heat), indicator favorable<br />
of cure.<br />
10 - If the skin of Chi Fu is cold with small pulse, this is the sign of diarrhea<br />
or excessive emptiness of the energy (asthenia).<br />
345.<br />
11 - If the skin of Chi Fu is burning hot as against a flame, first hot then<br />
cold, this is the disease of “Cold-Heat” (Han Re).<br />
12 - If the skin of Chi Fu is first cold and the cold stays some time not<br />
becoming avant que ne vienne heat, this also the disease of Cold-Heat.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1- The foot Taiyang (Bl) starts at the internal canthus of the eye, ascends the forehead, descends to the<br />
cervical region... . The Taiyang governs Cold-Water and its energy circulates within the external region of the<br />
body.<br />
Water of Taiyang follows the energy and flows out into the pilocutaneous region which causes subocular<br />
swelling always accompanied by agitation of the carotid pulse and edema of the skin.<br />
In this case, cough is frequent because Water stagnates at the level of the skin and the skin is linked to<br />
the lung.<br />
2- The disease of Feng Shui (edema of Wind-Water etiology) is due to the infiltration of Wind energy into<br />
the pilocutaneous layer. When Wind circulates, Water follows it and provokes edema (of Wind-Water origin, Feng<br />
Shui).<br />
3- Smooth and slippery skin comes from the disturbance of organic liquid caused by Wind (Feng).”<br />
II - N.V.N.:<br />
1. Regarding Feng Shui (edema of Wind-Water origin), Chapter 4 of this classic (“Pathologic forms of<br />
Attack of the Organs and Bowels”) is important to recall.<br />
Huangdi:<br />
“What is the cause of the disease of Feng Shui (Wind-Water)?”<br />
Qi Bo:<br />
“Perverse energy floods where there is emptiness of the energy.<br />
The kidney organ is Yin, perverse wind is Yang. Yin being in empitness, Yang<br />
benefits from this emptiness to trigger hypopnea with fever, sweating and red urine. These<br />
symptoms signal an attack of the lower abdomen by heat.<br />
The dorsal decubitus position os impossible due to the dysharmony of<br />
the energy of the stomach.<br />
Worsening of the cough by the dorsal decubitus position is due to an<br />
afflux of “Water” energy (Shui Qi).<br />
In a general way, the disease of “Shui Qi” always starts with edema of the eyes.”<br />
Huangdi:<br />
“Why?” 346.<br />
Qi Bo:<br />
“Water is Yin; the area under the eyes is also Yin; the abdomen is the<br />
site of Zhiyin (arrival of Yin). Therefore, Water within the abdomen always causes<br />
subocular swelling.<br />
The flooding (afflux) of the energy of the heart toward the top is perceived<br />
by the bitterness of the mouth and dryness of the tongue.<br />
The dorsal decubitus position is impossible because it worsens the cough<br />
with expectoration of clear liquid.<br />
In summary,<br />
_ the disease of “Shui Qi” (Water energy) prevents the individual from<br />
stretching out because, in this position, cough is aggravated by the reflux of<br />
“Water” energy.<br />
_ boborygmi is caused by disturbance of the energy of the stomach. It can<br />
affect the spleen to stimulate sadness and anorexia.<br />
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_ the sensation of heaviness of the body with difficulty walking follows a<br />
disturbance of the circulation from the channel of the stomach to the lower limbs.<br />
_ in women, amenorrhea is due to an obstruction of the uterine vessels<br />
(Bao Mai). These vessels belong to the heart and connect to the uterus. When the<br />
“Water” energy (Shui Qi) refluxes toward the top, it compresses the lungs and<br />
prevents the energy of the heart from descending, hence amenorrhea.”<br />
2. Zhang Jing Yue (1563-1640 A.D.) conveys the following elements:<br />
“a) The lower eyelid also bears the name “place of dwelling of the silk worm” (Zua Xin).<br />
b) The imprint left after finger pressure is the sign indicating Feng Shui (edema of “Water-Wind”<br />
etiology).<br />
c) Smooth and slippery skin is the sign revealing disturbance of the organic liquid indicating the<br />
presence of Wind (Feng) coming from the exterior.<br />
d) Thinning of the region of Chi Fu due to the consecutive emptiness of Yin and Yang bears the name “Jia<br />
Ji” (atrophy) and originates from the disease of the incurable group of Cold-Heat (Han Re).<br />
e) Slippery skin as if it were greasy originates from the infiltration of Wind (Feng).<br />
f) Rough skin at Chi Fu signals insufficiency of blood. Non-diffused blood is the origin of<br />
“Feng Bi” (algoparesthesia of “Wind” etiology). 347.<br />
g) Verrucous (warty) skin, evoking the image of dries fish scales, originates from the weakness of Earth-<br />
Spleen, from the withering/thinning of the “flesh” system and from the rising up of Water. Chapter 4 of this<br />
classic (“Pathologic Forms of Attack of the Organs and Bowels”) also mentions this.<br />
h) The skin of Chi Fu being burning hot, that of the body is surely very hot. It is a question of excess of<br />
perverse Yang. The disease then carries the name “Wen Bing” (disease of “moderate heat”).<br />
If the pulse has a “slippery” quality, this denotes the recuperation of the essential energy, indicator of<br />
the amelioration of the disease.<br />
i) Cold skin of Chi Fu with small pulse is the sign revealing deficiency of Yang energy, causal factor of<br />
diarrhea or the insufficiency of the energy (asthenia). The skin of Chi Fu first very hot (fever) then very cold<br />
(chills) is the sign of alternation of the disease of “Han Re” (Cold-Heat; intermittent fever).”<br />
Figure 1:<br />
Forearm (Chi Fu)<br />
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PARAGRAPH 2<br />
“1- Heat localized only in the skin of the elbow indicates the attack of heat of<br />
the supra-lumbar region.<br />
2- Heat localized only at the skin of the back of the hand is the indicator of<br />
attack of heat of the infra-lumbar region.<br />
3- Heat localized only at the skin of the external side of the elbow is the sign<br />
revealing attack of heat of the thoracic region.<br />
348.<br />
4- Heat localized only at the skin of the internal sdie of the elbow indicates<br />
attack of heat of the scapulo-dorsal region.<br />
5- Heat localized only at the skin of the middle of the forearm is the indicator<br />
of attack of heat of the dorso-abdominal region.<br />
6- Heat localized only 3 or 4 cun below the elbow is the sign revealing the<br />
presence of intestinal parasitosis.<br />
7- Heat localized only at the palm of the hand signals the presence of heat in<br />
the abdomen.<br />
8- Cold localized only at the palm of the hand indicates the presence of cold in<br />
the abdomen.<br />
9- The appearance of bluish-colored Luomai (venous vessels) at the level of<br />
thenar eminence is the indicator of the presence of cold in the stomach.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph speaks about the different cutaneous zones of the external/internal, upper/lower elbow<br />
responding to the different parts external/internal, upper.lower parts.<br />
In effect, the two elbows being lower down,<br />
_ the upper part represents the upper part of the body<br />
_ the lower part, the lower zone of the body<br />
_ the external surface is Yang; it responds to the exterior part of the body<br />
_ the internal surface is Yin; it responds to the internal part of the lumbar and abdominal area<br />
(intestines, stomach...).<br />
Because the blood and energy circulate within the vessels responding to the energy of Earth (Di Qi) in<br />
order to reach Heaven, these circulate outside the channels responding to the energy of Heaven (Dan Qi) in order<br />
to diffuse to Earth.<br />
This is the path of conformity between Heaven and Earth.”<br />
II - N.V.N.:<br />
This paragraph demonstrates the correspondences between the cutaneous regions beyond the elbow and<br />
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certain large parts of the body. Therefore, observation of this part of the upper limb, considered to reflect the<br />
other regions of the body, allow a topographic as well as etio-pathogenic diagnosis of the ailment from a distance.<br />
We again find the following information in the commentaries of Zhang Jing Yue:<br />
“The elbow is located behind the joint of the arm and forearm.<br />
The anterior part of the elbow is the site of passage of the three Yin channels of the hand.<br />
As a result, it responds to the anterior region of the thorax.<br />
The posterior part of the elbow is the forearm called “Shou” or “Bi”. It responds to<br />
the lumbo-abdominal region.<br />
The area located 3 cun below the elbow, that is to say, from the point Sanli (LI 10) to the<br />
wrist and that located 2 cun from the wrist, that is to say, from the point Neiguan<br />
(XB 6) to the elbow, belongs to the Yin part. When it is hot, it denotes the existence of<br />
parasites within the intestines.<br />
The palm of the hand is the site of reunion of the three Yin channels. As a result, it is<br />
the site of manifestation of signs of cold and heat coming from the exterior of the abdomen.<br />
The apearance of little bluish vessels at the level of the thenar eminence is the sign<br />
revealing the presence of cold within the abdomen. Chapter 10 of this classic (“Channels-Vessels”) also mentions<br />
this.”<br />
Figure 2:<br />
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349.
PARAGRAPH 3<br />
Little venules on the thenar eminence.<br />
“Burning hot skin of Chi Fu and a changing (Da) pulse of Renying (carotid<br />
pulse) are the signs revealing an imminent hemorrhage.<br />
Firm, hard skin of Chi Fu and a small and insufficient pulse of the Qi (energy)<br />
associated with a depressive syndrome (sadness. anxiety) are the signs heralding<br />
imminent death.<br />
At the eyes,<br />
1. The appearance of red color signals disease of Heart etiology.<br />
2. The appearance of white color signals disease of Lung origin.<br />
3. The appearance of green color signals disease of Liver origin.<br />
4. The appearance of yellow color signals disease of Spleen origin.<br />
5. The appearance of black color signals disease of Kidney origin.<br />
6. The appearance of yellow mixed with other ill-defined colors signals<br />
disease localized in the middle of the thorax.<br />
• Examination of the eyes and diagnosis of ocular diseases:<br />
_ A red venule oriented from the top downward signals disease of Taiyang (SI<br />
and Bl) origin.<br />
_ A red venule oriented from the bottom upward signals disease of the<br />
Yangming (LI and St) origin.<br />
_ A red venule oriented from outside to intside signals disease of Shaoyang (SJ<br />
and GB) origin.<br />
• Examination of the eyes and prognosis of ocular diseases:<br />
_ A red venule oriented from the top downward toward the pupil signals death<br />
in one year.<br />
_ A red half venule, death in one and a half years.<br />
_ Two red venules, death in two years.<br />
_ Two and half red venules, death in two and half years.<br />
_ Three red venules, death in three years.<br />
• Diagnosis of odontalgias:<br />
Applying pressure on the Yangming (LI and St),<br />
_ if the channels is in excess, it is affected by Heat<br />
_ if it is at the left, the left is affected by Heat<br />
_ if it is at the right, the right is affected by Heat<br />
_ if it is at the top, the top is affected by Heat<br />
_ if it is at the bottom, the bottom is affected by Heat. 351.<br />
• Diagnosis by blood vessels (blood Luo: capillaries):<br />
_ The abundance of blood of red color indicates excess of Heat (fever)<br />
_ The abundance of blood of greenish color indicates excess of pain<br />
_ The abundance of blood of blackish color indicates chronic Bi disease<br />
(algoparesthesia)<br />
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350.
_ The abundance of blood of red, black and green color indicates disease of<br />
Cold-Heat (Han Re, intermittent fever).<br />
Painful body, slight yellow color, yellow tartarous teeth, yellow nails... are<br />
signs of icterus (Huang Dan). The disease has the tendency to be dormant. Urine is<br />
yellow. The pulse is small and rough. The individual refuses to eat (anorexia).<br />
In some individuals, a large or small, superficial or deep Cun Kou (radial<br />
pulse) resembling Renying (carotid pulse) indicates a disease difficult to treat.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“1- The burning hot skin of Chi Fu and the changing (Da) pulse of Renying originate from the fullness of<br />
the 3 Yang, hence hemorrhage because the skin belongs to Yang and the blood vessels to Yin.<br />
The firm skin of Chi Fu and the excessively small occurs with the fullness of Yang and the exhaustion of<br />
Yin. This is why the prognosis is fatal.<br />
2- The colors of the eyes represent the state of blood and energy of the 5 organs.<br />
The blood and energy of the 5 organs circulates in the interior of the vessels and manifests at Cun Kou<br />
(radial pulse) and their modifications appear at the eyes because the Jing (quintessence) of the 5 organs gather<br />
at the eyes.<br />
The previous paragraph speaks on the examination of the subocular region in order to determine<br />
cutaneous edema while this one addresses the examination of the colors of the eyes in order to appreciate the<br />
state of the Yin energy of the 5 organs. These two methods of examination are therefore based on observation of<br />
the exterior in order to evaluate the interior.<br />
The term “middle of the thorax” designates the diaphragm. Therefore, to speak of diseases located in the<br />
middle of the thorax is to speak of the energy of the 5 organs exteriorizing from the diaphragm. The problem<br />
becomes complex due to the appearance of colors in the course of the pathologic process.<br />
3- The first part of this paragraph concerns the examination of the colors of the eyes in the<br />
determination of the Yin energy of the 5 organs while this part gives dissertation on diagnosis based on ocular<br />
vessels to appreciate the energy of the 3 Yang.<br />
The colors respond to yang and the vessels to Yin. Here, it is a question of the<br />
transformation/modification between Yin and Yang.<br />
4- Study is focused on the Xue Mai (blood and vessels) directed by the jueyin (XB) whose root is found at<br />
the Foot Shaoyin (Ki).<br />
Cold-Heat disease (Han Re) is due to the disturbance of Water energy and Fire energy, that is to say, of<br />
Yin and Yang.<br />
The energy of Xin Bao (XB) takes its source at the kidney and reaches underneath the heart.<br />
The pupil is formed by the osseous Jing of the kidney.<br />
The toxic energy of the Water Organ reaches the top and unites with the Fire Organ. During this time, the<br />
energy of the Fire Organ descends to the bottom and unites with Yin. This exchange is fatal.<br />
5- The upper teeth belong to the Hand Yangming (LI), and the lower teeth, to the Foot Yangming (St).<br />
6- “Painful body, yellow color, yellow tartarous teeth... the individual refuses to eat”: these are signs<br />
belongingt ot disease localizing at Earth-Center. The energy of Earth waters and saturates the 4 sides.<br />
“Painful body” indicates the manifestation of disease at the level of the flesh.<br />
“Slight yellow color” indicates the manifestation of disease at the level of the skin.<br />
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352.
“Yellow tartarous teeth” indicates the manifestation of disease at the level of the limbs.<br />
Icterus corresponds to the spleen.<br />
The small intestine also has the name “red intestine”, bowel belonging to the heart.<br />
The heart governs the Xue Mai (blood and vessels).<br />
“Urine of red yellow color with small and rough pulse” are signs of manifestation of disease at the level<br />
of the vessels.”<br />
II - N.V.N.:<br />
This paragraph involves diagnosis by inspection of the eyes, teeth and blood capillaries.<br />
a - The Taiyang (Bl) has a vessels responding to the upper eyelid. This is why the red venules are<br />
oriented from the top downward and the disease is associated with the Taiyang (2).<br />
The Yangming (St) possesses a vessel responding to the lower eyelid. This is why the red venules are<br />
oriented from the bottom upward and the disease is associated with the Yangming.<br />
The Shaoyang (GB) circulates at the side of the external canthus of the eye. This is why the red venules<br />
are oriented from the exterior toward the interior and the disease is associated eith the Shaoyang.<br />
2. Compare with Chapter 13 (“Tendinomuscular Channels”).<br />
b - Perverse energy infiltrates within the Yin part (of the body) and brings about the diseaswe of Cold-<br />
Heat (Han Re) whose prognosis is founded on the appearance of red venules directed towrd the pupil. Chapter 70<br />
of this classic (“Cold-Heat”) has mentioned it in relations to the prognosis of the scrofulas (Lua Li) (3).<br />
c - Icterus, according to Chinese medicine, is one of the pathognomonic signs of numerous diseases whose<br />
evolution enters into the sphere of the the Liver-Gallbladder and Spleen-Stomach systems.<br />
Based on the signs of Heat-Humidity or Cold-Humidity, one distinguishes two main types of icterus,<br />
“Yang Icterus” and “Yin Icterus”.<br />
Yang Icterus is due to a compression of perverse energy which becomes transformed into Heat-Humidity.<br />
It becomes concentrated and heats up the gallbladder hindering the circulation of bile which then does not follow<br />
the normal route and saturates the tissues to trigger Yang Icterus. Yin icterus is of dietary, physical or<br />
psychoaffective origin. The spleen and stomach become weakened. Central Yang (Zhong Yang) comes to a standstill<br />
with production of Heat-Humidity. It compresses the liver; bile extravasates and saturates the tissues to trigger<br />
Yin Icterus. In Yin Icetrus, the Spleen-Stomach system grows weaker; the pulse is small and rapid. This is why<br />
the individual becomes anorexic.<br />
d - Cun Kou (radial pulse) represents Yin, and Renying (carotid pulse), Yang, like spring and summer<br />
respond to Yin and Yang. to Biao (exterior) and Li (interior). If Cun Kou and Renying have the same quality, small<br />
or large, superficial or deep, the disease becomes surely oriented tpward Yin or Yang. They are the principal<br />
reasons for the difficulty of therapy.<br />
In this regard, recall the explanation of Leigong (Chapter 49: “The Five Colors”) above:<br />
Leigong:<br />
“How do you diagnose the worsening or improvement of the disease?”<br />
Huangdi:<br />
“Examination of the interior and exterior is essential.<br />
_ Mai Kou slippery (Hua), small (Wei), hurried (Jin) and deep (Chen) indicates worsening of the disease<br />
located in the interior, and Renying changing (Da), hurried (Jin) and superficial (Fu), the worsening of that<br />
located at the exterior. 354.<br />
_ Mai Kou superficial and slippery indicate progression of the disease, and Renying deep and slippery,<br />
its regression.<br />
_ Mai Kou slippery and deep indicates progressive worsening of the disease located in the interior, and<br />
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353.
Renying slippery, full and superficial, the progressive worsening of that at the exterior.<br />
_ Renying and Qi Kou both having the same qualities, superficial or deep, small or large, indicate a<br />
disease difficult to treat.<br />
In diseases of the organs, the deep and changing pulse indicates disease easy to treat. In contrast, the<br />
small pulse is unfavorable.<br />
In diseases of the bowels, the superficial and changing pulse also indicates disease easy to treat.<br />
Renying full and resistant indicates an ailment caused by Cold, and Qi Kou full and resistant, that caused<br />
by a digestive disorder.”<br />
3. Compare page 244-246 above.<br />
PARAGRAPH 4<br />
“In obstetrics,<br />
_ a pronounced bounding/striking√ Shaoyin pulse indicates pregnancy.<br />
In pediatrics,<br />
_ bristling of head hair is fatal,<br />
_ the appearance of a retro-auricular venule indicates pain,<br />
_ diarrhea containing blood filaments accumulating in the form of grains of<br />
with small pulse but warm hands and feet is easy to treat.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“a- Shaoyin designates Yin Kidney.<br />
In women, the noting of a strongly agitated Chi (foot) pulse indicates that she is pregant and that the<br />
fetus is of masculine sex. The Suwen, in Chapter 18 (“Energetic Aspects of the Pulse of Man in Good Health”),<br />
also mentions this.<br />
b- This paragraph speaks on the blod and energy of the human being whose source is innate (Pan Zian)<br />
(4). This blood and energy circulates in a spiral like a circle coming from the top downward and from the bottom<br />
upward. 355.<br />
From birth (of the human being), the body hair and head hair are surplus products of the blood<br />
originating from the Jing (quintessence) and Xue (blood). The head hair falls out because it responds to the<br />
quality of blood and energy carrying out rotatory movements from below upward and transforming into head hair;<br />
then the head hair returns toward the bottom. The bristling of head hair originates therefore from the rupture of<br />
phemonema of ascent and descent of the blood and energy. The prognosis is fatal.<br />
c- Diarrhea is distinguished also by liquid stools of yellow and red color.”<br />
II - N.V.N.:<br />
Zhang Jing Yue gives us the following information:<br />
“1- Masculine sex of the fetus is diagnosed at the Chi (Foot) pulse of the left side.<br />
2- “Bristling of the head hair” comes from the dryness of blood like a dried herb. Death is certain.<br />
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3- “Lancinating pains” cited in this paragraph are of Liver-Gallbladder origin because:<br />
_ the Foot Shaoyang (GB) passes behind the ear<br />
_ green color is associated with the Foot Jueyin (Li)<br />
_ blue color responds to pain<br />
_ the liver responds to the muscles and tendons.<br />
Therefore, pains are due to disturbances of the Liver- Gallbladder system.<br />
Tian Zhen Fang has noted: “The appearance of Xue Luo (blood capillaries) of bluish color behind the ear<br />
above the point Wangu (GB 12) is one of the signs of epilepsy. It is necessary to make it bleed”.<br />
4. Unfortunately, this is poorly transcribed by some French authors as “Anterior Heaven” (literal translation).<br />
4- Diarrhea with blood-streaked stools indicates the presence of fire in the blood. If the pulse is small<br />
and if the hands and feet are cold, it is a matter of contrasting phenomena and the disease is diifcult to treat. In<br />
contrast, diarrhea without blood-streaked stools is not associated with the “fire” syndrome. The pulse is small,<br />
but the hands and feet are warm. In this case, the spleen governing the 4 limbs are still in a good state. This is<br />
why the disease is easy to treat.”<br />
PARAGRAPH 5<br />
“The changing climate of the 4 Seasons is dominated by Cold and Heat.<br />
Maximal Yin becomes transformed into Yang, and Maximal Yang, into Yin. Yet Yin<br />
governs Cold, and Yang, Heat. As a result, when the Cold reaches its maximum, it<br />
becomes transformed into Heat, and when Heat reaches its maximum, it becomes<br />
transformed into Cold.<br />
This is why, it is said: “Cold creates Heat and Heat creates Cold.”<br />
Such is the process of transformation of Yin and Yang. 356.<br />
It is also said:<br />
”_ In winter, perverse cold infiltrates nto the organism and remains in a<br />
latent state until spring to then trigger disease of heat.<br />
_ In spring, perverse wind infiltrates iinto the organism and remains in a<br />
latent state until summer to then trigger diarrhea and dysentery.<br />
_ In summer, perverse heat infiltrates into the organism and remains in a<br />
latent state until autumn to then trigger the disease of Heat-Cold (intermittent<br />
disease).<br />
_ In autumn, humidity infiltrates into the organism and remains in a latent<br />
state until winter to then trigger cough.”<br />
Such are the manifestations of disease conforming to the<br />
“4 Seasons”.<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“This paragraph completes the previous one and speaks on the transformation of Yin and Yang, heat and<br />
cold.<br />
1- “In winter, is one is affected by cold, in spring one will have the disease of heat (5), because toxic<br />
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(perverse) cold remains in the epidermo-dermal layer and affects the organic Yang energy (organic heat which<br />
begins to become exteriorized in spring) becoming transformed into heat.<br />
5. On must understand it to mean “Wen” disease (mild heat of spring).<br />
“In summer, is one is affected by heat, in autumn one will have the disease of Heat-Cold<br />
(fever and chills; intermittent fever) because this toxic (perverse) heat remains in Mu Yuan (membranous layer)<br />
(6) and affects the organic Yang energy (organic cold which begins to become manifest in autumn) to trigger the<br />
disease Heat-Cold (of Yin type).<br />
In this manner, perverse cold and perverse heat follow the movements of “celestial transformation” to<br />
respectively bring about the disease of Wen Re (mild heat of spring) and the disease Heat-Cold. But the<br />
pathologic process also especially depends on the energetic state of the human being, that is to say, on the<br />
“terrain”.<br />
2- Yang Qi (Yang energy) belongs to Heaven. It governs the top.<br />
Yin Qi (Yin energy) belongs to Earth. It governs the bottom.<br />
Wind is the perverse Yang of Heaven. This is why, when one is affected by wind, the upper part of the<br />
body is always affected first.<br />
Humidity is the perverse Yang of Earth. This is why, when one is affected by humidity, the lower part of<br />
the body is always affected first.<br />
When Yang disease reaches the the uppermost part of the body, it returns to the bottom. This is why, if<br />
one is affected by wind in spring, in summer one will have diarrhea or dysentery.<br />
When Yin disease reaches the lowermost part of the body, it returns toward the top. This is why, if one is<br />
affected by humidity in autumn, in winter one will have cough.<br />
It is a question here of the Yin and Yang routes of Heaven and Earth. They also depend on the movements<br />
of ascent/descent-top/bottom of the 4 seasons.”<br />
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357.
6. Thin layer of tissue which envelopes an organ or lines a body cavity or natural duct or meatus: mucous<br />
membrane, serous membrane, fibrous membrane... aponeurosis, choroid, cornea, endocardium, sclera... false membrane...<br />
cell membrane, nuclear membrane... .<br />
CHAPTER LXXV<br />
Effects of Needling on the Source Energy<br />
and Perverse Energy<br />
(Ci Jie Zhen Xie)<br />
Chapter 75 of the Lingshu speaks on:<br />
1. The methods of “5 Delivrances Liberations/Releases” (Wu Jie):<br />
_ Chen Ai (shake off dust)<br />
_ Fa Meng (recover sight)<br />
_ Ju Chao (cut off nails)<br />
_ Che Yi (remove clothes)<br />
_ Ji Huo (free from troubles)embarras.<br />
no 358/359.<br />
2. The methods of needling the “5 Perverse” (5 perverse energies: Wu Xie):<br />
_ Yung Xie (pyogenic energy)<br />
_ Dai Xie (great perverse energy) also called Shi Xie (full perverse)<br />
_ Wei Xie (small perverse energy) also called Xu Xie (empty perverse)<br />
_ Re Xie (perverse heat)<br />
_ Han Xie (perverse cold).<br />
3. The evolutive process of Qi Xie (perverse energy) and the role of Zheng Qi<br />
(regular energy) and Chen Qi (source, original energy) in the etiopathologic process.<br />
4. The causes of triggering of ailments such as:<br />
_ pain<br />
_ abscess<br />
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_ hyperpyrexia<br />
_ chills<br />
_ pruritis 360.<br />
_ blockage (obstruction: Bi)<br />
_ paresthesia<br />
_ osteoneuralgia<br />
_ muscular spasms<br />
_ hemiplegia<br />
_ “fullness of bones” (Gu Shi: osteoarthritis)<br />
_ tendinomuscular tumors<br />
_ bony tumors<br />
_ tumnors of the flesh (dermis).<br />
These ailments are due to attack of the Jingmai and to the defeat of the Zheng Qi (regular or<br />
essential energy). In other words, the perverse energy retained within the organism is the cause<br />
of disease whose seriousness is a function of the virulence of perverse energy and weakness of<br />
Chen Qi (source energy).<br />
In summary, Chapter 75 of the Lingshu speaks on the problem of the Chen Qi (source<br />
energy) and Xie Qi (perverse energy) and addresses the presentation of the<br />
“5 Delivrances” (Wu Jie) and the needling of the “5 Perverse (Wu Xie).<br />
This chapter contains 10 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“Among the methods of needling, I have heard you speak of those of the “5<br />
Deliverances” (Wu Jie). What are they?”<br />
Qi Bo:<br />
“Actually, there exists methods called “5 Deliverances” (Wu Jie).<br />
_ The first is called Chen Ai (shake off dust).<br />
_ The second is called Fa Meng (recover sight).<br />
_ The third is called Ju Chao (cut off nails).<br />
_ The fourth is called Che Yi (remove clothes).<br />
_ The fifth is called Jie Huo (free from troubles).<br />
Huangdi:<br />
“I would like preciseness.”<br />
361.<br />
Qi Bo:<br />
“1- Chen Ai (shake off dust) is a method of superficial needling at the level of<br />
Wai Jing (1) to chase away perverse Yang.<br />
2- Fa Meng (recover sight) concerns needling points of the Yang channels in<br />
diseases of the bowels.<br />
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3- Ju Chao (cut off nails) is intended for needling Luo vessels belonging to<br />
the Guan Jie (doors of deliverance = doors of entry/exit of the energy: points of the<br />
principal channels).<br />
1. External, peripheral channels.<br />
4- Chi Yi (remove clothes) involves the needling of curious points located<br />
within Yang regions (of the body: epidermo-dermal layers).<br />
5- Jie Huo (free from troubles) applies to needling according to precise<br />
knowledge of the principles of regulation, tonification and dispersion in order to<br />
normalize emptiness and fullness.”<br />
Huangdi:<br />
“Yau have spoken of the superficial needling of peripheral channels (Wai<br />
Jing) according to the method Chen Ai (shake off dust) used in the treatment of<br />
Yang diseases. I have still not perfectly grasped its meaning. Please tell me in<br />
detail.”<br />
Qi Bo:<br />
“The method Chen Ai (shake off dust) is used in the treatment of great<br />
afflux/flooding of the Yang energy. Perverse Yang accumulating within the thorax<br />
causes such signs as:<br />
_ thoracic fullness and oppression<br />
_ supra-clavicular breathing (drawing and elevation of the shoulders)<br />
_ ascent of the Great Energy (Dai Qi) with:<br />
• dyspneic attacks<br />
• loud breathing, patient in seated position, head lowered<br />
• inability to lie down<br />
_ during the attack: fear of dust and smoke.<br />
Chen Ai is an urgent therapy like sweeping dust while cleaning a house.”<br />
Huangdi:<br />
“Very good! What point must one needle?” 362.<br />
Qi Bo:<br />
“The point Tianrong (SI 17).”<br />
Huangdi:<br />
“If there is cough with reascent of the energy, the patient is hunched up and<br />
the thorax is painful, what point should be needled?”<br />
Qi Bo:<br />
“The point Lianquan (CV 23).”<br />
Huangdi:<br />
“Are there special rules for needling these points?”<br />
Qi Bo:<br />
“During the needling of Tianrong (SI 17), the time the needle is placed must<br />
not exceed that covered in 1 Li (= about 1500 meters), and during the needling of<br />
Lianquan (CV 23), one must remove the needles upon the change of color (of the<br />
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face of the patient).”<br />
Huangdi:<br />
“Excellent!”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1- The exact title of this chapter is “Ci Jie Chen Xie”, literally “Needling of the Source Energy and<br />
Perverse Energy Points”.<br />
The word “Jie” (energetic articulation) designates the sites of the 365 reunions/meetings<br />
(points), sites of entry and exit of the Shen Qi (mental energy).<br />
“Ci Jie” implies that the infiltration of perverse energy impedes the circulation of the essential energy<br />
and that needling is directed at regulating and normalizing the Chen Qi (source energy).<br />
2- “Wai Jing” (external channels) designate the peripheral trajectories of the 12 principal channels, and<br />
“Nei Jing” (internal channels), the central or internal trajectories traveling the intrathoraco-abdominal regions<br />
(at the level of the organs/bowels).<br />
Yang Shang Tian mentions: “The channels that enter into the organs/bowels are the Nei Jing and those that<br />
exit and travel the four limbs are the Wai Jing.”<br />
3- Regarding the method “Jie Huo” (free from troubles), Zhang Jing states: “To speak of Jie Huo is to<br />
speak of clinical problems; as a consequence, perfect knowledge of the method of harmonization of Yin and Yang<br />
and that of the regulation of Emptiness and Fullness can modifiy the state of the disease”.<br />
4- Here, Dai Qi (Great Energy) designates Ting Qi (active, innate energy), that is to say, the energy of Qi<br />
Hai located in the thorax (bearing the name Shang Qihai = upper sea of energy).<br />
5- According to Zhang Shi, fear of dust and smoke is the sign associated with disturbances of the<br />
Yangming (St) responding to Earth. Therefore, to “remove dust” and “chase away smoke” is to suppress the<br />
impure energy located at the Yangming.<br />
6- The “sensation of obstruction of the laryngeal system” corresponds to dysphonia.<br />
7- The point Tianrong (SI 17) belongs to the Hand Taiyang (SI). Its effect is to combat contrary afflux of<br />
the Yang energy, thereby aerating the corresponding channel.<br />
8- During the afflux/flooding of the energy toward the top, “the individual is hunched over and the<br />
thorax is painful” due to the rupture of connection of the Celestial energy (air) and the Terrestrial energy (food<br />
energy). In this case, it is necessary to needle the point Lianquan<br />
(CV 23) to reestablish the normal circulation of the energy of the kidnay.<br />
9- Tianrong (SI 17) and Lianquan (CV 23) are the two specific points used urgently in great attacks<br />
provoked by contrary afflux.<br />
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363.
PARAGRAPH 2<br />
Figure 1:<br />
Localization of Tianrong (SI 17) and Lianquan (CV 23).<br />
Huangdi:<br />
“I have still not grasped very well the scope of the Fa Meng method (recover<br />
sight). To me, this method is useful for treating the loss of hearing and vision. But<br />
the Master has said that it concerns a method consisting of only needling the Shu<br />
points of the bowels in order to treat ailments of the 6 bowels. What then are the<br />
effective points to treat these diseases?”<br />
Qi Bo:<br />
“A most pertinent question!<br />
This is a great method of acupuncture, a true art born of Shenming (clearsightedness,<br />
intelligence). Oral or written explanation cannot truly describe it. One<br />
names it “Fa Meng” (recover sight) due to its effectiveness as distinct as the act of<br />
brushing away dust to see clearly.<br />
Huangdi:<br />
“Good! Do you wish to give me the details?”<br />
Qi Bo:<br />
“Needling used in the treatment of the loss of hearing (deafness) and loss of<br />
vision (blindness) must be performed at noon.<br />
Needling the point Tinggong (SI 19) must provoke in the patient a sensation<br />
along the length of the Jingmai up to the interior of the ear and the perception of<br />
sound in the ear.<br />
Tinggong (SI 19) of the Hand Taiyang (SI) is specific in the treatment of<br />
disturbances of vision and hearing.”<br />
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364.
Huangdi:<br />
“Your explanation is excellent! What indicates the perception of sound at the<br />
level of the ears?”<br />
Qi Bo:<br />
“During needling, ask the patient to tightly close the two nostrils<br />
(using two fingers) and close the mouth. In this way, the individual better senses<br />
the reaction which is produced at the point of the needle (the individual hears<br />
sounds provoked by the needle).”<br />
Huangdi:<br />
“Very good! I call these phenomena the invisible effects of needling,<br />
perfectly concordant with the energetic transformations of the human body.”<br />
EXPLANATIONS AND COMMENTARIES 365.<br />
N.V.N.:<br />
1- “Noon”, the middle of the day, is the maximal period of Yang energy.<br />
2- The point Tinggong (SI 19) is the site of reunion-meeting of three vessels: Hand and Foot Shaoyang (SJ<br />
and GB) and Hand Taiyang (SI).<br />
3- The Hand and Foot Shaoyang (SJ and GB) each have a vessel that penetrates into the ear from the rear<br />
and resurfaces in front of the ear to reach the external canthus of the eye. Needling Tinggong (SI 19) can<br />
therefore have direct effects on the ocular and auricular systems.<br />
When the needling is correct, the patient perceives a sound, like an echo, originating from the needle in<br />
manipulated movement by the physician.<br />
According to Zhang Jing Yue, this point Tinggong (SI 19) not only treats diseases “with form”, but also<br />
diseases “without form” (energy).<br />
PARAGRAPH 3<br />
Figure 2:<br />
Localization of the point Tinggong (SI 19).<br />
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Huangdi:<br />
“Regarding the method Ju Chao (cut off nails), the Master has spoke of<br />
needling of Quan Jie (articulations) and of Chi Luo (energetic capillaries). I would<br />
like you to explains this to me in detail.”<br />
Qi Bo:<br />
“The lumbar region and vertebral column constitute the principal articular<br />
system of the body.<br />
The trunk and limbs (lower) are the bolts and hinges of the pose of the<br />
standing position of the human being. 366.<br />
Yin Qi (penis) is an organ of reproduction, pairing and formation of Jing<br />
(sexual = sperm). It is also the route of liquid excretion (urine). This is why<br />
excessive eating or psychologic disturbances (joy, anger...) are the causes of<br />
overflowing of organic liquid in the interior, that is to say, within the tunica<br />
vaginalis of the testicle (or of the spermatic cord) which progressively enlarges<br />
(hydrocele). This liquid stasis at this level is injurous to the lower limbs and<br />
lumbar region, hence difficult flexing and straightening up the body and inability<br />
to walk or run.<br />
This disease is treated with the Pi type needle (needle with sword-like point<br />
used to evacuate liquid or pyogenic formations).<br />
Here, it concerns treatment of disease having form (hydrocele) that one<br />
cannot mask. This is why one lifts it up like one cuts nails short (Ju Chao).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Diseases of the Taiyin (Sp) and Yangming (St) originate from a digestive disorder, and those of the<br />
Shaoyin (He and Ki) and Jueyin (XB and Li), from psychologic disturbances (excessive joy, anger...).<br />
When the organic liquid floods the interior, it accumulates at the kidney and stagnates at the testicles<br />
(hydrocele).<br />
For treatment, one must localize the disease at the level of one or another channel then needle the Chi Luo<br />
(energetic capillaries) situated at the level of the joints (knee).<br />
This technique bears the name “Ju Chao” (cut off nails, as if one lifts off an excresence).”<br />
II - N.V.N.:<br />
This paragraph speaks on the method of “Ju Chao” (cut off nails) and takes as a clinical example<br />
hydrocele whose treatment is compared to “clipping nails” because:<br />
_ the word “Chao” designates nails (of the digits) responding to the energy of the liver,<br />
_ the Foot Jueyin (Li) possesses vessels ending up at the genitals.<br />
Hydrocele has two causes:<br />
_ overflowing of organic liquid originating from a digestive disorder disturbing the Taiyin-Yangming<br />
(Sp-St) system and<br />
_ psychologic factors (excessive joy, anger...) disturbing the Shaoyin-Jueyin (Ki-Li) system.<br />
PARAGRAPH 4 367.<br />
Huangdi:<br />
“Regarding the method of Che Yi (remove clothes), you have spoken of<br />
needling the curious points of the Yang region, points not having a fixed location.<br />
Can you be more explicit?”<br />
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Qi Bo:<br />
“Here, it is a question of diseases originating from the excess of Yang energy<br />
and insufficiency of Yin energy. When the Yin energy is in insufficiency, it<br />
brings about internal heat, and when the Yang energy is in excess, it provokes<br />
external heat.<br />
During the accumulation of perverse heat in the interior (of the organism),<br />
the patient has the impression of having hot cinders within his body, and during<br />
the accumulation of heat at the exterior (at the level of the epidermo-dermal<br />
system), the patient has the impression of having a red hot body and cannot<br />
tolerate wearing clothes; he refuses the presence of anyone near him and even<br />
lying down on a mat.<br />
In this case,<br />
_ the Cou Li (sweat glands) are closed, hence the absence of sweating,<br />
_ the tongue is dry,<br />
_ the muscles are warm and dried out<br />
_ the sense of taste is abolished (agueusia).”<br />
Huangdi:<br />
“Good! How should one treat this?”<br />
Qi Bo:<br />
“Needle the points Tianfu (Lu 3) and Dazhu (Bl 11) 3 times to which one adds<br />
Zhonglu Shu (Bl 29) to make the perverse heat retreat. Then tonify the Foot Taiyin<br />
(Sp) and Hand Taiyin (Lu) to lower the fever by sweating.<br />
With the reduction of fever, sweating progressively disappears. Cure is<br />
always as quick as removing the clothes (Che Yi).”<br />
Huangdi:<br />
“Excellent!”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph speaks on the needling method whose effect is “as quick as undressing”<br />
(Che Yi), a method reserved for the treatment of excess perverse Yang and the insufficiency of Chen Qi (essential<br />
or vital energy of the body) whose clinical signs are basically:<br />
_ hyperthermia 368.<br />
_ absence of sweating<br />
_ curvature of the lumbar region (lumbalgia)<br />
_ loss of appetite... .<br />
Treatment consists of making the patient perspire thereby combatting fever. The points used are:<br />
• Tianfu (Lu 3)<br />
_ on the external border of the biceps brachii 3 cun below the anterior edge of the axillary fold, 6 cun<br />
above the elbow crease<br />
_ Window of Heaven point<br />
_ according to the Lingshu (Chapter 2: “Origin of the Shu (Antique) Points”), of Tianfu<br />
(Lu 3) and Tianchi (XB 1) one receives the energy, the other blood. Therefore, they moreover treat:<br />
hemoptysis, amnesia, myopia... .<br />
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• Dazhu (Bl 11)<br />
_ 1.5 cun to the side of the spinal aponeurosis of the 1st dorsal vertebra in the first intercostal space<br />
_ Distinct Luo point of the Dumai (GV)<br />
_ reunion-meeting point of the Hand and Foot Taiyang (SI and Bl) and Hand and Foot Shaoyang (SJ and GB)<br />
_ reunion point of the energy of bones<br />
_ important point employed in neuro-psychiatry, especially in cases of epilepsy with spasm (Lingshu,<br />
Chapter 22, “Yin Madnesses and Yang Madnesses”)<br />
_ specific point making up part of the group of points used in the Che Yi method.<br />
• Zhonglu Shu (Bl 29)<br />
_ 1.5 cun to the side of the 3rd sacral vertebra<br />
_ point with tonifying action on the energy of the kidneys of the sacral region<br />
_ point with stimulating action on digestive functions<br />
_ point with curative action on coxo-femoral pain.<br />
• Dadu (Sp 2)<br />
_ on the inner surface of the great toe in front of the metatarso-phalangeal joint<br />
_ point of tonification in the event of emptiness of the energy of the spleen<br />
_ sudorification point in fever<br />
_ specific point in the treatment of febrile illnesses without sweating.<br />
Zhang Jing Yue gives us the following information: 369.<br />
“The point Dazhu (Bl 11) is specific in the treatment of illnesses of Cold-Heat (intermittent fevers).<br />
In the absence of fever during the disease of Shanghan (Evolutive Cold) with absence of sweating and<br />
thoracic oppression, one must needle Dazhu (Bl 11).<br />
The Hand Taiyin (Lu) governs the energy, and the Foot Taiyin (Sp), the cereal energy. When these two<br />
channels are found in a state of insufficiency, the Yang Qi (Heat energy) rises up toward the top and impedes the<br />
secretion of Yin Qi (Cold energy), hence febrile illness. This is why, to disperse the Yang, one must tonify these<br />
two Yang channels so that the Yin energy can circulate. When sweating appears, the fever regresses and the<br />
disease is cured.”<br />
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Figure 3:<br />
Location of the points Tianfu (Lu 3), Dazhu (Bl 11), Dadu (Sp 2), Zhonglu Shu (Bl 29).<br />
PARAGRAPH 5<br />
Huangdi:<br />
“Regarding the method Jie Huo (free from trouble), you have emphasized the<br />
perfect knowledge of the method of regulariztion of Yin and Yang, the tonification<br />
of insufficiency and dispersion of excess in order to modify the emptiness and<br />
fullness and the mastering of the etiopathologic process. How do you get rid of<br />
these troubles?”<br />
Qi Bo:<br />
“The direct attack of Wind (Chong Feng: apoplexy) brings the blood and<br />
vessels (energetic) toward emptiness and the perverse energy toward fullness. The<br />
limbs are paralyzed; movements of flexion/ straigthening up and rotatio of the<br />
body are abolished and the sense of orientation is lost. The disease is sudden; it<br />
localizes sometimes at the left, sometimes at the right and sometimes at the top,<br />
sometimes at the bottom of the body, in a deliberate/treacherous perfidefashion that<br />
is much more serious than simple disturbancesembarass.”<br />
370.<br />
Huangdi:<br />
“Good! How is it treated?”<br />
Qi Bo:<br />
“Disperse the excess (of perverse energy) and tonify the insufficiency (of<br />
the energy of the body) in order to reequilibrate Yin and Yang. The effect of the<br />
needling is as rapid as being delivered from trouble (Jie Huo).”<br />
Huangdi:<br />
“Perfect! Please carefully preserve this prescription in the library of Ling<br />
Lan. We must not divulge it in a botched upbaclee way.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph speaks on Zhong Feng (direct attack of wind: apoplexy) causing an abrupt, more or less<br />
complete suspension of all functions of the 5 organs, in particular the function of reproduction of the Jing<br />
(quintessence), characterized by the sudden loss of consciousness and voluntary mobility with preservation of<br />
circulation and respiration.<br />
In Western medicine, “apoplexy” (1) or “apoplectic icterus” is due to a more or less total cessation of all<br />
brain functions (site of gathering of the Jing of the 5 organs). The two medicines, Western and Oriental, have<br />
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therefore the same pathophysiologic reasoning. One must complete the other toward the same goal of preserving<br />
health. This example, adding numerous others, supports us in the conviction of allying and combining these two<br />
medicines in the interest of all.<br />
Zhong Feng or apoplexy has been studied since antiquity. It is a group of diseases characterized by<br />
sudden coma followed by:<br />
_ hemplegia<br />
_ deviation of the mouth and eyes<br />
_ tongue stiffness with dysarthria.<br />
However, in benign forms, one notes:<br />
_ absence of come, but presence of facial paralysis<br />
_ or hemiplegia without accompanying signs.<br />
According to the Suwen (Chapter 42, “Dissertation on Wind”):<br />
“Called “evolutive wind” (Shang Feng), a wind of cosmic (perverse) origin that attacks Shu points of the 5<br />
organs and 6 bowels and progresses rapidly toward the interior of the body or a wind of organic (Nei Feng) origin<br />
that floods/affluxes toward the regions where the blood and energy are in a state of insufficiency.<br />
371.<br />
When this “empty-perverse energy” reaches the middle of the body, it invades deeply then destroys the<br />
Ying and Wei layers. Finally, the disappearance of the essential energy associated with the presence of perverse<br />
energy constitutes the two essential factors in the triggering of apoplectic syndromes: Yinshi (loss of voluntary<br />
movement, dysarthria, paresthesia or spasm and immobility of the limbs) and Wai Shi (deviation of the mouth<br />
and eyes).”<br />
According to Jin Kui (“Coffer of Gold”) of Zhang Zhong Jing (150-219 A.D.):<br />
“A direct attack of Feng against the superficial blood-energetic routes in the event of depletion can be at<br />
the origin of hemiplegia. From the Luomai system, the perverse energy first evolves toward the system of<br />
Jingmai, then into the system of organs/bowels. This progression depends on the superfificla or deep localization<br />
of the perverse energy and the benignness or seriousness of the disease.”<br />
1. Sudden, usually marked, loss of bodily function due, in the West, to the rupture or occlusion of blood vessel (i.e.<br />
stroke).<br />
These notions are recounted in numerous classic works. In the Tang (618-907 A.D.) and Song (960-1279<br />
A.D.) Dynasties, Zhong Feng (direct attack of wind: apoplexy) has been identified as a disease having<br />
relationships not only to internal (organic) emptiness, but also with pathogenic (perverse energy) agents. It is<br />
from the Jin Kui (“Coffer of Gold”, 1115-1234 A.D.) that the pathophysiologic study of Zhong Feng was well<br />
developed. The disease can be caused:<br />
_ either by a fullness of Fire (according to Lui Hejian, 1120-1200 A.D.),<br />
_ by an emptiness of the energy (according to Li Dong Yuan, 1180-1251 A.D.)<br />
_ or by Humidity-Phlegm (according to Chu Dan Yi).<br />
Finally, according to other authors:<br />
a) Zhang Jing Yue (Ming Dynasty): “Perverse wind is not the cause of apoplexy”.<br />
b) Ye Tian Shi (Ching Dynasty): “Zhong Feng is basicaly due to “wind-fire” of Yang Liver.<br />
c) Zhang Ba Long, studying the Suwen, notes in regard to Chapter 62 (“Discourse on the Regulation of the<br />
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Energetic Routes”):<br />
“The afflux/flooding of blood and energy toward the cephalic limit is the origin of a loss of consciousness<br />
followed by falling/collapsechute and an absence of voluntary movement without respiration or sanguinoenergetic<br />
circulation being interrupted. This loss of consciousness evolves toward the reestablishment of<br />
functions of awareness or toward fatal worsening.”<br />
The following development on Zhong Feng is based on these classic documents. 372.<br />
I. The mechanism of triggering of Zhong Feng is extremely complex. It is basically due to:<br />
_ either an exhaustion of essential energy in the interior of the body, causing an emptiness at the<br />
superficial part at the level of the Luo vessels. This emptiness favors severe attack of pathogenic energy coming<br />
from the exterior (perverse energy), responsible for apoplexy,<br />
_ or an insufficiency of the “Liver-Kidney” system, causing a production of “Internal-<br />
Wind” (organic), essential factor in the triggering of Zhong Feng.<br />
In general, one distinguishes 5 different etiologies of Zhong Feng:<br />
1. “External Wind” (perverse energy)<br />
2. “Fullness of Fire” (organic)<br />
3. “Internal Wind” (organic)<br />
4. “Phlegm-Humidity” (organic)<br />
5. “Emptiness of the Energy” (organic).<br />
1- “External Wind” etiology<br />
According to the Suwen:<br />
“Zhong Feng has for an origin an emptiness of essential energy and a fixation of perverse energy<br />
within the organism”.<br />
Based on this notion, Zhang Zhong Jing adds in his book entitled “Jin Kui” (Box of Gold):<br />
“In Zhong Feng:<br />
_ the pulse is superficial and hurried: “hurried” corresponds to “Cold”<br />
and “superficial” to emptiness<br />
_ the Luomai are in emptiness and constitute vectors of perverse energy<br />
_ the perverse energy becomes localized in the hemibody√.<br />
These phenomena express as:<br />
_ a deviation of the mouth and eyes<br />
_ paralysis of half of the body (hemiplegia).”<br />
In total, depletion of the energy of the Luomai and the attack by perverse wind are the causes of apoplexy.<br />
Similarly, if the apoplexy is caused by an “internal emptiness”, it always necessary to take the external factor<br />
into account.<br />
2. “Fullness of Fire” etiology<br />
After Lui Hejian, the tension of the Fire of the heart (therefore Xin Bao) is the origin of Zhong Feng. It is<br />
the consequence of an energetic disequilibrium originating from one of the following etiologies:<br />
_ psycoaffective disturbances<br />
_ digestive disorder<br />
_ psychologic fatigue<br />
_ sexual excess. 373.<br />
In this case, Water-Kidney is in insuffiency causing a slowing down of the Water movement. Water loses<br />
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its inhibitory action on Fire. This provokes the phenomena called “Emptiness of Yin and Fullness of Yang”<br />
characterized by strong exhalation of Heat energy toward the cephalic limit, darkening of the mental sphere,<br />
causing loss of consciousness, then falling/<br />
collapsechute.<br />
Zhang Ba Long of the Ching Dynasty is of the same opinion as that of Lui Hejian and gives the name “Da<br />
Jue” (great coma) to Zhong Feng. According to him, it is the great fullness of fire of the Heart-Liver system which<br />
transmits to the blood extremely accelerated movements toward the cranium, cause of a sudden attack.<br />
3. “Internal Wind” etiology<br />
After Ye Tian Si, disturbances of the movement of Yang energy are the cause. In effect, the liver is the<br />
organ corresponding to Wind. When the Jing of the blood is in insufficiency, it brings about a dimunition of the<br />
Water-Yin movement which cannot sufficiently maintain Liver-Wood. he Yin part of the liver (Yin Liver) being<br />
empty, the Yang part of the Liver (Yang Liver) enters then into extreme fullness. This latter factor is responsible<br />
for the acceleration of the Yang movement, bearing then the name “Internal Wind”.<br />
In fact, the author bases this on the explanations of Lui Hejian to demonstrate the mechanism of<br />
triggering of internal wind in Zhong Feng.<br />
4. “Phlegm-Humidity” etiology<br />
According to Chu Dan Yi, phlegm-humidity can be the origin of Zhong feng:<br />
“In the Northwest region (cold climate), Zhong Feng is due to an attack of perverse cold; the disease is<br />
then that of fullness.<br />
In the Southeast region (temperate climate with predominance of Earth-Humidity), Zhong Feng is due to<br />
an attack of this perverse humidity which within the organism becomes transformed into phlegm; this phlegm<br />
deteriorates into Heat and the Heat into Wind.”<br />
But for Zhang Jing Yue, this Heat-Phlegm of perverse origin is not truly the cause of apoplexy because,<br />
according to him:<br />
“Fire of the Heart-Fire system in a state of fullness heating up the organic liquid and transforming it<br />
into Phlegm-Humidity is responsible for Zhong Feng.”<br />
5. “Emptiness of the Energy” etiology<br />
The terrain influences the appearance of Zhong Feng. In effect, according to Li Dong Yuan<br />
(alias Li Gao, 1180-1251 A.D.):<br />
“Zhong Feng is found:<br />
_ especially in angered individuals more than forty years old, the period during which the energy of man<br />
begins to grow weaker<br />
_ rarely in vigorous and balanced individuals<br />
_ sometimes in obese individuals.” 374.<br />
Based on the text of the Neijing, the Yang energy of the body bears the name “Wind” like the wind of<br />
Heaven and Earth. He adds:<br />
“Zhong Feng is not only a disease caused by an attack of perverse wind coming from the exterior, but also<br />
by a severe modification of the organic energy.”<br />
II. As for symptomatologic study, the Jin Kui (“Coffer of Gold”) distinguishes Zhong Feng from<br />
benign, serious and topographic forms according to the localization of perverse energy at the level of the Jingluo<br />
and the organs and bowels:<br />
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_ Attack of the Luo routes (secondary channels and superficial branches) become expressed by<br />
paresthesia.<br />
_ Attack of the Jing routes (principal channels) becomes expressed by a sensation of injury and<br />
heaviness.<br />
_ Attack of the system of bowels becomes expressed by a loss of consciousness.<br />
_ Attack of the system of organs becomes expressed by coma.<br />
To facilitate the symptomatologic study of Zhong Feng, we adopt the classification of the Jin Kui:<br />
_ symptomatology of the attack of the Jingluo<br />
_ symptomatology of the attatck of the organs/bowels.<br />
• Direct attack of the Jingluo<br />
They are the slight forms of apoplexy. The clinical signs are:<br />
_ either paresthesia, paresis or dysbasia (2)<br />
_ or absence of coma but presence of hemiplegia, stiffness of the tongue with dysarthria or facial<br />
paralysis<br />
_ or finallt coma (without seriousness) accompanied sometimes by fever, chills, spasms of the limbs<br />
_ tighttendu, slippery and superficial pulse.<br />
• Direct attack of the organs and bowels<br />
The premonitory signs of attack are:<br />
_ vertigo and cardiac palpitations<br />
_ or else dysarthria and paresthesia of the tips of the digits.<br />
At the time of the attack, the disease suddenly deteriorates into coma. In benign cases, resumption of<br />
awareness is nearly immediate. In contrast, in the serious cases, coma is always followed by:<br />
_ stertorous respiration<br />
_ deviation of the mouth and eyes<br />
2. Difficulty walking.<br />
_ hemiplegia<br />
_ stiffness of the tongue with dysarthria and dyscataposia (3). 375.<br />
In the presence of these signs, one must immediately look to decelerate if it is a question of the<br />
“energetic obstruction” form or the form of escaping of the energy in order to apply an urgent treatment.<br />
a) Signs of obstruction<br />
The “Fire” energy being exhausted, the blood floods towrd the cephalic extremity; the “Wind” movement<br />
of the liver becomes accelerated with production of phlegm. The clincial signs are of “Yin” nature or “Yang”<br />
nature.<br />
• “Yang” Nature:<br />
_ closed hands<br />
_ trismus (4)<br />
_ stertorous respiration<br />
_ red facies<br />
_ anuria and constipation<br />
_ large, rapid and tighttendu pulse<br />
_ tongue with damp yellow coating.<br />
• “Yin” Nature:<br />
_ absence of agitation<br />
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_ snoring (phlegmyglarieux)<br />
_ deep and late pulse<br />
_ tongue with damp, smooth, white coating.<br />
b) Signs of Escaping<br />
The energetic root being exhausted, the Yang of the organism suddenly escapes. The clincial signs are:<br />
_ closed eyes<br />
_ open mouth<br />
_ opened hands<br />
_ stertorous or hypopneic (5) respiration<br />
_ urinary incontinence<br />
_ ice cold limbs<br />
_ galloping and weak pulse.<br />
In serious cases, the Yang root itself escapes. The clinical signs then are:<br />
_ flushing of facies (like covered with make-up)<br />
_ excessive sweating (in th form of little droplets)<br />
_ filant free-flowing, runny, very weak pulse (as if it is going to run out)<br />
_ or superficial, large and floating pulse.<br />
3. Difficulty swallowing.<br />
4. Lockjaw: tonic spasm of the muscles of mastication.<br />
5. Breathing that is slower, shallower (or both) than normal.<br />
Notes: 376.<br />
1- In the face of coma, one must distinguish:<br />
_ “apoplectic coma” which denotes an abrupt, more or less complete cessation of cerebral function<br />
without suspension of respiration and sanguino-energetic circulation; it is clinicaly illustrated by facial<br />
paralysis and hemiplegia. After coma, paralytic sequelae are the rule.<br />
_ “epileptic coma” which is accompanied by generalized or localized convulsive fits. This coma can arise<br />
in apparent full health and there are no sequelae after the attack.<br />
_ “syncope” which is a severe and complete loss of consciousness linked to sudden cerebral anorexia. It<br />
is accompanied by extreme pallor and generally by respiratory arrest. It is provoked by a cardiac pause,<br />
bracycardia or excessive tachycardia or by sudden sanguino-energetic hypotension at the level of the Jingluo.<br />
2- Therapeutically, meticulous search for specific signs is critical before applying an appropriate<br />
treatment. It is a question of a direct attack on the organs and bowels; treatment must be etiologic, based on the<br />
following signs:<br />
a. Fullness of Wind (Internal)<br />
_ headache<br />
_ visual disturbance<br />
_ vertigo<br />
_ paresthesia<br />
_ tense/tauttendu pulse, or<br />
_ spasms of the limbs.<br />
b. Surging of Fire (Internal)<br />
_ headache<br />
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_ red eyes<br />
_ reddness of facies<br />
_ deviation of the mouth and eyes<br />
_ mouth dryness<br />
_ agitation<br />
_ amnesia<br />
_ constipation<br />
_ dysuria<br />
_ red tongue with a dry, yellow coat<br />
_ rapid, large pulse.<br />
c. Emptiness of Energy<br />
_ psyhesthenia<br />
_ cardiac palpitations 377.<br />
_ hyperpnea<br />
_ fear of speaking<br />
_ polyuria, clear urine<br />
_ tense and galloping pulse<br />
d. Phlegm-Humidity<br />
_ pale color<br />
_ slimy expectoration<br />
_ limb paresthesia<br />
_ damp tongue<br />
_ slippery pulse.<br />
This detailed study of the pathophysiology of apoplexy allows us to understand the necessity of uniting<br />
Western and Oriental medicine because, according to the Neijing, diseases originate from the modification of the<br />
energy of the body. This is why, in order to treat apoplexy, one must know how to harmonize Yin and Yang, tonify<br />
insufficiency and disperse excess. This method permits “freeing from troubles” (Jie Hua).<br />
PARAGRAPH 6<br />
Huangdi:<br />
“I have heard you speak of the needling method “Wu Xie”<br />
(“5 Perverse”). What do you mean by “5 Perverse”?”<br />
Qi Bo:<br />
“Diseases are caused by “Yung Xie” (pyogenic perverse energy).<br />
Diseases are caused by “Dai Xie” (perverse energy of great virulence).<br />
Diseases are caused by Wei Xie (perverse energy of weak virulence).<br />
Diseases are caused by “Re Xie” (perverse heat).<br />
Diseases are caused by “Han Xie” (perverse cold).<br />
Such are the diseases caused by the 5 Perverse.”<br />
Huangdi:<br />
“ What are the needling methods of the 5 Perverse?”<br />
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Qi Bo:<br />
“The method of needling of the 5 Perverse do not exceed the number 5:<br />
378.<br />
1- Method of extermination of the heat in the case of Bi Re (obstruction<br />
caused by heat = inflammation, abscess).<br />
2- Method of extermination of energetic stasis in the case of edema and<br />
accumulation.<br />
3- Method of potentiation of heat to warm up the blood and energy in the case<br />
of Bi Han (obstruction caused by cold).<br />
4- Method of tonification of the Yang energy in the case of<br />
Wei Xie (perverse energy of weak virulence).<br />
5- Method of dispersion of the perverse energy in the case of<br />
Dai Xie (perverse energy of great virulence).<br />
That His majesty allow his subject to demonstrate to him in detail the use of<br />
these 5 methods! In effect,<br />
1- Needling Yung Xie (pyogenic perverse energy) consists of not<br />
expeditiously dispersing the perverse energy in full evolutive phase.<br />
The procedire must be carried out slowly and lightly as if one was in the<br />
process of realizing/starting to realize a modification of usage and nature√√.<br />
If the abscess is not yet formed, one must soften by massaging it or else use<br />
the method of conduction of the energy which consists of making the perverse<br />
energy circulate to aid it in leaving its site of stagnation. To do so is to<br />
progressively eliminate the pyogenic energy.<br />
If Yung Xie is located at the level of the Yin channels or Yang channels, one<br />
must follow it or the corresponding channels to choose the channel and the points<br />
to disperse√.<br />
2- The needling of Dai Xie (great perverse energy: perverse energy of great<br />
virulence) consists of decreasing its toxicity in progressively weakening it. This is<br />
a method of dispersion aimed at strongly and rightly striking the circulatory route<br />
of the perverse energy as a function of the change in color and pulse. One must<br />
also carefully observe the state of the perverse energy and essential energy<br />
in order not to disturb the source energy (Chen Qi). Needling must be performed at<br />
the level of the Yang channels located at Fen Rou (region of distribution of the<br />
flesh) because, in the majority of cases, Dai Xie is found in this region.<br />
3- The needling of Wei Xie (small perverse energy: perverse energy of weak<br />
virulence) consists of increasing the potential of the essential energy of the body<br />
in a state of emptiness by tonification in order to prevent the perverse energy<br />
from being detrimental to it.<br />
Before tonification, it is recommended to carefully observe the Emptiness and<br />
Fullness and aim at just the right site of the cirulation of the perverse energy. To<br />
act in this manner is to normalize the 379. circulatory route of the essential<br />
energy so that the perverse energy no longer has a place to infiltrate into the<br />
organism.<br />
Needling must be performed at the level of Fen Rou (region of distribution of<br />
the flesh).<br />
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4- The needling of Re Xie (perverse heat) consists of transforming the heat<br />
into cold and of preventing its return to avoid its relapse. During the implantation<br />
of the needle, one must enlarge the point of impact to facilitate the exteriorization<br />
of the perverse energy to assure cure.<br />
5- The needling of Han Xie (perverse cold) consists of progressively<br />
rectifying the heat in the blood and energy. The implantation of the needle must<br />
be done slowly to consolidate the return of the Shen Qi (mental energy). After<br />
removal of the needle, one must close off the point of impact (with the aid of the<br />
finger) to retaqin the energy (to prevent its exit) in order to augment the<br />
potential of the Ying (nutritive energy) and Wei (defensive energy) thereby<br />
preserving the source energy (Chen Qi).”<br />
Huangdi:<br />
“What types of needles should be used in the treatment of the<br />
5 Perverse (Wu Xie)?”<br />
Qi Bo:<br />
“In order to needle Yung Xie (pyogenic perverse energy), one uses the Pi<br />
type needle (with sword-like tip, 4 cun long, 1.6 wide).<br />
To needle Dai Xie (perverse energy of great virulence), one uses the Feng<br />
type needle (with triangular tip, 1.6 cun long).<br />
To needle Wei Xie (perverse energy of weak virulence), one uses the Yuan<br />
type needle (with oval point, 1.6 cun long).<br />
To needle Re Xie (perverse heat), one uses the Cjhai type needle (with big<br />
shaft/handlemanche and head like an arrow tip).<br />
To needle Han Xie (perverse heat), one uses the Hao type needle (with filiform<br />
point, 3.6 cun long).<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
Zhang Jing Yue clarifies this information:<br />
“1- Needling Yung Xie (abscess): 380.<br />
When the abscess has not yet formed, one must resorb it:<br />
_ either by massage<br />
_ or by medications for external use (lotion, pommade, creme, plaster, patch...)<br />
_ either by acupuncture<br />
_ or moxabustion.<br />
2- Needling Dai Xie (great perverse energy or perverse energy of great virulence):<br />
Dai Xie bears the name Qi Xie (curious perverse energy) whose needling must<br />
not be performed without reflexion. Before needling, one must determine:<br />
_ the state of the perverse energy and essential energy<br />
_ and the state of the pulse and colors.<br />
3- Needling Wei Xie (perverse energy of weak virulence):<br />
Wei Xie also has the name Xu Xie (empty perverse energy) whose treatment is<br />
understood to have two phases:<br />
_ first tonification of the channel or channels in a state of emptiness<br />
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_ disperse the channel or channels in a state of fullness.<br />
This technique allows potentiation of the essential energy and weakening of the<br />
perverse energy.<br />
4- Needling of Re Xie (perverse heat):<br />
The technique consists of transmitting to the needle rapid movements and<br />
widening the point of impact to facilitate the evacuation of perverse energy. In other words, to cure<br />
the disease, one must deobstruct the points of impact, that is to say,<br />
“open the doors” to chase out the perverse energy.<br />
5- Needling Han Xie (perverse heat):<br />
The technique consists of transmitting to the needle slow movements to guarantee<br />
the return of the Chen Qi (source energy- term emcompassing the functions of Ying and Wei,<br />
blood and energy) in the heat.”<br />
The 5 types of needles cited in this paragraph are mentioned in Chapter 1 (“9 Needles and<br />
12 Yuan”) of this classic.<br />
PARAGRAPH 7<br />
“That His majesty permit his subject to speak to him about the significance of<br />
the Jie Jie method (untie the knot). It concerns one of the methods of reasoning<br />
encompassing:<br />
_ the correspondences between Heaven and Earth<br />
_ the relationships between the seasons<br />
_ and the participation of the human being in these manifestations of the<br />
natural world. 381.<br />
In effect, based on these phenomena, one can know the direction of<br />
outcomesens de denouement perfectly.<br />
In this way, for example:<br />
In a humid place, in the substratum is surely found a subterranean source of<br />
water and the sun pushes up the reeds and les acores√.<br />
In relying on these facts, one can judge the importance of the shortage or<br />
abundance of the energy in man.<br />
• Yin and Yang become transformed into heat and cold.<br />
a) When it is cold, the heat warms up the water on the surface of the earth<br />
and transforms it into clouds and rain. This is why the roots (of trees) often suffer<br />
from dryness. In man, when it is hot, Yang energy escapes to the exterior and<br />
causes laxity of the pilocuteaneous system, hence:<br />
_ opening of the pores<br />
_ decreased potential of blood and energy<br />
_ and damp skin.<br />
b) When it is cold, water becomes transformed into ice. In man, Yang energy<br />
is retained in the interior (deep), hence:<br />
_ closure of the piolcutaneous system<br />
_ absence of sweating<br />
_ toughening of the blood/energy system<br />
_ rigidity and redness rugositeof the flesh system.<br />
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• This is also the time when:<br />
_ man liking to sail can no longer circulate about the ice<br />
_ man liking to dig in the earth can no longer dig a hole in the ice<br />
_ man skillfully using needles can no longer treat ice cold limbs<br />
(caused by Jue Ni: contrary afflux of cold).<br />
• Blood vessels become rigid from the cold and cause disturbances of mobility.<br />
One cannot soften them instantly. It is like sailors forced to wait for beautiful<br />
weather (when the ice melts) before being able to sail or for the man of the soil<br />
before being able to dig a hole in the earth.<br />
It is the same for blood vessels and energetic vessels. Treatment of Jue Ni<br />
(cold hands and feet) consists basically of utilizing Hua Qi (fire energy:<br />
moxabustion) to heat up the Jingmai located at the level of the great joints.<br />
382.<br />
When the heat (organic) is retained, the energetic and blood vessels circulate<br />
freely, and this is the time to examine the clinical signs:<br />
_ if the pulse beats without difficulty, acupuncture is used to reestablish the<br />
harmony of the blood and energy<br />
_ if the pulse is hard and hurried (signs of fullness of the perverse energy),<br />
the technique of dispersion must be employed to wipe out the stases, toughenings<br />
and blood and energetic accumulations.<br />
The procedure must be repeated until the potential diminution of the energy<br />
of Jue Ni (contrary afflux). This is what one calls the method of Jie Jie (outcome).<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph speaks on the meaning of Jie Jie (outcome, conclusion).<br />
1- As man responds to Heaven and Earth, he must know the Dao (principles, rules) of the natural world.<br />
This knowledge is the same resolution of the word “outcome” (denouement)√.<br />
2- Subterranean water, reeds and acores are the manifestations located, respectively, in the interior (Li)<br />
and at the exterior (Biao) of the earth. In man, Biao and Li designate the anatomic layers at the level of which one<br />
determines the emptiness and fullness of the blood and energy.<br />
3- To treat cold hands and feet (caused by Jue Ni: contrary afflux), it is necessary to use:<br />
_ first, moxabustion<br />
_ second, acupuncture.<br />
This therapy is one of the methods of Jie Jie (outcome, denouement). As a result, the term<br />
“Jie Jie” also implies the sense of freeing accumulations of perverse energy.<br />
PARAGRAPH 8<br />
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“The essential effect of needling is to harmonize the circulation of Qi<br />
(energy). Qi, originating from food metabolism and preserved in the stoamch, is<br />
the source (of the formation) of Ying (Rong: nutritive energy) and Wei (defensive<br />
energy). Ying and Wei circulate following their own route except the Tong Qi<br />
(active, innate energy). Tong Qi accumulating within Shang Qihai (upper sea of the<br />
energy) reaches the respiratory routes and the Tong Qi accumulating within the<br />
Xia Qihai (lower sea of the energy) descends to Qichong (St 30) toward the feet.<br />
383.<br />
This is why, when Cold-Yin causes Jue Ni (contrary afflux responsible for<br />
cold feet), Tong Qi can no longer descend and provokes the stagnation of blood and<br />
energy. If moxabustion is not used to activate the energetic and blood circulation,<br />
one cannot treat it by acupuncture.<br />
During treatment by acupuncture, the physcian must judge the emptiness and<br />
fullness of the Jingmai (principal channels) while palpating them, percussing the<br />
points of impact and observing the corresponding reactions. One then can treat the<br />
energy which spontaneously descends. The harmony of the 6 channels (3 Yin and<br />
3 Yang of the foot and hand) indicates the absence of disease or, if they all present<br />
the same, it cures spontaneously√√.<br />
a) If one of the 6 channels presents phenomena of fullness at the top and<br />
emptiness down below, it involves the excess of the energy of Heng Luo<br />
(transversal Luo vessel) which impedes the circulation of the principal channel.<br />
The treatment consists of determining the Heng Luo<br />
effected and dispersing it. This technique also carries the name Jie Jie<br />
(undo the knot).<br />
b) In the case of cold at the top and heat down below, it is advised to needle<br />
the cervico-nuchal region belonging to the Foot Taiyang (Bl) and leave the needle<br />
in place a long time. After needling, it is necessary to apply moxabustion to the<br />
scapulo-cervico-nuchal region to assure the normal descent of the heat.<br />
c) In the case of heat at the top and cold down below, one must examine the<br />
vessels in a state of emptiness blacked at the bottom of the body and tonify them.<br />
Stop the procedure when the Yang energy begins to descend.<br />
This technique is known as “to conduct the heat from the top toward the<br />
bottom”.<br />
d) In the case of strong fever (hyperthermia) accompanied by Yang Madness<br />
(Kuang), visual and auditory hallucinations, raving... it is recommended to needle<br />
the Foot Yangming (St) and its Dai Luo (great Luo of the stomach) in tonification in<br />
the event of emptiness of the energy and in dispersion in the event of fullness of<br />
the blood.<br />
Moreover, the physician must ask the patient to lie down on his back and,<br />
grasping the front of his head with two hands, he presses and massages himself<br />
along the 2 Renying (St 9) and the 2 Daiying (St 5) with 4 fingers (thumbs and<br />
index fingers) according to the manual methods called “Juan” (roll) and “An”<br />
(press), pushing from the top downward to the middle of Quepen (St 12). The<br />
procedure is stopped upon the disappearance of the heat.<br />
This technique bears the name “to push and disperse”.”<br />
EXPLANATIONS AND COMMENTARIES 384.<br />
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N.V.N.:<br />
1- This paragarph speaks about the harmonization of Qi (energy). But the word “Qi” designates at the<br />
same time:<br />
_ Ying Qi (Rong: nutritive energy) circulating within the channels and<br />
_ Wei Qi (defensive energy) circulating outside the channels<br />
_ and Tong Qi (innae, active energy) localizing within the thorax and abdomen.<br />
According to Zhang Jing Yue:<br />
“Tong Qi, also called Dai Qi (great energy), is located at the level of Qihai (sea of energy) of the superior<br />
(thoracic, CV 17) region and inferior (abdomianl, pelvic, CV 6) region.<br />
Superior Qihai (Shang Qihai, CV 17) communicates with the respiratory routes.<br />
Middle Qihai (Zhong Qihai, CV 12) communicates with the digestive routes.<br />
Inferior Qihai (Xia Qihai, Cv 6- “Sea of Energy”) passes to the point Qichong (St 30) to reach the feet.”<br />
(Figure 4).<br />
Figure 4:<br />
Shang Qihai (Tanzhong, CV 17), Zhong Qihai (Zhongwan, CV 12),<br />
Xia Qihai (Qihai, CV 6) and Qichong (St 30).<br />
The word “Qi” (energy) designates therefore Ying, Wei and Tong Qi. Clinically, one must determine these<br />
types of energy toward a therapeutic goal.<br />
2- The word “Jue” (“afflux”, flooding) implies the sense of Jue Ni (contrary afflux), that is to say, afflux<br />
(flooding) of the Cold-Yin energy. When this phemonemon of flooding occurs at the foot, the circulatory path of<br />
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385.
the Yang energy is blocked and the Tong Qi can no longer descend. As a result, one must use moxabustion to<br />
combat the cold because acupuncture alone cannot resolve the problem of Jue Ni (contrary afflux or flooding).<br />
3- The 6 channels designates the 3 Yin and 3 Yang of the foot and hand. The harmony of these Jingmai is<br />
synonymous with the absence of disease.<br />
• Case of fullness at the top and emptiness below<br />
originates from the afflux of the energy of the channel of the foot. One must examine the<br />
Heng Luo (transversal Luo vessel) of the corresponding principal channel and disperse it. This technique also<br />
has the name “Jie Jie” (untie the knot).<br />
• Case of cold at the top and heat below<br />
According to Zhang Shi:<br />
“This syndrome is due to the ascent of the Xiajiao (Lower Jiao) which goes from the bottom upward. The<br />
Taioyang, master of the energy of the Yang channels, originates from Water of the bladder and the disease of cold<br />
at the top and heat at the bottom is due to a blockage of the energy of Taiyang at the bottom. This is why it is<br />
recommended to needle the points of the cervico-nuchal region belonging to the Taiyang to bring the energy<br />
toward the top. During the needling, one must moreover apply moxabustion to the region which extends from the<br />
neck to the nucha toward the shoulder until the energy (heat) of the bottom reaches the top.”<br />
And Zhang Jing Yue adds:<br />
“The ailment characterized by cold at the top and heat at the bottom is due to the emptiness of Yang above<br />
and fullness below. First, one must needle the points Dazhui (GV 14) and Tianzhu (Bl 10) of the cervico-nuchal<br />
region to which is added moxabustion until the ascent of the energy (heat).”<br />
This technique is named “Push the energy fron=m the bottom toward the top”.<br />
Figure 5:<br />
Localization of the points Tianzhu (Bl 10) and Dazhuoi (GV 14).<br />
• Case of heat above and cold below<br />
According to Ma Shi:<br />
“In the ailments caused by heat at the top and cold down below, one must examine the collapsedaffaisee<br />
vessels of the region of the Jingmai to tonify them in order to bring the energy from the top toward the bottom.<br />
This technique has the name “to conduct the energy from the top toward the bottom”.<br />
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386.
• Case of strong fever with hallucinations, mental confusion... .<br />
Strong fever injures the blood and energy. One must tonify the Foot Yangming (St) and its Dai Luo (Great<br />
Luo) because the stomach channel contains much blood and energy. Together with acupuncture, massage must be<br />
used according to the Juan (roll) and An (push) methods at thelevel of the points Daiying (St 5), Renying (St 9)<br />
and Quepen (St 12) until the disappearance of the heat.<br />
This technique is called “to push and disperse”.<br />
Figure 6:<br />
Localization of the points: Daiying, Renying and Quepen.<br />
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PARAGRAPH 9<br />
Huangdi:<br />
“One channel can create numerous diseases<br />
_ in the form of pain<br />
_ in the form of abscess<br />
_ in the form of Heat (fever)<br />
_ in the form of cold (chills)<br />
_ in the form of itching sensations<br />
_ in the form of numbness (Bi)<br />
_ in the form of paresthesia... .<br />
Their evolution is limitless. What is their cause?”<br />
Qi Bo:<br />
“They are all caused by Xie Qi (perverse energy) of a different nature.”<br />
387.<br />
Huangdi:<br />
“I have heard you speak of numerous Qi (energy):<br />
_ Zheng Qi (principal, standard energy)<br />
_ Chen Qi (original, source energy)<br />
_ and Xie Qi (perverse energy).<br />
What do you mean by “Chen Qi” (source energy)?”<br />
Qi Bo:<br />
“1- The source energy (original, Chen Qi) originates from Tian Qi<br />
(energy of Heaven: respiration) and from Di Qi (energ of Earth: foods) to maintain<br />
the body.<br />
2- The principal, regular energy (Zheng Qi) is also called Zheng Feng<br />
(regular wind) coming from one of the 4 cardinal directions responding to the<br />
corresponding season. This regular wind (Zhong Feng) reveals neither the nature<br />
of Shi Feng (Emptiness/Fullness: destructive wind) nor that of Xu Feng<br />
(Emptiness/Wind: wind that only penetrates into the organism when one is in<br />
emptiness).<br />
3- Perverse energy (Xie Qi) has nin it the nature of Xu feng<br />
(Emptiness/Wind), injurous to the energy of man. With each intrusion, it deeply<br />
infiltrates into the organism and can no longer be released. In contrast, Zheng<br />
Feng (regular wind) only affects man superficially. it can use the Chen Qi (source<br />
energy) to be brought to the exterior. In other words, at each occurence, Zheng<br />
Feng is not very powerful and cannot triumph over the Chen Qi (source energy).<br />
This is why, generally, it evacuates itself.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
Zhang Jing Yue furnishes us with the following information:<br />
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“1- Chen Qi (source energy) also has the name Yuan Qi (original energy), This energy has two components:<br />
_ the energy of Heaven (Dan Qi) which penetrates into the organism via the respiratory route<br />
_ and the energy of Earth (Di Qi) which penetrates into the organism via the digestive route.<br />
Before birth, man receives the a priori energy, and after birth, the a posteriori energy (6).<br />
2- The energy circulating within the Yang region (of the body) bears the name Yang Qi, and that<br />
circulating within the Yin region, Yin Qi. 388.<br />
The energy circulating in the interior (of the channels) is Ying Qi (nutritive energy), and that circulating<br />
at the exterior, Wei Qi (defensive energy).<br />
The energy localizing at the spleen is Xung Qi (excitingexaltante energy of the distribution).<br />
The energy localizing at the stomach is Wei Qi (gastric energy).<br />
The energy localizing at Zhongjiao (Middle Jiao) is Zhong Qi (center energy).<br />
the energy localizing at the Xiajiao (Lower Jiao) is Yin-Yuan (Yin source) and Yang Yuan (Yang source).<br />
3- Zheng Feng (regular wind) is the seasonal wind which regularly occurs slowly and harmoniously. this<br />
is the productive wind opposed to Shi Feng (Fullness/Wind) of destructive nature very harmful to man.”<br />
PARAGRAPH 10<br />
“1- When Xu Xie (perverse emptiness) attacks man, it causes such signs as:<br />
_ chills<br />
_ piloerection<br />
_ opening of the pores.<br />
2- When it infiltrates deeply into the organism:<br />
_ at the level of the bones, it causes Osseous Bi (bony obstruction:<br />
blockage)<br />
_ at the level of the muscles, Jin Luan (muscular spasm)<br />
_ at the level of the vessels, Blood Bi (blood obstruction) and forms abscesses.<br />
3- When it attacks the flesh system (dermis), it opposes the Wei (defensive)<br />
energy. In this case,<br />
a- if the perverse Yang is victorious, it causes syndromes of heat.<br />
b- if the perverse Yin is victorious, it causes syndromes of cold.<br />
c- if the cold is victorious, the Chen Qi (source energy) goes away.<br />
d- if the Chen Qi goes away, the Yang is in emptiness.<br />
e- if the Yang is in emptiness, the perverse cold attacks the pilocutaneous<br />
system.<br />
6. One can become perplexed when some acupuncturists refuse to accept the word “energy” to designate “Qi” and<br />
translates it as “breath” or when some authors deny the words “a priori”, “a posteriori” (Tian tian, Hui tian) and translate<br />
these as “anterior Heaven” and “posterior Heaven”.<br />
f- if the perverse energy comes back out via the cutaneous route, it causes<br />
opening of the pores and agitation of the hairs (piloerection).<br />
g- if the perverse energy follows the path of the Ying (nutritive) energy and<br />
the Wei (defesnive ) energy to enter and exit, it causes<br />
“itching”. 389.<br />
h- if the perverse energy stagnates, it causes Bi (obstruction).<br />
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i- if the Wei energy stagnates, it causes “loss of sensation” (paresthesia).<br />
4- When the Xu Xie (perverse emptiness) only infiltrates into half the body<br />
and deeply reaches the organism, it dwells with the Ying (nutritive energy) and<br />
Wei (defensive energy) weakening them. The Chen Qi (source energy) then<br />
abandons its place and, finally, the perverse energy alone persists and causes Tian<br />
Ku (hemiplegia). If the infiltration of perverse energy is relatively less deep, it<br />
causes the dysharmony between the blood and energy, responsible for pain of the<br />
hemibody.<br />
5- When the Xu Xie (perverse emptiness) penetrates deeply into the organism<br />
and remains there for a long time, it causes the confrontation of cold and heat.<br />
_ If the cold is victorious, it causes bony pain (osteo-neuralgia) with<br />
alteration of the flesh system (atrophy).<br />
_ If the heat is victorious, it causes bony necrosis (osteonecrosis) with<br />
pyogenic formation.<br />
_ If the heat infiltrates into the bone, it causes Gu Shi (osteomalacia),<br />
6- There are diseases caused by perverse energy at the level of the<br />
tendinomuscular system triggering disturbances of flexion and extension. In the<br />
chronic state, the Wei (defensive) energy is the cause of Jin Lui (tumors of the<br />
muscles).<br />
7- There are diseases caused by chronic stasis of perverse energy. In this<br />
case, the Wei energy pursues the aggressive movement of the perverse energy and<br />
can no longer return to the exterior. It is the same for the Xin Ye (organic liquid<br />
substances) which stagnate within the stomach and intestines. In the chronic<br />
state, the collection of these stases (perverse energy, Wei energy and organic<br />
liquids) form Zhang Lui (intestinal tumors).<br />
8- There are diseases caused by chronic stasis of perverse energy over<br />
several years, supple to palpation, slowly progressing more deeply and leaving<br />
behind it an accumulation of Xin Ye (organic liquid substances). With each new<br />
attack of perverse energy, the disease worsens:<br />
_ disturbance of the circulation of blood and energy<br />
_ increase in the volume of static mass<br />
_ and transformation into Xi Lui (tumor of static origin).<br />
9- There are stases hard to palpation caused by a chronic accumulation of<br />
perverse energy at the level of the osseous system. In the chronic state, they<br />
penetrate deeply into the bone and adhere to the bony fibers which rapidly<br />
increase in volume to trigger Gu Lui (osseous tumors).<br />
390.<br />
10- There are diseases caused by the accumulation of perverse energy at the<br />
level of the flesh (dermis) to which are added those of the Tong Qi (active, innate<br />
energy). The perverse energy favors heat and suppuration. The area uneffected by<br />
the heat transforms into Rou Ju<br />
(tumors of the flesh).<br />
All these perverse energies manifest in non-fixed locations, but they all have<br />
precise names.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph speaks on the formation of numerous diseases of energetic origin:<br />
_ joint blockage<br />
_ abscess<br />
_ pruritis<br />
_ hemiplegia (accompanied by pain of the hemibody or not)<br />
_ ostealgia<br />
_ osteonecrosis<br />
_ osteomalacia<br />
_ muscular tumors<br />
_ intestinal tumors<br />
_ tumors of static origin<br />
_ osseous tumors<br />
_ dermal tumors... .<br />
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391.
Book IX<br />
Boox IX consists of 6 chapters:<br />
Chapter 76:<br />
Movements of the Wei Energy<br />
(Wei Qi Xing)<br />
Chapter 77:<br />
9 Palaces - 8 Winds<br />
(Jiu Gong Ba Feng)<br />
Chapter 79:<br />
Dissertation on the “9 Needles”<br />
(Jiu Zhen Lun)<br />
Chapter 80:<br />
Years and Dew<br />
(Zuo Lo)<br />
Chapter 81:<br />
Abscesses and Tumors<br />
(Yung Ju)<br />
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no 392/393.
CHAPTER LXXVI<br />
Movements of the Wei Energy<br />
(Wei Qi Xing)<br />
Chapter 76 of the Lingshu speaks on the circulation of Wei energy. it carries out 50 cycles<br />
around the body during one day and one night, that is, 25 passages within Yang and 25 within Yin.<br />
It is stated by our ancient masters: “Wei energy is the “sea of 100 diseases”. Its circulation<br />
obeys very precise rules and is divided into “Yin-Yang/Day-Night”. Needling as a function of a<br />
schedule/timetablehoraires can potentiate the effect of treatment.”<br />
This chapter also addresses the problem of the wait for the arrival of the energy at the level<br />
of the 3 Yin and 3 Yang during application of the method of tonification and dispersion.<br />
This chapter consists of 5 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“ I would like to hear you speak about the circulation of the Wei (defensive)<br />
energy and of its movements of entering and exiting from the “Yin/Yang-<br />
Interior/Exterior” of the body.”<br />
Qi Bo:<br />
“The year has 12 months, and the day, 12 hours. (1)<br />
Zi (1st Terrestrial Branch) and Wu (7th Terrestrial Branch), located<br />
respectvely to the South and North, form the Jing (vertical line:<br />
celestial longitude). 394.<br />
Mao (4th Terrestrial Branch) and You (10th Terrestrial Branch), located<br />
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espectively to the East and West, form the Wei (horizontal line: celestial latitude).<br />
The solar convolution around the 28 constellations desrcibe in obvious<br />
fashion the 4 cardinal points (East, South, West, North) which gives 28/4 = 7<br />
constellations for each cardinal point.<br />
The line traced from East to West, from the Fang star to the Mao star, becomes<br />
the Wei (celestial latitude) and that traced from North to South, from the Xu star to<br />
the Zhang star, becomes the Jing (celestial longitude).<br />
From there,<br />
_ from the Fang star of the East, the Jing (celestial longitude), which passes<br />
via the South. arrives at the Pi star of the West and crosses near to the 14<br />
constellations, is Yang.<br />
_ and from the Mao star of the West, the Jing (celestial longitude), which<br />
passes via the North, arrives at the Xu star of the East and crosses near to the 14<br />
constellations, is Yin.<br />
Yang governs day, and Yin, night. This is why the circulation of the Wei<br />
energy and the solar convolution are similar and is subject to the same law. In 1<br />
night and 1 day the Wei energy travels around the body 50 times. During the day, it<br />
circulates 25 times in the Yang, and at night, 25 times in the Yin where it carries<br />
out rotative movements in the same time at the level of the inter-organ spaces.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the circulation of the Wei energy during the day and night.<br />
a) The Zi hour (23-1h) corresponds to the middle of the night (midnight), and the Wu hour<br />
(11-13h), the middle of the day (noon). These periods respond to Jing (longitude: North-South).<br />
The Maohour (5-7h) corresponds to the morning, and the You hour (17-19h), to the evening. These periods<br />
respond to Wei (latitude: East-West).<br />
b) The celestial vault consists of 28 constellations.<br />
The Fang and Mao stars are located at Wei (latitude: East-West), and the Wu and Zhang stars, at Jing<br />
(Longitude: North-South).<br />
1. One Chinese “hour” = 2 Western hours.<br />
As a result, the stars located between Fang and Pi are Yang, and those located between Mao and Xin are<br />
Yin. Jing Yang govern day, and Jing Yin, night.<br />
In man, during one day and one night, the Wei energy circulates 50 times around the body.<br />
During the day, it circulates 25 times at the level of the Foot and Hand Yangming (St and LI).<br />
During the night, it circulates 25 times atthe level of the Yin channels, beginning at the Foot Shaoyin (Ki)<br />
and ending at the Foot Taiyin (Sp)... .”<br />
II - N.V.N.:<br />
a) Zhang Jing Yue gives us the following details:<br />
“ _ The 12 hours designate the 12 Terrestrial Branches. (2)<br />
_ Jing (celestial longitude) is static.<br />
_ Wei (celestial latitude) is dynamic.<br />
_ Zi (1st Terrestrial Branch) and Wu (7th Terrestrial Branch) are located respectively at the North pole<br />
and South pole. They do not move). This is why the line connecting these 2 poles is named Jing (celestial<br />
longitude).<br />
_ Mao (4th Terrestrial Branch) is oriented toward the East and is subjected to the movements of ascent.<br />
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395.
This is why the line connecting these 2 cardinal points is named Wei (celestial latitude).<br />
_ Heaven is divided into 4 cardinal points (North, South, East. West). Each cardinal point consists of 7<br />
constellations (28/4):<br />
The 7 stars traveling across the East are Jia, Geng, Chi, Fang, Xin, Zi and Ge.<br />
The 7 stars traveling across the West are Que, Luo, Wei, Mao, Pi, Zui and Sin.<br />
The 7 stars traveling across the South are Jing, Gui, Lua, Jing, Zhang, Ju and Chen.<br />
The 7 stars traveling across the North are Tou, Yu, Nu, Xu, Niu, Se and Bi.<br />
In total, within Heaven, 7 X 4 = 28 constellations (stars) travel.<br />
The Fang star located at Mao (4th Terrestrial Branch: 5h-7h) and the Mao star located at You (10th<br />
Terrestrial Branch: 17h-19h) are the 2 coordinates that allow the location of Wei (celestial latitude).<br />
The Xu star located at Zi (1st Terrestrial Branch: 23h-1h) and the Zhang star located at Wu (7th<br />
Terrestrial Branch: 11h-13h) are the 2 coordinates that allow the location of Jing (celestial longitude).<br />
The stars located successively at Mao, Chen, Si, Wu, Wei and Shen (4th, 5th, 6th, 7th, 8th and 9th<br />
Terrestrial Branches) are Yang.<br />
The stars located successively at You, Xu, Hai, Zi, Chou, and Yin (10th, 11th, 12th, 1st, 2nd and 3rd<br />
Terrestrial Branches) are Yin.<br />
Ynag of Heaven governs the day, and Yin, the night. In man, Yang governs the 6 bowels, and Yin, the 5<br />
organs.<br />
This is why, durng the day, the Wei energy circulates 25 times within the Yang part, and during the<br />
night, 25 times within the Yin part of the body.<br />
In total, the movements of the Wei energy and the apparent movements of the sun are parallel and obey<br />
the same Yin-Yang law.”<br />
2. Recall that the 12 Terrestrial Branches are:<br />
1- Zi (rat) = 23h-1h 7 - Wu (horse) = 11h-13h<br />
2 - Chou (buffalo) = 1h-3h 8 - Wei (goat) = 13h-15h<br />
3 - Yin (tiger) = 3h-5h 9 - Shen (monkey) = 15h-17h<br />
4 - Mao (cat) = 5h-7h 10 - You (cock) = 17h-19h<br />
5 - Chen (dragon) = 7h-9h 11 - Xu (dog) = 19h-21h<br />
6 - Si (snake) = 9h-11h 12 - Hai (pig) = 21h-23h.<br />
b) We present below a table of distribution of the 28 constellations at the level of the 4 cardinal points<br />
and two figures of the distribution of the 28 constellations within the celestial vault/canopy√: one according to<br />
the Neijing and the other established by Chamfrault and ourselves.<br />
396.<br />
Table 1:<br />
Distribution of the 28 constellations within the 4 cardinal point.<br />
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EAST<br />
and the name of<br />
the stars<br />
1 - Jia<br />
2 - Geng<br />
3 - Chi<br />
4 - Fang<br />
5 - Xin<br />
6 - Zi<br />
7 - Ge<br />
SOUTH<br />
and the name of<br />
the stars<br />
Jing<br />
Gui<br />
Lua<br />
Jing<br />
Zhang<br />
Ju<br />
Chen<br />
WEST<br />
and the name of<br />
the stars<br />
Que<br />
Lou<br />
Wei<br />
Mao<br />
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Pi<br />
Zui<br />
Sin<br />
NORTH<br />
and the name of<br />
the stars<br />
Tou<br />
Yu<br />
Nu<br />
Xu<br />
Niu<br />
Se<br />
Bi<br />
397.
Figure 1:<br />
Distribution of the 28 constellations (according to the Neijing).<br />
Figure 2:<br />
Distribution of the 28 constellations (according to Chamfrault).<br />
PARAGRAPH 2 398.<br />
“This is why, at daybreak, after having completed 25 passages within the Yin,<br />
the Wei energy emerges at the level of the eye. As soon as one opens his eyes, it<br />
begins to circulate.<br />
1- From the internal canthus of the eye, it spreads toward the Foot taiyang<br />
(Bl),<br />
_ reaches the head<br />
_ and descends the nucha and back to the external tip of the little toe (where<br />
the point Zhiying- Bl 67 is found).<br />
2- From the external canthus of the eye, it spreads toward the bottom and<br />
327 Rough Draft For JTS Students Only
follows the path of the Hand Taiyang (SI),<br />
_ reaches the shoulder<br />
_ and descends the forearm to the external tip of the little finger (where the<br />
point Shaoze- SI 1 is found).<br />
3- From the external canthus of the eye, it spreads toward the path of the Foot<br />
Shaoyang (GB),<br />
_ descends toward the shoulder<br />
_ is directed toward the foot<br />
_ and reaches the interdigital space of the 4th and 5th toes and ends at the<br />
external tip of the 4th toe (where the point Qiaoyin- GB 44) is found).<br />
4- From the external canthus of the eye, it is directed toward the path of the<br />
Hand Shaoyang (SJ),<br />
_ descends toward the shoulder<br />
_ reaches the arm<br />
_ and ends at the external tip of the ring finger (where the point Guanchong-<br />
SJ 1 is found).<br />
5- From the external canthus of the eye, it spreads in front of the ear,<br />
_ reaches the region belonging to the point Chenqi (St 1)<br />
_ arrives at the region of the point Jiache (St 6)<br />
_ follows the path of the Foot Yangming (St)<br />
_ and descend toward the external tip of the 2nd toe (where the point Lidui- St<br />
45 is found).<br />
6- From the back of the ear, it spreads toward the sub-auricular region,<br />
_ reaches the path of the Hand Yangming (LI)<br />
_ arrives at the shoulder and arm<br />
_ reaches the side the thumb<br />
_ and penetrates into the palm of the hand. 399.<br />
7- When it reaches the foot, it also penetrates into the sole, then it exits via<br />
the internal malleolus,<br />
_ reaches the Yin region (Foot Shaoyin- Ki)<br />
_ reascends toward the top<br />
_ and flows into the eye.<br />
It forms in this way a “Zhou” (3).”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph concerns the circulation of the Wei Qi during the day at the level of the Yang part of the<br />
body. Its trajectory takes off from the Foot Taiyang (Bl), passes via the 6 bowels and arrives at the Foot Shaoyin<br />
(Ki).<br />
1- The Foot Taiyang (Bl) starts at the point Jingming (Bl 1). This point of departure explains why it ia<br />
said: “At daybreak, the Wei energy manifests at the eye”. In effect, the eye is the site of gathering of the energy<br />
of the “good descendents/lineage lignee” or Tong Mai (designating the Ying, Wei and Jing energies).<br />
When the Jing of the 5 organs and 6 bowels reunites at the eye, it transforms into ocular Jing (Jing Ming).<br />
This is why, at daybreak, when Yin comes to an end, Yang arrives and the eyes open up.<br />
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Upon the opening of the eyes, the Wei energy spreads to the cranium via the path of the Foot Taiyang (Bl),<br />
runs along the nucha, arrives at the back and descends to the foot to the point Zhiyin- Bl 67.<br />
2- The circulation of Wei energy does not follow the circadian rhthym like the Ying Qi does. It starts at<br />
the internal canthus of the eye, where the point Jingming Bl 1 occurs, in order to spread, without penetrating, to<br />
the paths of the Foot Taiyang (Bl). Then it begins to appear at the external canthus of the eye, where the point<br />
Tongziliao- GB 1 is found, to reach, without penetrating, the paths of the Foot and Hand Shaoyang (GB and SJ) and<br />
toward the Foot and Hand Yangming (St and LI).<br />
3- The Hand Yangming (LI) possesses a secondary vessel which penetrates into the ear and then returns to<br />
the principal channel located in the subauricular region where the point Futu (LI 18) is found... . It is this route<br />
that the Wei energy diffuses to, up to the point Shangyang (LI 1).<br />
4- Via the route of the Foot Yangming (St), the Wei energy reaches the dorsal surface of the foot,<br />
penetrates iinto the sole and exits from the internal malleolus where the point Shaohai (Ki 6)<br />
is found belonging to the Foot Shaoyin (Ki). From this point, the Wei energy reaches Jingming<br />
(Bl 1) via the path of the Yinqiao curious channel and completes one cycle or “Zhou”.<br />
In conclusion, the circulation of Wei energy is carried out during the day in the Yang part of the body to<br />
which it must join the Foot Shaoyin (Ki) in order to accomplish one Zhou. In effect, in Chapter 71 of this classic<br />
(“Perverse Guest”), we read:<br />
“The Wei Qi (defensive energy), fiery and agile energy, originating from the Cereal Water (Shui<br />
Gu), circulates first in a continuous fashion within the epidermo-dermal space and the zone of<br />
distribution of the flesh (Fen Ru: space sparating dermis and muscle). During the day, it circulates<br />
within the Yang part, and at night, within the Yin part of the body, generally in the region belonging to<br />
the Foot Shaoyin (Ki) before following the circuit of the 5 organs and 6 bowels.”<br />
In other words, during one day and one night, in order to circulate, the Wei energy cannot be separated<br />
from the Foot Shaoyin (Ki). This phenomenon is explained by the fact that the Ben (Root) of man is none other<br />
than the Jing and Qi.<br />
3. Circuit, cycle.<br />
• Qi (energy) is Yang, and Yang comes from Yin; Jing (quintessence) is Yin, and Yin comes from Yang.<br />
• Ying Qi, by its origin, is Yin. It must inevitably follow the lung to descend.<br />
The reason for the exteriorization of Wei energy from the Xiajiao (Lower Jiao) is then clear. The kidney<br />
responds to Water, and Water is the root of the energy. This is why Upper Qihai<br />
(Upper Sea of Energy) is found at Tanzhong (CV 17) and Lower Qihai (Lower Sea of Energy) is found at the Dan<br />
Dian (infraumbilical zone). Therefore, the kidney and lung are the fundamental bases of Yin and Yang.<br />
PARAGRAPH 3<br />
“This is why,<br />
_ when the sun is displaced one She (4), the Wei energy travels the body in 1.8<br />
Zhou (precisely 50/28 = 1.785 cycles);<br />
_ when the sun is displaced 2 She, the Wei energy travels the body in 1.8 X 2 =<br />
6.3 Zhou;<br />
_ when the sun is displaced 3 She, the Wei energy travels the body<br />
in 1.8 X 3 = 5.4 Zhou’<br />
_ when the sun is displaced 4 She, the Wei energy travels the body in 1.8 X 4 =<br />
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400.
7.2 Zhou;<br />
_ when the sun is displaced 5 She, the Wei energy travels the body in 1.8 X 5 =<br />
9.0 Zhou;<br />
_ when the sun is displaced 6 She, the Wei energy travels the body in 1.8 X 6 =<br />
10.8 Zhou;<br />
_ when the sun is displaced 7 She, the Wei energy travels the body in1.8 X 7 =<br />
12.6 Zhou... ;<br />
_ and when the sun is displaced 14 She. the Wei energy travels the body in 1.8<br />
X 14 = 25.2 Zhou.<br />
401...<br />
It is, in this manner, that the Yang ends at the Yin and that the Yin begins to<br />
receive the energy.<br />
• When the energy reaches the Yin,<br />
_ from the Foot Shaoyin (Ki), it passes to the kidney<br />
_ from the kidney, it passes to the heart<br />
_ from the heart, it passes to the lung<br />
_ from the lung, it passes to the liver<br />
_ from the liver, it passes to the spleen<br />
_ and from the spleen, it passes to the kidney<br />
to end one Zhou (that is, 25 Zhou during the night as for the Yang part during<br />
the day).<br />
• To 25 Zhou during the night, one must also add 0.2 (see above) as 0.4 is the<br />
number for 1 day and 1 night. As a consequence, the “sleep/wake” cycle in man,<br />
late or early, takes into account these surplus√ numbers.”<br />
4. “Star” or unit of measure of solar movement (of one constellation or the other) = solar degree.<br />
EXPLANATIONS AND COMMENTARIES<br />
N,V.N.:<br />
This paragraph involves the 25 diurnal and 25 nocturnal cycles of the Wei energy.<br />
During the day, it circulates at the level of the 3 Yang (Taiyang, Shaoyang, Yangming) and ends up at the<br />
Foot Shaoyin (Ki) where it completes the cycle (Zhou). During the night, from the Foot Shaoyin (Ki), it passes to<br />
the kidney organ and circulates following the inhibitory chains of the “5 Movements”.<br />
We present below a diagram of the circulation of Wei energy at the level of the 3 Yang and at the level of<br />
the 5 organs (Figure 3).<br />
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331 Rough Draft For JTS Students Only<br />
402.
Figure 3:<br />
Circulation of the Wei energy at the level of the 3 Yang and 5 organs<br />
(according to the law of the 5 Movements).<br />
PARAGRAPH 4 401...<br />
Huangdi:<br />
“Within the organism, Wei energy carries out movements of<br />
“ascent/descent - departure/arrival” which are not always the same. How can one<br />
determine these to practice acupuncture?”<br />
403.<br />
Qi Bo:<br />
“The celestial movements are in excess or insufficiency, and the days can be<br />
long or short. The length of the days is determined by the movements of<br />
“growth/decline” of the 4 seasons (5), and the start of the circulation of Wei<br />
energy, by the end of the night. In one day and one night, the water of the<br />
clepsydra seeps out 100 Ke (6), and 25 Ke represents a half day of one continuous<br />
day√. The days, from morning to night, are long or short. The rule of needling<br />
depends on all this√.<br />
One must respect the Time in order to determine the period of treatment because<br />
the “100 Diseases” apart from time and season are difficult to cure.<br />
This is why it is said: “To treat the emptiness, one must use the method of<br />
pursuit to tonify”. This advice concerns tonification and dispersion performed<br />
before or after the arrival of the energy. One must therefore determine the<br />
emptiness or fullness of the energy in order to apply an appropriate treatment.<br />
This method of waiting to establish the localiztion of the energy also bears the<br />
name “Fung She”<br />
(propicious moment). In other words, if the disease occurs at the 3 Yang channels,<br />
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one must wait for the energy to be well/clearly√ in the Yang zone in order to<br />
needle. It is the same for diseases located at the 3 Yin channels; one must wait for<br />
the arrival of the energy in the Yin zone in order to needle.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph emphasizes tonification and dispersion, techniques of acupuncture whose definition is<br />
found in Chapter 3 (“Explanations and the Little Needles”) of this classic:<br />
“_ “To render the emptiness into fullness” signifies that it is necessary to apply the<br />
technique of tonification in the case of emptiness of Qi Kou (moiuth of the energy: radial pulse). “To<br />
excrete what is full” indicates that one must apply the technique of dispersion in the case of<br />
fullness of Qi Kou;<br />
_ “To eliminate the compressions” is to dissolve the stagnation of perverse energy within<br />
the Jingmai. “To render the fullness into emptiness” is to disperse the perverse<br />
energy situated within the channel in fullness;<br />
5. During the spring and autumn equinox, the days and nights have the same duration. But from winter solstice,<br />
the days begin to get longer and the nights shorter, and from summer solstice the days begin to get shorter and the nights<br />
longer.<br />
6. Unit if time in Huangdi’s era.<br />
_ “First slow, then rapid is to render full” implies slow implantation and rapid<br />
removal of the needle (in the case of tonification). “First rapid then slow is to render empty”<br />
implies rapid implantation and slow removal of the needle (in the case of dispersion);<br />
_ “To speak of emptiness and fullness like to be or not to be” means to say that<br />
one must speak of fullness when the energy is present and of emptiness when the energy is absent.<br />
“To examine before and after like to lose or not to lose” means to say one must determine the<br />
emptiness and fullness of the energy to apply in the first place or in the second place tonification<br />
or dispersion and examine for the regression or persistence of the energy;<br />
_”This is emptiness, this is fullness, like gain and loss” signifies that during<br />
tonification, the individual quivers as if he gained something, and during dispersion, he<br />
jumps as if he lost something.”<br />
PARAGRAPH 5<br />
“When the clepsydra indicates:<br />
_ 1 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Taiyang (Bl and SI)<br />
_ 2 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Shaoyang (GB and SJ)<br />
_ 3 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Yangming (St and LI)<br />
_ 4 Ke of outflow, the Wei energy of man is found in the Yin part and<br />
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404.
circulates within the Foot Shaoyin (Ki)<br />
_ 5 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Taiyang (Bl and SI)<br />
_ 6 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Shaoyang (GB and SJ)<br />
_ 7 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Yangming (St and LI)<br />
_ 8 Ke of outflow, the Wei energy of man is found in the Yin part and<br />
circulates within the Foot Shaoyin (Ki)<br />
_ 9 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Taiyang (Bl and SI)<br />
_ 10 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Shaoyang (GB and SJ)<br />
_ 11 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Yangming (St and LI)<br />
_ 12 Ke of outflow, the Wei energy of man is found in the Yin part and<br />
circulates within the Foot Saoyin (Ki)<br />
_ 13 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Taiyang (Bl and SI)<br />
_ 14 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Shaoyang (GB and SJ)<br />
_ 15 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Yangming (St and LI)<br />
_ 16 Ke of outflow, the Wei energy of man is found in the Yin part and<br />
circulates within the Foot Shaoyin (Ki)<br />
_ 17 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Taiyang (Bl and SI)<br />
_ 18 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Shaoyang (GB and SJ) 405.<br />
_ 19 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Yangming (St and LI)<br />
_ 20 Ke of outflow, the Wei energy of man is found in the Yin part and<br />
circulates within the Foot Shaoyin (Ki)<br />
_ 21 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Taiyang (Bl and SI)<br />
_ 22 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Shaoyang (GB and SJ)<br />
_ 23 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Yangming (St and LI)<br />
_ 24 Ke of outflow, the Wei energy of man is found in the Yin part and<br />
circulates within the Foot Shaoyin (Ki)<br />
_ 25 Ke of outflow, the Wei energy of man is found in the Foot and Hand<br />
Taiyang (Bl and SI).<br />
Such is the calculation (timetable) of the circulation of Wei energy during a<br />
half day. From the Feng star to the Pi star, one counts 14 stars and 50 Ke of outflow<br />
of the clepsydra. The solar cycle, representing a half day, corresponds to the<br />
circuit of one star, and the outflow of the clepsydra is about 3 4/7 Ke.<br />
The classic, “Da Yu”, states:<br />
334 Rough Draft For JTS Students Only
“In permanent fashion, the sun is displaced from one star to another, and<br />
the energy of man begins to surely circulate at the level of the Foot and Hand<br />
Taiyang (Bl and SI).<br />
This is why, in the course of the displacement of the sun (from one star to<br />
another), the Wei energy successively circulates at the level of the 3 Yang, then<br />
within the Yin zone belonging to the Foot Shaoyin (Ki). The cycle is perpetual.<br />
The natural world also obeys this rule which, in spite of its complexity, is<br />
clear:<br />
_ after the end, is the beginning<br />
_ after day, is night<br />
_ after 100 Ke, other Ke succeed them<br />
_ after 50 cycles, the Wei energy begins again... .”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
We present below:<br />
_ two tables of scheduledhoraire movements of the Wei energy (diurnal and nocturnal)<br />
_ and a study of the sites of reunion/passage (Qi Jie) of the Ying (nutritive) Qi and Wei (defensive)<br />
energy toward a practical goal.<br />
335 Rough Draft For JTS Students Only
1- Scheduled movements of the Wei energy<br />
a) Table 1: during the day 406.<br />
b) Table 2: during the night 407.<br />
336 Rough Draft For JTS Students Only
Ancient Hour<br />
1 Ke<br />
2 Ke<br />
3 Ke<br />
4 Ke<br />
5 Ke<br />
6 Ke<br />
7 Ke<br />
8 Ke<br />
9 Ke<br />
10 Ke<br />
11 Ke<br />
12 Ke<br />
13 Ke<br />
14 Ke<br />
15 Ke<br />
16 Ke<br />
17 Ke<br />
18 Ke<br />
19 Ke<br />
20 Ke<br />
21 Ke<br />
22 Ke<br />
23 Ke<br />
24 Ke<br />
25 Ke<br />
26 Ke<br />
27 Ke<br />
28 Ke<br />
29 Ke<br />
30 Ke<br />
31 Ke<br />
32 Ke<br />
33 Ke<br />
34 Ke<br />
35 Ke<br />
36 Ke<br />
37 Ke<br />
38 Ke<br />
39 Ke<br />
40 Ke<br />
41 Ke<br />
42 Ke<br />
43 Ke<br />
44 Ke<br />
45 K<br />
46 Ke<br />
47 Ke<br />
48 Ke<br />
49 Ke<br />
50 Ke<br />
Actual hour<br />
0h 14mn 24s<br />
0h 28mn 48s<br />
0h 43mn 12s<br />
0h 57mn 36s<br />
1h 12mn 0s<br />
1h 26mn 24s<br />
1h 40mn 48s<br />
1h 55mn 12s<br />
2h 9mn 36s<br />
2h 24mn 0s<br />
2h 38mn 24s<br />
2h 52mn 48s<br />
3h 7mn 12s<br />
3h 21mn 36s<br />
3h 36mn 0s<br />
3h 50mn 24s<br />
4h 4mn 48s<br />
4h 19mn 12s<br />
4h 33mn 36s<br />
4h 48mn 0s<br />
5h 2mn 24s<br />
5h 16mn 48s<br />
5h 31mn 12s<br />
5h 45mn 36s<br />
6h 0mn 0s<br />
6h 14mn 24s<br />
6h 28mn 48s<br />
6h 48mn 0s<br />
6h 57mn 36s<br />
7h 12mn 0s<br />
7h 36mn 24s<br />
7h 40mn 48s<br />
7h 5mn 12s<br />
8h 9mn 36s<br />
8h 24mn 0s<br />
8h 38mn 24s<br />
8h 52mn 48s<br />
9h 7mn 12s<br />
9h 2imn 36s<br />
9h 36mn 0s<br />
9h 50mn 24s<br />
10h04mn 48s<br />
10h 19mn12s<br />
10h 31mn 12s<br />
10h 48mn00s<br />
11h02mn 24s<br />
11h16mn48s<br />
11h31mn12s<br />
11h 45mn36s<br />
12h00mn00s<br />
Yang Zone (Yang Channels)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangimng (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangimng (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangimng (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangimng (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl)<br />
Shaoyang (SJ, GB)<br />
Yangming (LI, St)<br />
Foot Shaoyin (Ki)<br />
Taiyang (SI, Bl<br />
Shaoyin (passage to the Ki-He axis)<br />
337 Rough Draft For JTS Students Only
338 Rough Draft For JTS Students Only<br />
408.
Table 3: Reunion-meeting points (Qi Jie) of Ying and Wei at the level of upper and lower zones.<br />
Channel<br />
1. Foot Taiyang (Bl)<br />
2. Foot Shaoyang<br />
(GB)<br />
3. Foot Shaoyin (Ki)<br />
4. Foot Jueyin (Li)<br />
5. Foot Yangming<br />
(St)<br />
6. Foot Taiyin (Sp)<br />
7. Hand Taiyang (SI)<br />
8. Hand Shaoyang<br />
(SJ)<br />
9. Hand Yangming<br />
(LI)<br />
10. Hand Taiyin<br />
(Lu)<br />
11. Hand Shaoyin<br />
(He)<br />
12. Hand Jueyin<br />
(XB)<br />
Localization<br />
Area between the heel<br />
(Fuyang- Bl 59) √<br />
Ext. area of the 4th<br />
toe ("Shaoyang"<br />
region")<br />
Area loc. on inner leg<br />
betw. Sp 6 & Sp 8<br />
Area betw. Li 2 and<br />
Li 4<br />
Ext. area of the 2nd<br />
toe (Lidui zone)<br />
Area loc. betw.<br />
Zhongjing (Li 4) and<br />
Sanyinjiao (Sp 6)<br />
Area below ulnar<br />
styloid ("Yanglao"<br />
zone)<br />
Interphalangeal area<br />
(4th/5th finger) ext.<br />
to internal part of<br />
the tip of 4th finger<br />
Area loc. betw.<br />
elbow (LI 11) & the<br />
point Binao (LI 14)<br />
Area of the "inch"<br />
pulse<br />
Area loc. on int. edge<br />
of pisiform on flexion<br />
crease of the wrist<br />
("Shenmen" zone)<br />
Area loc. betw. 2<br />
tendons at middle of<br />
ant. crease of wrist<br />
("Daling" zone)<br />
Lower "reunion" pts.<br />
(roots)<br />
Fuyang (Bl 59)<br />
Qiaoyin (GB 44)<br />
Fuliu (Ki 7)<br />
Jiaoxin (Ki 8)<br />
Zhongfong (Li 4)<br />
Lidui (St 45)<br />
Sanyinjiao (Sp 6)<br />
Yanglao (SI 6)<br />
Yemen (SJ 2)<br />
Quchi (LI 11)<br />
Binao (LI 14)<br />
Taiyuan (Lu 9)<br />
Shenmen (He 7)<br />
Daling (XB 7)<br />
Localization<br />
Ocular zone<br />
("Mingmen")<br />
Area loc. in front of<br />
the ear ("Jong Long")<br />
Back "shu" area and<br />
submental zone<br />
Back "shu" area<br />
Submaxillary area<br />
(Renying zone)<br />
Back ":shu" area &<br />
sublingual zone<br />
Area above<br />
Jingming<br />
Area of the external<br />
canthus of the eye<br />
Frontal area below<br />
ear (Touwei zone)<br />
Brachial area inside<br />
and at the level of<br />
Binao (LI 14)<br />
Back "shu" area<br />
Area loc. in 4th<br />
intercostal space<br />
1 distance outside<br />
the breast<br />
339 Rough Draft For JTS Students Only<br />
Upper "reunion" pts.<br />
(summit)<br />
Jingming (Bl 1)<br />
Tinggong (SI 19)<br />
Shenshu (Bl 23)<br />
Lianquan (CV 23)<br />
Ganshu (Bl 18)<br />
Renying (St 9)<br />
Pishu (Bl 20)<br />
other?<br />
New point (PN 1)<br />
Sizhukong (SJ 23)<br />
Touwei (St 8)<br />
Tianfu (Lu 3)<br />
Xinshu (Bl 15)<br />
Tianchi (XB 1)
2- Sites of reunion and passage of Ying energy and Wei energy: 409.<br />
Since Wei and Ying energy circulate differently, they become reunited at very specific places. Each<br />
principal channel therefore has two very distinct points of reunion, one located down below called “root” (Ben)<br />
and another above called “summit” (Jiao).<br />
The lower zones (roots) and upper zones (summits) can be in a state of emptiness or fullness.<br />
According to Chapter 52 (“Defensive Energy”) of the Lingshu:<br />
“The root is found down below. The emptiness of the root becomes expressed as<br />
an emptiness of Yang energy, hence sensation of cold. The fullness of the root is caused by<br />
perverse heat, hence sensation of heat.<br />
The summit is found at the top. The emptiness of the summit immobilizes the<br />
Yang (Wei) energy which cannot ascend, hence vertigo. The fullness of thr summit is caused<br />
by perverse fever provoking a painful sensation of heat.<br />
This is why:<br />
_ in the event of fullness, one must use the method of dispersion to undermine<br />
the perverse energy. One stops the evolution of the disease in this manner;<br />
_ in the event of emptiness, one must use the method of tonification to make the energy<br />
of the body, in a state of immobilization, circulate.”<br />
In order to pass from a lower zone toward the upper zone, the energy must cross a zone of transit (Qi Jie)<br />
located in the thorax, abdomen or on the lower limb; this zone of transit can also be in a state of emptiness or<br />
fullness.<br />
In effect, always according to the Lingshu, in the same chapter, one reads:<br />
_ “Each part of the body has a very specific energetic zone of transit to which<br />
one applies treatment by acupuncture according to the energetic disturbances of the<br />
corresponding zone.<br />
In this manner, to stop the evolution of the disease localizing:<br />
_ at the head, one must use the point of the cranial region (Bahui- GV 20);<br />
_ at the thorax, one must use the points of the upper part of the thorax and the<br />
Back Shu points between the 1st aqnd 2nd dorsal vertebrae;<br />
_ at the abdomen, one must use the Back Shu points between the 7th dorsal<br />
vertebrae and the lumbosacral region and the points belonging to the Chongmai and<br />
the “moving vessels” located at the two sides of the umbilicus (Huangshu- Ki 16 and<br />
Tianshu- St 25);<br />
_ at the lower limbs, one uses the point Qichong (St 30), located to the side of<br />
the artery of the groin crease, and the point Chengshan (Bl 57), at the middle of the calf.”<br />
The significance of these neuralgic points of these three different zones (upper, lower and transit) lies in<br />
the treatment of diseases due to disturbances of the energy of the cephalic, thoracic, abdominal and lower limb<br />
regions.<br />
One must use the “Hao” type needles. Before needling, one must exert pressure on the point used for a<br />
long time and wait for the De Qi (arrival of the energy) under the finger; the physician then gets a specific<br />
objective sensation.<br />
The points belonging to the zones of transit must be needled as a function of the clinical signs:<br />
_ headache<br />
_ vertigo<br />
_ syncope<br />
_ abdominal pain<br />
_ upset stomach with flatulence<br />
_ illnesses of energetic storage.<br />
Always according to the Lingshu (Chapter 52):<br />
“If the pain is erratic, the spot of blood stagnation has not formed; the disease<br />
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410.
can easily be treated.<br />
If the blod stagnation has a form but without painful component, the disease is<br />
chronic. The treatment is not always effective.”<br />
3- In conclusion:<br />
• The circulation of the energy obeys the law of Yin-Yang and is divided into:<br />
_ extenal (Yang) circulation and<br />
_ internal Yin) circulation.<br />
• These timetables horaires of arrival and departure permit application of needling according to the<br />
energetic principles of Chinese medicine.<br />
• These sites of reunion between the Ying (nutritive) and Wei (defensive) energies and these sites of<br />
transit are grouped together as specific points in the treatment of diseases due to disturbances of the energy and<br />
not of the blood.<br />
These important ideas represent one path of current research on the components of chronobiolgy and data<br />
on the true acupuncture techniques that furnish them√√.<br />
Notes:<br />
The Qi Jie points above are drawn from Chapter 52 (“Defensive Energy”) of the Lingshu.<br />
The other groups of Qi Jie points are cited in different chapters: 18 (“Production and Reunion of Ying and Wei”),<br />
52 (“Defensive Energy”), 80 (“Great Confusions√”)... of this classic.<br />
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410.
CHAPTER LXXVII<br />
9 Palaces - 8 Winds<br />
(Jiu Gong Ba Feng)<br />
Chapter 77 of the Lingshu speaks on the location of “Tai Yi” (supreme unity:<br />
polar star).<br />
During the year, Tai Yi perodically moves/displaces/shifts√ toward the<br />
8 cardinal points (North, South, East, West, Northeast, Southeast, Northwest and Southwest) and the<br />
“9 Palaces” (or Gong which are: Qian, Kan, Gen, Zhen, Xun, Li, Kun, Dui and center).<br />
Each cardinal point is the site of distribution of 3 climatic energies (or<br />
3 energetic divisions) during 46 days (or thereabouts), that is 3 X 8 = 24 energetic divisions (cf.<br />
further on) for the 8 cardinal points during the year (about 365 days).<br />
The day of displacement of Tai Yi, from one palace to another, is also the day of exchange of<br />
the climatic energy. If, on the day of exchange, or else several days before or after this day, there<br />
is an atmospheric change, based his on this phenomena one can determine the state of the wind<br />
and rain in order to predict the seriousness or benignity of the disease.<br />
This chapter also addresses the “8 Winds” (Ba Feng) coming from the<br />
8 cardinal points. These 8 winds are grouped together into:<br />
_ Shi Feng (true winds) which agree with thetemps weather and have the function of<br />
maintaining the development of reproduction of beings and things;<br />
_ Xu feng (false winds) which are in opposition to thetemps weather and destroy beings<br />
and things.<br />
This is why our old masters established the method aimed at protecting against diseases<br />
(prophylaxis) based on the “9 Palaces-8 Winds” (9 Gong-8 Feng)√.<br />
This chapter contains 4 paragraphs.<br />
PARAGRAPH 1 412.<br />
“Tai Yi (Supreme Unity: Polar Star) becomes displaced from<br />
Dong Zi (winter solstice: 21st or 22nd of December) in order to seek dwelling in the<br />
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Ye Zhe (mass of leaves) palace during 46 days.<br />
The following day (47th), it seeks dwelling in the Tian Liu (celestial depot)<br />
palace for 46 days.<br />
The following day, it remains at the Shang Men (door of the warehouse)<br />
palace for 46 days.<br />
The following day, it seeks dwelling in the in Luo (Yin path) palace for 45<br />
days. 413.<br />
The following day, it lies in the Xuan Wei (true depthprofondeur conforme)<br />
palace for 46 days.<br />
The following day, it lies in the Shang Guo (gathering of fruits) palace for 45<br />
days.<br />
The following day, it seeks dwelling in the Xin Luo (new path) palace for 45<br />
days.<br />
The next day it returns to the Ye Zhe (mass of leaves) palace, that is to say, at<br />
the Dong Zi (winter solstice) palace to begin the cycle again.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This chapter gives us a table of the “9 Palaces” in order to explain the “8 Winds”<br />
(Ba Feng) coming from the 8 cardinal directions.<br />
a- The orientation of the 9 Palaces is based on the localization of the Ba Gua (8 “Marvels” or 8 Trigrams)<br />
which are Qian, Kan, Gen, Zhen, Xun, Li, Kun and Diu.<br />
b- The localization of these “marvels” (trigrams) is based on the nature of the 5 Movements arranged at<br />
the sides of the 8 cardinal points. In this manner,<br />
_ Kan = 1 responding to Water, located to the North<br />
_ Li = 9 responding to Fire, located to the South<br />
_ Zhen = 3 responding to Wood, located to the East<br />
_ Xun = 4 responding also to Wood, located to the Southeast<br />
_ Diu = 7 responding to Metal, located to the West<br />
_ Qian = 6 responding also to Metal, located to the Northwest<br />
_ Kun = 2 responding to Earth, located to the Southwest<br />
_ Gen = 8 responding also to Earth, located o the Northeast.<br />
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Figure 1:<br />
The 9 Palaces<br />
(Original figure from the Lingshu)<br />
c- According to the characteristics of Yin-Yang and the 5 Movements, each “marvel” (trigram) responds to<br />
one atmospheric energy. In this way, for example:<br />
_ Zhen located to the East (Wood) responds to Chun Fen (spring equinox: March 21st)<br />
_ Li located to the South (Fire) responds to Xia Zi (summer solstice: June 21st or 22nd)<br />
_ Diu located to the West (Metal) responds to Qiu Fen (autumn equinox: September 23st)<br />
_ Kan located to the North (Water) responds to Dong Zi (winter solstice: December 21st or 22nd), etc. (cf<br />
Figure 1) 414.<br />
d- The displacement of Tai Yi (from one Palace to another) always brings about an atmospheric change of<br />
the 4 seasons and 8 periods of the year, a change characterized by favorable or unavorable movements of the<br />
Wind (Shi Feng or Xu Feng), extremely important factors in pathology.<br />
Zhang Jing Yue clarifies for us:<br />
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“Tai Yi remains in each palace for 46 days except in 2 palaces, Qian and Xun where it only stays for 45<br />
days. In effect,<br />
1- Ye Zhe is the palace of Kan (square 1). It governs for 46 days the following 3 periods:<br />
_ Winter Solstice (Dong Zi)<br />
_ Slightly Intense Cold (Xiao Han)<br />
_ Great Cold (Da Han).<br />
2- Tian Liu is the palace of Gen (square 8). It governs for 46 days the following 3 periods:<br />
_ Beginning of Spring (Li Chun)<br />
_ Fine Rain (Yu Shu)<br />
_ Awakening of Worms and Microbes (Jing Zhe).<br />
3- Shang Men is the palace of Zhen (square 3). It governs for 45 days the following<br />
3 periods:<br />
_ Spring Equinox (Chun Fen)<br />
_ Pure Light (Quing Ming)<br />
_ Showers of Spring (Gu Yu).<br />
4- Yin Luo is the palace of Xun (square 4), It governs for 45 days the following 3 periods:<br />
_ Beginning of Summer (Li Xia)<br />
_ Beginning of the Time of Floods (Xia Man)<br />
_ Beginning of the Time of Sowing (Mang Zhong).<br />
5- Shang Tian (also called Tian Gong: Celestial Palace) is the palace of Li (square 9). It governs for 46<br />
days the following 3 periods:<br />
_ Summer Solstice (Xia Zi)<br />
_ Moderate Heat (Xiao Shu)<br />
_ Great Heat (Da Shu).<br />
6- Xuan Wei is the palace of Kun (square 2). It governs for 46 days the following<br />
3 periods:<br />
_ Beginning of Autumn (Li Qiu)<br />
_ Dry Heat (Chu Shu)<br />
_ Thick Fog (Bai Lu).<br />
7- Shang Guo is the palace of Diu (square 7). It governs for 46 days the following<br />
3 periods:<br />
_ Autumn Equinox (Qiu Fen)<br />
_ Thick and fresh Fog (Han Luo)<br />
_ Dew Falling (Shuang Jiang).<br />
8- Xin Luo is the palace of Qian (square 6). It governs for 45 days the following<br />
3 periods:<br />
_ Beginning of Winter (Li Dong)<br />
_ Light Snow (Xiao Xue)<br />
_ Heavy Snow (Da Xue).<br />
In all, Tai Yi becomes displaced at the level of the 8 Palaces for 365 (46+46+46+45+46+ 46+46+45) days<br />
to fulfill its annual cycle. This is why the palaces are 9 in number, but we only describe 8 (the central palace,<br />
Zhong Gong, square 5, being governed by Tai Yi itself).<br />
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415.
PARAGRAPH 2<br />
“Tai Yi is displaced on the Dong Zi day (winter solstice) to enter into the Ye<br />
Zhe (mass of leaves) palace; from there, one calculates the day of its arrival into<br />
the other palaces. In other words, from the number 1 (number of the Kan palace),<br />
Tai Yi progressively passes to the number 9 (number of the Li palace), then it<br />
returns to the number 1 (number of the Kan palace).<br />
The cyclic movements of Tai Yi are perpetual. At the end of the cycle,<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
Each palace (Gong) possesses a number called “number of Luo Shu”, a number which represents the<br />
different phases of atmospheric change of the 4 seasons and the luminous force of the day. they are grouped<br />
together at/withaux the 4 cardinal points, namely:<br />
_ left (East) = 3<br />
_ top (South) = 9<br />
_ right (West) = 7<br />
_ bottom (North) = 1 (see tableau)√?. 416.<br />
1- The numbers are classified into Yang (odd) and Yin (even), The association of Yang (1) and Yin (2)<br />
gives: 1 + 2 = 3.<br />
The number 3 and its multiples express the number of the 4 cardinal points, therefore,<br />
_ the number of the Zhen palace of the east is 3<br />
_ 3 multiplied by 3 = 9, unitary number which represents the Li palace of the South<br />
_ 9 multiplied by 3 = 27<br />
_ 27 - (10 + 10) = 7, unitary number of the Diiu palace of the West<br />
_ 7 multiplied by 3 = 21<br />
_ 21 - (10 + 10) = 1, unitary number of the Kan palace of the North<br />
_ 1 multiplied by 3 = 3, untiary number of the Xhen palace of the East.<br />
In other words, the movements of the Yang (odd) numbers are cyclic.<br />
2- The numbers replying to/?restarting atrepartir the 4 cardinal points (North, South, East, West) are<br />
all unitary numbers called “Curious Numbers” or Yang numbers. They represent day, sunrise (in the East) and<br />
sunset (in the West).<br />
In addition, these numbers express atmospheric changes (cold, heat) of the 4 seasons and the radiant<br />
strength of the day.<br />
Therefore, to the East is the Zhen palace where Chun Fen (spring equinox) occurs; the number 3<br />
represents the moderate heat (Wen or “warm” energy) of spring.<br />
This warm energy fo spring, at its maximal phase, becomes transformed into heat. This becomes displaced<br />
toward the South to the Li palace whose number 9 represents Xia Zi (summer solstice), that is to say, maximal<br />
heat.<br />
Maximal heat becomes transformed into coolnessfraicheur. This becomes displaced toward the West to<br />
the Diu palace whose number 7 represents Qiu Fen (autumn equinox), that is to say, maximal coolness√.<br />
Maximal coolness√is transformed into cold. This is displaced toward the North to the Kan palace whose<br />
number 1 represents Dong Zi (winter solstice), that is to say, maximal cold.<br />
Maximal cold is transformed into moderate heat (Wen: warm). This returns to the East to the Zhen palace<br />
whose number 3 represents the maximum moderate heat of spring.<br />
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These atmospheric movements therefore are cyclic and perpetual.<br />
3- As for daily temperature, the number 3 represents the first glimmer of the sun (dawn).<br />
From the number 3, this luminous force gradually is displaced toward the number 9, that is to say,<br />
toward the middle of the day (noon) to reach its maximal potential. Then progressively it carries out movements<br />
of rotation toward the number 7, that is to say, toward afternoon, slowly growing weaker.<br />
The number 1 represents night (midnight) whose luminous force is the weakest (see<br />
Figure 2). 417.<br />
Figure 2<br />
4- The 4 angles mentioned in the table of the Lingshu (see above) each possess an even number (Yin)<br />
called “occaisional number” whose orientation/movement is opposite to that of the odd (Yang) number.<br />
The Yin number starts with 2, that is to say, to the Southwest at the Kun palace.<br />
_ 2 multiplied by 2 = 4, occaisioanl number of the Xun palace located to the Southeast.<br />
_ 2 multiplied by 4 = 8, occaisonal number of the gen palace located to the Northeast.<br />
_ 2 multiplied by 8 = 16<br />
_ 16 - 10 = 6, occaisional number of the Qian palace located to the Northwest<br />
_ 2 multiplied by 6 = 12<br />
_ 12 - 10 = 2, occaisional number of the Kun palace located to the Southwest.<br />
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In other words, the movement of the numbers are cyclic (see Figure 3).<br />
Figure 3<br />
In this way, the movement of the occaisional (Yin) numbers, like those of the “curious (Yang) numbers”,<br />
can represent energetic variations of the 4 seasons and the change in luminous strength of the day in order to<br />
explain the phenomena of departure/arrival of the cold and heat, of day and night.<br />
5- The essential point is the number 5 noted in the center of the table of the 9 Palaces (Figure 1) because<br />
it is considered as the base of development of all the numbers.<br />
In effect, it is sufficient to compare it with the numbers mentioned in the squares of the table of the 9<br />
Palaces (see Figure 1 and Paragraph 1) in order to have an astonishing meaning√.<br />
In fact,<br />
a- The Yin number (even) 2 multipied by 5 = 10.<br />
This number 10 recurs when one adds the numbers of the squares of the 8 cardinal points:<br />
_ 9 (Top/South) + 1 (Bottom/North) = 10<br />
_ 3 (Left/East) + 7 (Right/West) = 10<br />
_ 4 (Southeast) + 6 (Northwest) = 10<br />
_ 2 (Southwest) + 8 (Northeast) = 10.<br />
b- The Yang (odd) number 3 multiplied by 5 = 15<br />
This number 15 recurs when one adds the numbers of the 3 vertical, 3 horizontal and the<br />
2 diagonal squares.<br />
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418.
• 3 horizontal squares:<br />
_ 4 + 9 + 2 = 15<br />
_ 3 + 5 + 7 = 15<br />
_ 8 + 1 + 6 = 15<br />
• 3 vertical squares:<br />
_ 4 + 3 + 8 = 15<br />
_ 9 + 5 + 1 = 15<br />
_ 2 + 7 + 6 = 15<br />
• 2 diagonal squares:<br />
* Southeast/Northwest squares:<br />
_ 4 + 5 + 6 =15<br />
* Southwest/Northeast squares:<br />
_ 2 + 5 + 8 = 15 (see Figure 4).<br />
c- The Yin (even) numbers (2 + 4 + 6 + 8) multiplied by 5 gives the number 100.<br />
d- The Yang (Odd) numbers (1 + 3 + 5 + 7 + 9) multiplied by 5 give the number 100.<br />
PARAGRAPH 3<br />
Figure 4:<br />
The “9 Palaces” and “9 Numbers”.<br />
“The days of displacement of Tai Yi (Supreme Unity) are always followed by<br />
atmospheric changes: rains and winds.<br />
If the rains and winds take place the same day of its displacement, it is<br />
favorable; the monsoon is abundant, the people are at peace and diseases are rare.<br />
If the rains and winds take place before the day of displacment, abundant<br />
rains precede and marked dryness follow.<br />
_ During the sojourn of Tai Yi at Dong Zi (winter solstice), when there are<br />
atmospheric changes, it occupies the place of the King.<br />
During the sojourn of Tai Yi at Chun Fen (spring equinox), when there ar<br />
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419.
atmopsheric changes, it occupied the place of the Minister.<br />
During the sojourn of Tai Yi at Zhong Gong (Central Palace), when there are<br />
atmopsheric changes, it occupies the place of the Mandarin.<br />
During the sojourn of Tai Yi at Xia Zi (summer solstice), when there are<br />
atmospheric changes, it occupies the place of the people.<br />
Called energetic modifications, disturbances take place on the day of passage<br />
of Tai Yi within one of these 5 palaces noted like the wind which breaks branches,<br />
raises sand and stone.<br />
Based on these phenomena, we follow the displacements of Tai Yi to determine<br />
seriousness or benignness of disease; we observe the direction of arrival of the<br />
wind to evaluate prognosis.<br />
420.<br />
The wind coming from the opposite direction opposite to the sejourn of Tai Yi<br />
is named “Xu Feng” (False Wind), a very harmful wind to beings and things, a wind<br />
very evil and very, very deadly. This is why one must know how to predict Xu Feng<br />
to avoid disasters and diseases.<br />
The sages avoid False Wind (Xu Feng) as they would a stream of arrows and<br />
stones.<br />
Therefore, perverse energy does not succeed in injuring their health.<br />
Such is the true meaning of eugenism.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph is divided into 2 parts:<br />
1- Prognosis during displacement of Tai Yi<br />
2- Introduction to the study of Shi Feng and Xu Feng.<br />
PARAGRAPH 4<br />
“This is why, when Tai Yi occurs in the Central Palace (Zhong Gong), it can<br />
become directed toward the sides of the Ba Feng (8 Winds) in order to determine<br />
harmful or propserous meteorologic phenomena.<br />
1- Wind coming from the South is called “Da Ruo Feng” (very weak wind).<br />
When it attacks man, it infiltrates deeply into the interior to lodge in the heart,<br />
and, at the exterior it penetrates into the vessels (channels), its energy governs<br />
the diseases of Heat (Re).<br />
2- Wind coming from the Southwest is named “Mu Feng” (cunning wind).<br />
When it attacks man, it infiltrates deeply into interior to lodge in the spleen, and,<br />
at the exterior, it penetrates into the flesh (dermis). Its energy governs<br />
deficiencies (Ruo).<br />
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3- Wind coming from the West is called “Gang Feng” (powerful wind). When it<br />
attack man, it infiltrates deeply into the interior to lodge within the lung, and, at<br />
the exterior, it penetrates into the skin (epidermis). Its energy governs the<br />
diseases of dryness (Zao).<br />
421.<br />
4- Wind coming from the Northwest is called “Zhe Feng” (destructive wind).<br />
When it attacks man, it infitrates deeply into the interior to lodge within the small<br />
intestine, and, at the exterior, it penetrates into the Hand Taiyang (SI). The<br />
exhaustion of this vessel expresses as an overflowing of perverse energy, and its<br />
obstruction, by a stoppage of energetic circulation able to provoke sudden death.<br />
5- Wind coming from the North is named “Da Gang Feng” (extremely powerful<br />
wind). When it attacks man, it penetrates deeply into the interior to lodge within<br />
the kidney, and, at the exterior, it penetrates into the bones and the 2 Lu Jin (2<br />
rows of paravertebral muscles). Its energy governs the diseases of Cold (Han).<br />
6- Wind coming from the Northeast is called “Xiong Feng” (brutal wind).<br />
When it attacks man, it penetrates deeply into the interior to lodge within the<br />
large intestine and, at the exterior, it penetrates into the ribs, under the axilla and<br />
within the joints of the upper limbs.<br />
7- Wind coming from the East is named “Yin Er Feng” (child wind). When it<br />
attacks man, it penetrates deeply into the interior to lodge within the heart, and, at<br />
the exterior, it penetrates into the vessels (channels). It energy governs the<br />
sensation of heaviness of the body.<br />
8- Wind coming from the Southeast is called “Ruo Feng” (weakening wind).<br />
When at attacks man, it penetrates deeply into the interior to lodge in the stomach,<br />
and, at the exterior, it pentrates into the flesh (dermis). Its energy governs the<br />
sensation of heaviness of the body.<br />
The “8 Winds” (Ba Feng) noted above all come from the side of<br />
“Xu Qi” (false energy, disordered energy). This is why in man, they cause numerous<br />
diseases.<br />
The association of the 3 Xu Qi:<br />
_ Xu Ren: energy of man in a state of emptiness<br />
_ Xu Qi: disordered energy of the seasons<br />
_ Xu Nian: annual energy in a state of emptiness 422.<br />
is the origin of lethal diseases and sudden death.<br />
The ailments caused by 2 Shi Qi (2 true perverse energies) and<br />
1 Xu Qi (false or disordered energy or “Empty Energy”), when they occur in the<br />
presence of wind and rain, become transformed into Cold-<br />
Heat disease (Han Re).<br />
In rainy and humid places, these ailments evolve toward the Wei disease<br />
(atrophic impotence). This is why, the sages avoid the Wind as one arrows and<br />
stones.<br />
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The attack of these 3 Xu Qi associated with a direct attack of wind (Zhong<br />
Feng), always cause collapse, coma and hemiplegia.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph speaks on the different types of Xu Feng (false or empty wind), very harmful to human<br />
beings.<br />
This study is based on the 8 cardnal points in relationship to Yin and Yang and the<br />
5 Movements in order to explain the importance of the influence of the evolution of the cosmic energy in human<br />
beings.<br />
1- The South responds to the Li-Fire palace. When heat comes to manifest, the wind is very weak, hence<br />
the name Da Ruo Feng (very weak wind).<br />
In man, this wind responds to the Fire organ. In the interior, it reaches the heart, and, at the exterior, it<br />
settles in the vessels.<br />
Its disease is that of the Heat.<br />
In the disease of the heart, it is always the Xin Bao (XB) which is affected.<br />
2- The Southwest responds to the Kun-Earth palace. The Yin energy comes from birth, the Yang energy is<br />
found in full phase of fullness. The departure and arrival resemble a discussion (deliberation). It is this wind<br />
coming from the Kan palace and named Mu Feng (cunning wind). In man, it responds to the Earth organ. In the<br />
interior, it reaches the spleen organ, and, at the exterior, it settles in the flesh (dermis).<br />
3- The West responds to the Diu-Metal palace. The energy of metal is hard (powerful). This is why it has<br />
the name Gang Feng (powerful, hard wind).<br />
In man, this wind responds to the Metal organ. In the interior, it reaches the Lung, and, at the exterior, it<br />
settles in the skin (epidermis).<br />
It disease is that of dryness. 423.<br />
4- The Northwest responds to the Qian-Metal palace. Metal governs destruction. This is why its energy<br />
bears the name Zhe Feng (destructive wind).<br />
During attack of the wind from the South, it lodges at the top, and coming from the North, it settles at the<br />
bottom. In our case, it causes disturbances of the Hand Taiyang (SI) because the small intestine, responding to<br />
Bing (3rd Celestial Stem), is the fire-bowel of the Xiajiao (Lower Jiao- LJ).<br />
Metal responds to the West; its energy is destructive.<br />
Water responds to the North; its energy is tragic.<br />
The association of these 2 energies is very harmful to the production of the Yang energy; this is why,<br />
when it attacks man, it can provoke sudden death.<br />
5- The North responds to the Kan-Water palace.<br />
When the energy is cooled down, the wind becomes powerful; this is why it is called Da Gang Feng<br />
(extremely violent wind).<br />
In man, it responds to the Water organ. In the interior, it reaches the kidney organ, and, at the exterior,<br />
it settles within the bones and paravertebral muscles (Lu Jin) belonging to the Foot Taiyang (Bl). As a result,<br />
when one treats the kidney, one also treats the bladder. Their energy governs the disease of Cold.<br />
6- The Northeast responds to the Gen-Earth palace. The Yin energy has not yet drawn back/moved<br />
backrecule, and the Yang energy is still not found in a phase of fullness. This is why<br />
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this wind is called Xiong Feng (violent wind).<br />
In man, it reaches the large intestine because it responds to Geng (7th Celestial Stem) and to Metal and is<br />
found in the region of the Xiajiao (LJ). At the exterior, it settles at the joints of the upper limbs at the level of<br />
the Hand Yangming (LI).<br />
7- The East responds to the Xhen-Wood palace. The wind arises in the East. This is why it bears the name<br />
Ying Er Feng (child wind).<br />
In man, it responds to the Wood organ. In the interior, it reaches the liver organ, and, at the exterior, it<br />
settles in the tendinomuscular system.<br />
When one treats the liver, one also treats the gallbladder.<br />
The wind triumphs over humidity. But the Child Wind (Ying Er Feng) can transform into humidity<br />
because the Southeast is the dwelling place of water and the site of residence of humidity. This is why, the wind<br />
of the East is always accompanied by rain, causal factor of numerous diseases of humidity.<br />
8- The Southeast responds to the Xun-Wood palace. The Yin energy is mild (warm); it causes Ruo Feng<br />
(weak wind).<br />
At the Southeast, humidity is victorious. It relies on the support of Wood to “defy/scorn” Earth. This is<br />
why it can injure the human body.<br />
In the interior, it reaches the stomach, and, at the exterior, it settles in the flesh (dermis) system and<br />
causes the sensation of heaviness of the body.”<br />
II - N.V.N.:<br />
These notions are among the basic elements of diagnosis and therapy of Oriental energetic medicine. For<br />
acupuncturists, it is iimpossible to ignore them.<br />
For the purpose of research, we present below 2 tables:<br />
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424.
Southeast<br />
Xin<br />
Wood<br />
4<br />
Beginning of summer<br />
Ruo Feng<br />
(weakening wind)<br />
East<br />
Zhen<br />
Wood<br />
3<br />
Spring equinox<br />
Ying Er Feng<br />
(child wind)<br />
Northeast<br />
Gen<br />
Earth<br />
8<br />
Beginning of Spring<br />
Xiong Feng<br />
(brutal wind)<br />
South<br />
Li<br />
Fire<br />
9<br />
Summer solstice<br />
Da Ruo Feng<br />
(very weakened wind)<br />
5<br />
Central Palace<br />
North<br />
Kan<br />
Water<br />
1<br />
Winter solstice<br />
Da Gang Feng<br />
(extremely violent wind)<br />
1 - Table of the “9 Palaces” and “8 Winds”<br />
Southwest<br />
Kun<br />
Earth<br />
2<br />
Beginning of Autumn<br />
Mu Feng<br />
(cunning wind)<br />
West<br />
Diu<br />
Metal<br />
7<br />
Autumn equinox<br />
Gang Feng<br />
(violent wind)<br />
Northwest<br />
Qian<br />
Metal<br />
6<br />
Beginning of winter<br />
Zhe Feng<br />
(destructive wind)<br />
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425.
5 Movements<br />
Fire<br />
Earth<br />
Metal<br />
Metal<br />
Water<br />
Earth<br />
Wood<br />
Wood<br />
Direction of<br />
Wind<br />
South<br />
Southwest<br />
West<br />
Northwest<br />
North<br />
Northeast<br />
East<br />
Southeast<br />
Name of the<br />
Wind<br />
Da Ruo Feng<br />
(very weak<br />
wind)<br />
Mu Feng<br />
(cunning wind)<br />
Gang Feng<br />
(violent wind)<br />
Zhe Feng<br />
(destructive<br />
wind)<br />
Da Gang Feng<br />
(extremely<br />
violent wind)<br />
Xiong Feng<br />
(brutal wind)<br />
Ying Er Feng<br />
(child wind)<br />
Ruo Feng<br />
(weakening<br />
wind)<br />
Influences<br />
Interior (Li)<br />
Heart<br />
Spleen<br />
Lung<br />
Small Intestine<br />
Kidney<br />
Large Intestines<br />
Liver<br />
Stomach<br />
on<br />
Exterior (Biao)<br />
Vessels<br />
Dermal system<br />
Epidermal<br />
system<br />
Hand Taiyang<br />
Bone system<br />
Paravertebral<br />
muscles<br />
Costal system<br />
Tendinomuscular<br />
system<br />
Dermal system<br />
2 - Table of the “8 Winds” as a function of the 5 Movements<br />
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man<br />
Diseases<br />
Heat<br />
Deficiencies<br />
(asthenia)<br />
Dryness<br />
Energetic<br />
Destructions<br />
Cold<br />
Articulations<br />
of the limbs (?)<br />
Humidity<br />
Sensation of<br />
heaviness<br />
of body<br />
no 426/427.
CHAPTER LXXVII<br />
Dissertation on the "9 Needles"<br />
(Jiu Zhen Lun)<br />
Chapter 78 of the Lingshu speaks on the 9 types of needles and their use following the<br />
notion of “homogenization” of “Heaven-Earth-Man” in determining pathologic natures as a<br />
function of the way of life of the human being in the natural world.<br />
The general indications for acupuncture and moxabustion, Qigong, massage,<br />
soothingadoucissants remedies and alcoholized remedies are quoted.<br />
This chapter also integrates the great fundamental ideas in the application of acupuncture<br />
and moxabustion:<br />
_ the functions of the 5 organs<br />
_ the relationships between Yin and Yang of the human being<br />
_ the triggering process of disease of the blood and energy, Yin and Yang.<br />
This chapter contains 4 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“I have often heard you speak of the “9 Needles” whose scope and capacity<br />
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are rich and immense. But I still have not clearly grasped certain aspects. I would<br />
liketo ask you what is their origin and what justifies their names?”<br />
Qi Bo:<br />
“The “9 Neeldes” are based on the numbers of mutation of the Yin and Yang of<br />
Heaven and Earth, whose numbers of beginning is 1 and whose ending number is 9.<br />
428.<br />
This is why it is said:<br />
_ 1 is the number of Heaven<br />
_ 2, the number of Earth<br />
_ 3, the number of Man<br />
_ 4, the number of the 4 Seasons<br />
_ 5, the number of the 5 Sounds<br />
_ 6, the number of the 6 Lu (6 Resonant Pipestubes)<br />
_ 7, the number of the 7 Stars<br />
_ 8, the number of the 8 Winds<br />
_ 9, the number of the 9 Regions (Ye).”<br />
Huangdi:<br />
“How do the needles respond to the number 9?”<br />
Qi Bo:<br />
“By calculation, the sages created the numbers of mutation of the Yin and<br />
Yang of Heaven and Earth, from 1 to 9, basic numbers from which the “9 Regions”<br />
are established.<br />
Multiplying 9 by 9, one obtains 81, number of Huang Zhong (Yellow Bell) or<br />
“number of universal mutations”. The origin of the<br />
9 Needles also originates from these basic numbers (from 1 to 9).<br />
1- “1” responds to Heaven, to Yang.<br />
Among the 5 organs, the lung responds to the number 1, to Heaven and to<br />
Yang. It is the “cover/lid√” of the 5 organs and 6 bowels.<br />
The skin and hair (epidermis) are the sites of reunion of the energy of the<br />
lung belonging to the Yang part of the body.<br />
This is why the needle, created/designed? to puncture and treat, must have a<br />
big head with pointed tip authorizing a slightly deep penetration (into the dermis)<br />
in order to evacuate only perverse energy.<br />
2- “2” responds to Earth, to Yin.<br />
The flesh (dermal) system respond to Earth-Spleen.<br />
This is why the needle, created to puncture and treat, must have a body<br />
straight as bamboo (Zu) and a well-rounded tip in order not to injure the flesh<br />
because injury to this region exhausts the energy of the spleen.<br />
3- “3” responds to Man.<br />
Man’s life depend on blood and energy.<br />
This is why the needle, created to puncture and treat, must have a large body<br />
with rounded tip to be able to “massage” the vessels (without damaging them) and<br />
to pousser move the Zheng Qi (essential energy) to expel the perverse energy.<br />
429.<br />
4- “4” responds to the “4 Seasons”.<br />
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Here, the word “season” implies the “8 Winds” (Ba Feng) coming from the 8<br />
cardinal directions (North, South, East, West + Northwest, Northeast, Southeast,<br />
Southwest) of the year (4 seasons).<br />
During the 4 seasons, the 8 Winds coming from the 8 cardinal directions can<br />
infiltrate into the organism to trigger Liu Bing (refractory diseases).<br />
This is why the needles, created to puncture and treat, must have a body<br />
straight as bamboo with a pointed and sharp cutting tiptrachant to disperse the heat<br />
(toxic) via evacuation of blood thereby reducing chronic and recurring disease.<br />
5- “5” reponds to the “5 Sounds”.<br />
The number 5 represents the center responding to the region belonging to Zi<br />
(1st Terrestrial branch: 23h-1h) and to Wu (7th Terrestrial Branch: 11h-13h),<br />
region where Yin and Yang are in the process of separating, and cold and heat<br />
confront one another. In mixing, these two energies transform into Yung<br />
(abscess).<br />
This is why the needle, created to puncture and treat, must have a pointed and<br />
sharp cutting tip like a sword to incise and evacuate pus.<br />
6- “6” responds to the “6 Lu” (3 resonant Yin and 3 resonant Yang pipes).<br />
The 6 Lu harmonizes Yin and Yang of the 4 Seasons with the 12 Jingmai. When<br />
Xu Xie (perverse wind) is localized in the channels, it causes Bao Bi (violent<br />
obstruction).<br />
This is why the needle, created to puncture and treat, must be pointed and<br />
thin like a long hair and of relatively large body to chase away Bao Qi (bold<br />
energy).<br />
7- “7” responds to the “7 Stars”.<br />
The 7 Stars represent the 7 orifices of man: 2 orbital cavities, 2 auricular<br />
orifices, 2 nasal orifices and 1 buccal cavity.<br />
When Xu Xie (perverse energy) settles within the Jingmai (principal<br />
channels), it passes to the Luomai (secondary channels) to trigger Bi Tong (painful<br />
blackage).<br />
This is why the needle, created to puncture and treat, must be very<br />
streamlined like the of the mosquito and used according to the method of awaiting<br />
the De Qi (arrival of the energy). The removal of the needle is only carried out<br />
upon the arrival of Zheng Qi (essential energy), that is to say, when the Chen Qi<br />
(source energy) and Xie Qi (perverse energy) are onder the action of the needle.<br />
430.<br />
8- “8” reponds to the “8 Winds”.<br />
The 8 Winds (Ba Feng) represent the 8 joints of the limbs<br />
(2 shoulders, 2 elbows, 2 hips and 2 knees).<br />
Xu Feng (empty wind) comes from Be Zheng (8 directions:<br />
8 cardinal points). This wind is very harmful to man. it lodges within the joints to<br />
trigger Shen Bi (deep bloackage).<br />
This is why the needle, created to puncture and treat, must have a long body<br />
and very pointed tip to chase away the Xie Qi (perverse energy) concealed within<br />
the joints.<br />
9- “9” responds to the “9 Regions” (Ye).<br />
Here, the word “regions” implies the epidermal and articular regions.<br />
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When perverse Yin (water) invades the body, it stagnates within the skin<br />
causing Feng Shui (wind-water = edema) and within the joints, causing<br />
hydrarthrosis.<br />
This is why the needle, created to puncture and treat, must have a large body<br />
and small, rounded tip to evacuate the water lodged in the skin and joints.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1- This paragraph involves the origin of the “9 Needles” according to the basic numbers of phenomena of<br />
mutation/transformation of Yin and Yang (movement and rest) of the natural world (Heaven-Earth) cited in the<br />
ancient claasic, “I Jing” (“Book of Changes”).<br />
Envisioned globally, the basic numbers of mutation are divided into:<br />
_ odd numbers: 1, 3, 5, 7, 9 among which 9 is the end number<br />
_ even numbers: 2, 4, 6, 8, 10 among which 10 is the end number.<br />
But 10 = 9 + 1. As a result, the even numbers also start from 1, odd number. This is why, from “1 to 9; 9 X<br />
9 = 81” constitute the numbers of Huang Zhong (Yellow Bell), the basic number of all mutations and<br />
transformations of all beings and things in the universe.<br />
The “9 Needles” also obey this law.<br />
2- The number 5 and the 5 Sounds.<br />
This number occurs in the middle between 1 and 9.<br />
Based on the diagram of the “9 Palaces” (9 Gong):<br />
_ 1 is found at the Kan palace located to the North and responding to winter solstice and the 1st<br />
Terrestrial Branch, Zi (23h-1h). 431.<br />
_ 9 is found at the Li palace located to the South and responding to summer solstice and the 7th<br />
Terrestrial branch, Wu (11h-13h).<br />
But 5 is found in the center, between the Kan and Li palaces (see Figure 1), in the middle of 1 and 9.<br />
These two palaces, Kan and Li, respond respectively to winter (Cold) and summer (Heat) and to the Terrestrial<br />
Branches Zi and Wu .<br />
The formation of Yung (abscess) originates from the opposition of these two energies (Cold and Heat).<br />
According to Zhang Jing Yue (1563-1640 A.D.):<br />
“The Five Sounds are linked to the 5 Movements responding to the Terrestrial Branches (Tian Gan), hence<br />
the existence of the discrimination between Zi and Wu during the distribution of the spatial zones.”<br />
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PARAGRAPH 2<br />
Figure 1:<br />
The number 5 and “9 Palaces”<br />
(Chart of the “8 Chants Woods√bois of the Sacred Turtle”: chart of mutations)<br />
Huangdi:<br />
“On what model are the needles based?”<br />
Qi Bo:<br />
“For the first type of needle, the Chen needle, its length is that of Jin Zhen<br />
(needle for attaching a turban) from which one has removed the point. It is<br />
therefore 1.6 cun.<br />
For the second type of needle, the Yuan needle, its length is that of Ru Zhen<br />
(needle for quilting). Its body is cylindrical and its tip oval. Its length is 1.6 cun.<br />
It treats regions of the “distribution of the flesh”<br />
(Fen Ru: dermis).<br />
For the third type of needle, the Ti needle, its length is that of the tip of a<br />
grain of millet is 3.5 cun. it serves to massage the vessels to increase the potential<br />
of the Zheng Qi (essential energy) and to evacuate Xie Qi (perverse energy).<br />
For the fourth type of needle, the Feng needle, its length is that of Ru Zhen<br />
(nedle for quilting) like the previous one (needle no. 2). Its body is round and its<br />
tip very slender. It treats “heat abscesses” (Yung Re) by evacuation of thickened<br />
blood and pus.<br />
The fifth type of needle, the Fi needle, is modeled after the cutting edge of<br />
the sword. It serves to evacuate large pyogenic formations originating from the<br />
confrontation of two heats, perverse heat and heat of the body.<br />
The sixth type of needle, the Li needle, is modeled after Li Zhen<br />
(Li needle). Its point is relatively large and its body thin in order to needle deeply.<br />
It is 1.6 cun long and serves to treat Yung (abscesses) and Bi (obstructions).<br />
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The seventh type of needle, the Hao needle, is modeled after<br />
Hao Mao (thin hair). it is 1.6 cun long and serves to treat the Han Re (Cold-Heat)<br />
ailments and Tong Bi (painful obstructions) located at the level of the Luomai<br />
(secondary vessels).<br />
The eighth type of needle, the Chang needle, is modeled after<br />
Qi Zhen (long needle). it is 7 cun long and serves to treat the Chen Bi<br />
(deep obstructions).<br />
The ninth type of needle, the Da needle, is modeled after<br />
Feng Zhen (cf. needles no. 2 and 4). Its point is slightly rounded. It is 4 cun long. It<br />
serves to evacuate water located at the level of the joints (hydrarthosis).<br />
In this manner is the study of the “9 Needles” achieved.<br />
Long or short, pointed or blunt, these needles are made according to very<br />
specific rules.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
The “9 Needles” mentioned in this paragraph are therefore, by analogy, are reflective of the form,<br />
function or length of the needles or instruments in standard use in Huangdi’s time.<br />
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433.
PARAGRAPH 3<br />
Figure 2:<br />
The “9 Needles” of Huangdi’s era.<br />
Huangdi:<br />
“ I would like to hear from you regarding the relationships between the<br />
diferent parts of the body and the “9 Regions” (Ye).”<br />
Qi Bo:<br />
“Your subject would like then to demonstrate to His Majesty the<br />
correspondences between the different parts of the body and the<br />
9 Regions.<br />
1- The left foot responds to Li Chun (beginning of spring) and to the days Wu-<br />
Yin (5th Celestial Stem - 3rd Terrestrial Branch) and<br />
Ji-Chou (6th Celestial Stem and 2nd Terrestrial Branch).<br />
2- The left hip responds to Chun Feng (spring equinox) and to the days Yi-<br />
Mao (2nd CS - 4th TB).<br />
3- The left hand responds to Li Xia (beginning of summer) and to the days Wu-<br />
Chen (5th CS - 5th TB) and Ji-Si (6th CS - 6th TB).<br />
4- The thorax, neck, throat, face and head respond to Xia Zhi (summer<br />
solstice) and to the day Bing-Wu (3rd CS - 7th TB).<br />
5- The right hand responds to Li Qiu (beginning of autumn) and to the days<br />
Wu-Shen (5th CS - 9th TB).<br />
434.<br />
6- The right hip responds to Qiu-Fen (autumn equinox) and to the days Xin-<br />
You (8th CS - 10th TB).<br />
7- The right foor responds to Li Dong (beginning of winter) and to the days<br />
Wu-Xu (5th CS - 11th TB) and Ji-Hai (6th CS - 12th TB).<br />
8- The lumbar region, coccyx and the Yin (uterus and anus) respond to Dong<br />
Zhi (winter solstice) and to the days Ren-Zi (9th CS -<br />
1st TB).<br />
9- The bowels and the 3 sub-diaphragmatic organs (liver, spleen, kidney)<br />
respond to Dong Zu (central abdominal region) whose “great forbidden days”<br />
belong to Wu (5th CS) and Ji (6th CS).<br />
The “9 Regions” noted above are utilized to determine the localization of the<br />
energy of Ba Sheng (8 cardinal points). In this way,<br />
for example, in the case of abscess or edema localizing to the left or right, at the<br />
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top or bottom of the body, it is advised to treat by the method of evacuation during<br />
these days, days that we call “forbidden celestial days”.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph speaks on the correspondences between the “9 Regions” of the body and the “time<br />
movements” of the year:<br />
_ 2 solstices (winter and summer)<br />
_ 2 equinoxes (spring and autumn)<br />
_ 4 seasonal beginnings (spring, summer, autumn and winter)<br />
_ and 9 days of entrance of Tai Yi (supreme unity) within the central palace of the<br />
“9 Palaces-8 “Marvels”.<br />
1- Here, the system of coordination of the human body responding to the “9 Regions” is based on the<br />
temporal positions of the “9 Palaces/8 “Marvels” which according to the “I Jing”<br />
(“Classic Book of Changes”) are linked to Yin and Yang and to the 5 Movements. This means to say also that the<br />
top and bottom, left and right of the human beings is divided into Yin and Yang:<br />
_ the top is Yang, and the bottom, Yin<br />
_ the left is Yang, and the right, Yin<br />
_ Yang govern ascent, and Yin, descent.<br />
These components are linked to climatic variations (cold, heat, warmth, coolness), that is to say, to Yin<br />
and to Yang, to the emptiness and to the fullness of the 4 seasons allowing explanation of the theory of Heaven-<br />
Earth-Man.<br />
Therefore, within the year:<br />
_ The warm climate of spring and hot climate of summer belong to Yang, and Yang rises up toward the top.<br />
This is why, in man, the left (Yang) foot responds to Li Chun (beginning of spring), and the left (Yang) hand, to Li<br />
Xia (beginning of summer).<br />
_ The cool climate of autumn and cold climate of winter belong to Yin and Yin descends. This is why, in<br />
man, the irhgt (Yin) hand reponds to Li Qiu (beginning of autumn), and the right (Yin) foot, to Li Dong (beginning<br />
of winter).<br />
_ The two lateral parts of the abdomen, to the right and left of the epigastrium (hypochondria), regions<br />
located between the hands and feet (upper and lower limbs) are attributed to Chun fen (spring equinox), the<br />
period during which day and night have the same duration. This is why it is said: “The left hand responds to<br />
Chun Fen, and the right hand, to<br />
Qui Fen”.<br />
_ Above the lumbar region is the site of reunion of all Yang, and below, the site of reunion of all Yin. In<br />
the course of the year, the maximal fullness of Yang energy and longest day take place on the summer solstice<br />
(Xia Zhi), and the maximal fullness of Yin energy and the longest night take place on the winter solstice (Dong<br />
Zhi). This is why the thorax, neck, head and face respond to Xia Zhi (summer solstice) and the Yin (anus, uterus)<br />
respond to Dong Zhi (winter solstice).<br />
_ The abdomen occurs at the center (of the body). This is why the 6 bowels and the<br />
3 organs (liver, spleen, kidney) respond to Zhong Gong (Central Palace).<br />
2- The body of man responds to the “9 Regions”; each azimuth (1) is coordinated with the “Celestial Stem”<br />
day (Gan Zhi) in relationship to the position of the 8 cardinal points, 10 Celestial Stems (CS) and 12 Terrestrial<br />
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435.
Branches (TB).<br />
In this regard, Zhang Jing Yue furnishes us with the following explanations:<br />
“Qian (6), Kun (2), Gen (8) and Xun (4) are at the 4 angles: Northwest, Southwest, Northeast, Southeast.<br />
Kan (1), Li (9), Zhen (3) and Diu (7) are at the 4 sides: North, South, East, West.”<br />
Earth prospers at Si Gui (4 precious sides); as a result, the palace of the 4 angles (Northwest, Soutwest,<br />
Northeast, Southeast) respond to Wu-Ji (5th CS - 6th CS). As for the palaces of the 4 sides (North, South, East,<br />
West), they each have a preponderant energy appropriate to them.<br />
a) The left foot responds to the Gen (8) palace located to the Northeast.<br />
In effect, after Li Chun (beginning of spring), the climatic (seasonal) energy corrsesponds to that of the<br />
Northeast and to the days Yin (3rd TB) and Chou (2nd TB). Therefore, that of the left foot responds to this energy.<br />
b) The left hypochondria responds to the Zhen (3) palace situated in the East.<br />
After Chun Fen (spring equinox), the climatic (seasonal) energy corresponds to that of the East and to the<br />
day Yi-Mao (2nd CS - 4th TB). Therefore, that of the left hip responds to that energy.<br />
c) the left hand responds to the Xun (4) palace situated in the Southeast.<br />
After Li Xia (beginning of summer), the climatic (seasonal) energy corresponds to that ofthe Southeast<br />
and to the days Wu-Chen (5th CS - 5th TB) and Ji-Si (6th CS - 6th TB). Therefore, that of the left hand responds<br />
to this energy.<br />
1. The arc of the horizon measured clockwise from the south point in astronomy, or from the north point in<br />
navigation, to the point where a vertical circle through a given heavenly body intersects the horizon (Random House<br />
Webster’s College Dictionary. New York: Random House. 1997.).<br />
d) error in sequence/something missing? The right hand responds to the Kun (2) palace to the<br />
Southwest.<br />
After Li Qiu (beginning of autumn), the climatic (seasonal) energy corresponds to that of the Southwest<br />
and the days Wu-Shen (5th CS - 9th TB) and Ji-You (6th CS - 10th TB). Therefore, that of the right hand responds<br />
to this energy.<br />
e) The right hypochondria responds to the Diu (7) palace to the West.<br />
After Qiu Fen (autumn equinox), the climatic (seasonal) energy corresponds to that of the West to which<br />
belongs that of the day Xin-You (8th CS - 10th TB). Therefore, that of the right hip responds to this energy.<br />
f) The right foot responds to the Qian (6) palace to the Northwest.<br />
After Li Dong (beginning of winter), the climatic (seasonal) energy corresponds to that of the Northwest<br />
to which belongs that of the day Wu-Xu (5th CS - 11th TB) and Ji-Hai (6th CS - 12th<br />
TB). Therefore, that of the right foot responds to this energy.<br />
g) The lumbars, coccyx and 2 Yin (anus, uterus) respond to the Kan (1) palace to the North.<br />
After Dong Zhi (winter solstice), the climatic (seasonal) energy corresponds to the North to which belongs<br />
that of the day Ren-Zi (9th CS - 1st TB). Therefore, that of the lumbars, coccyx and 2 Yin respond to this energy.<br />
h) Zhong Gong (Central Palace) designates the abdomen, that is to say, the 3 organs (liver, spleen and<br />
kidney) and the 6 bowels. This is why it is said: “The 3 organs and 6 bowels respond to Zhong Gong”.<br />
In this paragraph, the “great forbidden days” designate the days during which Tai Yi (Supreme Unity)<br />
occurs at Wu (5th CS) and Ji (6th CS) belonging to Earth responding to the Central Palace (Zhong Gong).<br />
The number 9 designates the “9 Palaces” (Gong), and the term “8 Zheng”, the “8 true winds” coming from<br />
the 8 cardinal directions, the site where Tai Yi (Supreme Unity) is located during its displacements.<br />
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436.
This true energy of Heaven and Earth govern that of man. This is why it is the “master” of the top and<br />
bottom, left and right of the humna body. 437.<br />
In this way, in the event of abscesses, for example, it is recommended against to treat during the<br />
forbidden days at the risk of provoking an escaping of the source energy (Yuan Qi: essential energy).<br />
The “forbidden days” constitute a key chapter in the practice of acupuncture which must be completed by<br />
the lecture of Chapter 73 (“Ability in the Practice of Acupuncture”) of the Lingshu and Chapter 23 (“Discourse<br />
on the Five Energies”) of the Suwen.<br />
Table of correlations between bodily regions and the "9 Palaces".<br />
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Region of the Body<br />
Thorax, neck, head<br />
Lumbar vertebrae and<br />
"2 Yin" (penis+anus)<br />
Left hypochondrion<br />
Right hypochondrion<br />
3 organs and<br />
6 bowels (abdomen)<br />
Left hand<br />
Right hand<br />
Left foot<br />
Right foot<br />
Responses of Tai Yi<br />
Summer solstice<br />
(XIA ZI)<br />
Winter solstice<br />
(DONG ZI)<br />
Spring equinox<br />
(CHUN FEN)<br />
Autumn equinox<br />
(QIU FEN)<br />
Beginning of summer<br />
(LI XIA)<br />
Beginning of autumn<br />
(LI QIU)<br />
Beginning of spring<br />
(LI CHUN)<br />
Beginning of winter<br />
(LI DONG)<br />
Prohibited Days<br />
Bing - Wu<br />
(3rd CS and VIIth TB)<br />
Ren - Zi<br />
(9th CS and Ist TB)<br />
Yi - Mao<br />
(2nd CS and IVth TB)<br />
Xin - You<br />
(5th CS and Xth TB)<br />
Tai Yu occurs on days<br />
"Wu-Ji" (5th-6th CS)<br />
Wu - Chen and Ji - Si<br />
(5th CS and Vth TB) &<br />
(6th CS and VIth TB)<br />
Wu - Sen and Ji - Wei<br />
(5th CS and IXth TB) &<br />
(6th CS and VIIIth TB)<br />
Wu - Yin and Ji - Chou<br />
(5th CS and IIIrd TB) &<br />
(6th CS and IInd TB)<br />
Wu - Xu and Ji - Hai<br />
(5th CS and XIth TB) &<br />
(6th CS and XIIth TB)<br />
Orientations of the<br />
"9 palaces"<br />
"Li" Palace<br />
(South - 9)<br />
"Kan" Palace<br />
(North - 1)<br />
"Zhen" Palace<br />
(East - 3)<br />
"Diu" Palace<br />
(West - 7)<br />
"Center" Palace<br />
(Center - 5)<br />
"Gen" Palace<br />
(Northeast - 8)<br />
"Xun" Palace<br />
(Southeast - 4)<br />
"Qian" Palace<br />
(Northwest - 6)<br />
"Kun" Palace<br />
(Southwest - 2)<br />
PARAGRAPH 4 438.<br />
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“1- In the individual whose peaceful Xing (bodily form) is associated with an<br />
unwell Jing Shen (mental), the disease generally manifests at the Jingmai<br />
(principal channels). Therapeutically, moxabustion is absolutely indicated.<br />
2- In the indidivual whose unwell Xing is associated with a peaceful Jing<br />
Shen, the disease generally manifests at the muscles and bones. Therapeutically,<br />
the application of warm poultices (medications with calorific properties) and<br />
Qigong are advised.<br />
3- In individuals whose peaceful Xing is associated with an unwell Jing Shen,<br />
the disease generally manifests at the flesh (dermis). Therapeutically,<br />
lithopuncture is indicated.<br />
4- In individuals whose Wing and Jing Shen are simultaneously unwell, the<br />
disease generally manifests at the level of the laryngo-pharyngeal organs.<br />
Therapeutically, smoothing adoucissants/sweetened?√ medicines are recommended.<br />
5- In individuals in states of frequent and repetitive fright, the circulation<br />
of the Jinmai (tendinomuscular channels) is blocked. The disease manifests by a<br />
loss of sensation (paresthesia, numbness). Therapeutically, massage with<br />
fermented (alcohol) medications are indicated.<br />
• Among disturbances of the 5 organs:<br />
_ the heart governs eructations<br />
_ the lung, cough<br />
_ the liver, logorrhea (2)<br />
_ the spleen, pyrosis (3)<br />
_ the kidney, yawning.<br />
• Among disturbances of the 6 bowels:<br />
_ the gallbladder governs anger<br />
_ the stomach, the ascent of the energy (food) and hiccups<br />
_ the large and small intestines, diarrhea<br />
_ the bladder, urinary incontinence<br />
_ the Sanjaio, edema (anasarca).<br />
• Among the 5 Sapors:<br />
_ the sour sapor first reaches the liver<br />
_ bitter, the heart<br />
_ spicy, the lung<br />
_ sweet, the spleen<br />
_ salty, the kidney<br />
_ tasteless/bland, the stomach.<br />
2. Abnormal or pathologic garrulousness.<br />
3. Heartburn, acid reflux.<br />
• Among the 5 Gatherings:<br />
_ the gathering of the Jing (quintessence) within the liver causes<br />
melancholy<br />
_ the gathering of the Jing within the heart gives rise to laughter<br />
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(unmotivated, incessant)<br />
_ the gathering of the Jing within the lung provokes affliction<br />
_ the gathering of the Jing within the kidney causes fright<br />
_ the gathering of the Jing within the spleen bringa about preoccupation.<br />
439.<br />
• Among the 5 Aversions:<br />
_ the liver fears wind<br />
_ the heart, heat<br />
_ the lung, cold<br />
_ the kidney, dryness<br />
_ the spleeb, humidity.<br />
• Among the 5 Secretions:<br />
_ the heart governs sweat<br />
_ the liver, tears<br />
_ the lung, rhinorrhea (nasal mucus)<br />
_ the kidney, drool<br />
_ the spleen, sialorrhea (saliva).<br />
• Among the 5 Fatigues:<br />
_ fatigue of the eyes affects the blood<br />
_ exaggeration of the/the lying-stretched out position taken to extremes harms the<br />
energy<br />
_ “ seated position injures the muscles<br />
_ “ standing position affects the bones<br />
_ “ walking harms the tendons.<br />
• Among the 5 Precipitations (Great Hastes):<br />
_ the sour sapor quickens se precipite the tendons<br />
_ the spicy sapor, the energy<br />
_ the bitter sapor, the blood<br />
_ the salty sapor, the bones<br />
_ the sweet sapor, the flesh.<br />
• Among the 5 Suppressions:<br />
_ the sour sapor is suppressed in ailments of the energy<br />
_ the bitter sapor is suppressed in ailments of the blood<br />
_ the salty sapor is suppresses in ailments of the bones<br />
_ the Yang disease, in winter<br />
_ the Yin disease, in summer.<br />
• Among the 5 Perverse (Wu Xie, 5 Perverse Energies):<br />
_ perverse energy infiltrating into the Yang causes the Kuang disease (Yang<br />
madnesses; agitated madnesses)<br />
_ perverse energy infiltrating into the Yin causes Xue Bi (obstruction of<br />
blood) 440.<br />
_ perverse energy infiltrating into the Yang causes Dian Xi (delerious<br />
diseases like headache, vertigo...)<br />
_ perverse energy infiltrating into the Yin causes mutism (Yin)<br />
_ perverse energy infiltrating into Yang gives rise to calm, and Yin<br />
leaving/exiting Yang, anger.<br />
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• Among the 5 Receivings:<br />
_ the heart receives the Shen (mental)<br />
_ the lung, the Po (sensitive soul)<br />
_ the spleen, the Yi (thought, reflection)<br />
_ the kidney, the Jing (quintessence) and Chi (will)<br />
_ the liver, the Hun (vegetative soul).<br />
• Among the 5 Masters:<br />
_ the heart is master of the vessels<br />
_ the lung, master of the skin<br />
_ the liver, master of the tendons and muscles<br />
_ the spleen, master of the flesh (dermis)<br />
_ the kidney, master of the bones.<br />
• Among the 3 Yin and 3 Yang:<br />
_ the Yangming has much blood and energy<br />
_ the Taiyang, much blood and not much energy<br />
_ the Shaoyang, much energy and not much blood<br />
_ the Taiyin, much blood and not much energy<br />
_ the Jueyin, much blood and not much energy<br />
_ the Shaoyin, much energy and not much blood.<br />
This is why it is said:<br />
“During the needling of Yangming, one disperses the blood and energy.<br />
During the needling of Taiyang, one disperses the blood and not the energy.<br />
During the needling of Shaoyang, one disperses the energy and not the blood.<br />
During the needling of Taiyin, one disperses the blood and not the energy.<br />
During the needling of Jueyin, one disperses the blood and not the energy.<br />
During the needling of Shaoyin, one disperses the energy and not the blood.<br />
• The Foot Yangming (St) is in Biao-Li (external-internal) relationship with<br />
the Foot taiyin (Sp).<br />
The Foot Shaoyang (GB) is in Biao-Li (external-internal) relationship with<br />
the Foot Jueyin (Li). 441.<br />
The Foot Taiyang (Bl) is in Biao-Li (external-internal) relationship with the<br />
Foot Shaoyin (Ki).<br />
Such are the Yin-Yang, Biao-Li (external-internal) relationships of the<br />
channels of the foot.<br />
• The Hand Yangming (LI) is in Biao-Li (external-internal) relationship with<br />
the Hand Taiyin (Lu).<br />
• The Hand Shaoyang (SJ) is in Biao-Li (external-internal) relationship with<br />
the Hand Jueyin (XB).<br />
• The Hand Taiyang (SI) is in Biao-Li (external-internal) relationship with<br />
the Hand Shaoyin (He).<br />
Such are the Yin-Yang, Biao-Li (external-internal) relationships of the<br />
channels of the hand.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1- The heart governs eructation.<br />
According to our ancient masters, disturbances of the upper region of the stomach include those of the<br />
heart. Clinically, eructation is due to the flooding/afflux of the energy of the stomach<br />
hindering digestive metabolism√√.<br />
2- Tasteless/bland sapor.<br />
It is not part of the group of “5 Sapors” because, before penetrating into the stomach, it is associated with<br />
Earth (spleen); it therefore is of the same type as the sweet sapor.<br />
3- The “5 Gatherings” designate the 5 flowingsaffluences√ of the Jing (quintessence) of the organ toward<br />
another organ in a state of emptiness which triggers a specific pathology.<br />
In this way, for example, the flowing of the Jing of the other 4 organs toward the liver in a state of<br />
emptiness causes melancholy (sadness).<br />
In contrast, anger provoked by a blockage of the energy of Liver Yin or by a dysequilibrium between the<br />
energy of the liver and that of the gallbladder (liver in emptiness amd gallbladder in fullness).<br />
As a result, the process of triggering of these two pathologic phenomena is different and their treatment<br />
must be distinct.<br />
It is the same for the other flowings. 442.<br />
insert figure<br />
4- Each organs has an aversion:<br />
_ the liver fears wind because the wind contracts the muscles<br />
_ the heart fears heat because the heat injures blood vessels<br />
_ the lung fears cold because the cold impedes the circulation of the energy<br />
_ the kidney fears dryness because it likes coolness<br />
_ the spleen fears humidity because it likes dryness.<br />
5- Regading the “5 Secretions”, Cao Shi Tong indicates:<br />
“The 5 organs absorb the dietary Jing and secretes it in the form of liquid at the level of the external<br />
orifices. Therefore, each organ has its own appropriate function of transformation and secretion of dietary Jing:<br />
tears, sweat, saliva, mucus and drool”.<br />
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6- Regarding the “5 Fatigues”, Wan Xun mentions:<br />
“Prolonged staring is detrimental to the Shen (mental). This is why it can injure the blood.<br />
The prolonged lying position the energetic circulation. This is why it harms the energy.<br />
The spleen likes movement. This is why,<br />
_ the prolonged seated position harms the flesh,<br />
_ the prolonged standing position harms the lumbar vertebrae and bones,<br />
_ prolonged walking injures muscles and tendons”.<br />
7- The “5 Sapors” are the Jing released during food metabolism. Before being directed to the<br />
corresponding organs, they first reach the spleen, the distributor organ of the dietary Jing.<br />
insert figure<br />
8- In dietetics, the corresponding sapor of the ill organ must be suppressed or diminished.<br />
9- Here, the term “5 Pathologic Manifestations” implies diseases of the 5 organs. In effect,<br />
_ the kidney is a Yin organ. It governs the osseous system and its diseases generally manifest at he level<br />
of the bony marrow;<br />
_ the heart is a Yang organ. It governs the blood and its diseases generally manifest at the level of the<br />
blood vessels;<br />
_ the spleen is a Yin organ. It governs the flesh (dermis) and its diseases generally manifest at the level<br />
of the dermal system;<br />
_ the liver is a Yang organ. It governs spring and Yang diseases of the liver start in winter;<br />
_ the kidney is a Yin organ. It responds to autumn and Yin diseases of the lung start in the summer.<br />
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443.
10- In past times, one utilized the term Dian Xi (delerious, wild diseases) to desugnate diseases of the<br />
cephalic region ( headache, vertigo...) caused by disturbances of the ascent and descent of the energy.<br />
Regarding this, we read in Chapter 80 (“Essay on the Orientation of the Energy Toward Excess and<br />
Insufficiency”) of the Suwen:<br />
Leigong:<br />
“Considering the excessive and insufficient states of the energy, which is<br />
favorable and which is unfavorable?”<br />
Huangdi:<br />
“Yang energy governs ascent and passes from left to right, and Yin energy<br />
governs descent and pssses from right to left.<br />
In the very old, their energy grows weaker first at the bottom; it originates<br />
then from the top; it descends.<br />
In young people, their energy is in fullness at the bottom; it originates then<br />
from the bottom; it ascends.<br />
In this manner, the energy of spring and that of summer responding to Yang<br />
are favorable and make life. In contrast, if they are oriented toward Yin as in autumn<br />
and winter, they are contrary and make death.<br />
It is the same for the energy of autumn and winter; when they respond to Yin,<br />
they are favorable and make life.<br />
This is why, independently of abundance and shortage, the contrary is always<br />
the cause of Jue disease (afflux/flooding).”<br />
Leigong:<br />
“Can energetic excess cause Jue disease?”<br />
Huangdi:<br />
“When the Yin energy has ascended and cannot descend, the two energies,<br />
Yin and Yang, lose their connection; from the feet to the knees becomes cold. Young<br />
people affected by this disease die in autumn, but the old can survive. 444.<br />
When the Yang energy has ascended and cannot descend, the top is in<br />
fullness, and the bottom, in emptiness, provoking headache of the vertex whose<br />
Yin-Yang origin is difficult to determine because this ailment originates from the<br />
separation of the energies of the 5 organs. In this case, the clinical manifestations<br />
are not apparent, like a man living in a desert or shut up in an empty room, hence<br />
one sees nothing. The disease continues to worsen and generally survival does not<br />
exceed one day.”<br />
Zhang Zhongjing (150-210 A.D.) gives the following explanation:<br />
“ The energy belonging to Yang (man) and located to the left is favorable,<br />
and that belonging to Yin (woman) and located to the right is favorable.<br />
Because old people have less appetite; their energy occuring at the top<br />
is favorable. Young people often engage in lust; their energy occuring at the bottom<br />
is favorable.<br />
Spring and summer, the signs and pulses follow Yang; this is life. If they<br />
become directed toward Yin with Yin signs and pulses, this is death. Likewise,<br />
autumn and winter, the signs and pulses follow Yin; this is life.<br />
Therefore, whether the prientation of the energy is toward excess or<br />
toward insufficiency, the contrary is the single cause of the disease of afflux/<br />
flooding (Jue).”<br />
From his point of view, Zhang Jing Yue (1563-1640 A.D.) continues:<br />
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“Spring and summer are the two periods of production of blood. The pulses<br />
and signs then are of Yang nature. If they reveal a Yin nature as during autumn and<br />
winter, they are contrary and fatal.<br />
In man, flooding (afflux) can be of Yin or Yang origin. When it is Yang, it is<br />
not inevitably due to a fullness of Yang. Likewise, when it is Yin, it is not necessarily<br />
caused by a fullness of Yin”.<br />
11- The definitions of the words “Shen” (mental), “Hun” (vegetative soul), “Po” (sensitive soul). “Yi”<br />
(thought, reflection) and “Chi” (will) is clarified in Chapter 8 (“Origin of the Mental”) of this classic.<br />
12- Each organ possesses Jing (quintessence) of different functions. In this manner,<br />
• The Jing of the heart has a triple function:<br />
_ anatomic function: blood vessels<br />
_ function of the “7 orifices”: speech (tongue) 445.<br />
_ psychologic function: Shen (mental).<br />
• The Jing of the lung has a triple function:<br />
_ anatomic function: epidermis<br />
_ function of the “7 orifices”: olfaction (nose)<br />
_ psychologic function: Po (sensitive soul).<br />
• The Jing of the liver has a triple function:<br />
_ anatomic function: muscels and tendons<br />
_ function of the “7 orifices”: visual acuity (eyes)<br />
_ psychologic function: Hun (vegetative soul).<br />
• The Jing of the spleen has a triple function:<br />
_ anatomic function: dermis<br />
_ function of the “7 orifices”: taste (lips)<br />
_ psychologic function: Yi (thought)<br />
• The Jing of the kidney has seven functions:<br />
_ anatomic function: bones<br />
_ function of the “7 orifices”: hearing (ears)<br />
_ psychologic function: Chi (will)<br />
_ calorific function (organic heat)<br />
_ cooling function (organic cold)<br />
_ genetic function (heredity)<br />
_ sexual function (procreation).<br />
13- The excess and insufficiency of blood and energy are the two criteria that permit directing therapy<br />
toward tonification or dispersion during acupuncture.<br />
But in this paragraph, we find a slightly different explanation from that cited in<br />
Chapter 65 (“The 5 Musical Notes and 5 Sapors”) of the Lingshu and Chapter 24 (“Energy and Blood, Body and<br />
Mind”) of the Suwen.<br />
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Nevertheless, the analysis of commentaries au fils of the centuries of our old masters show that the<br />
notions cited in the Suwen are correct.<br />
We present below two tables:<br />
1) A comparative table of three different chapters from classic works concerning excess and<br />
insufficiancy of blood and energy at the level of the 3 Yin and 3 Yang (Taiyang, Shaoyang, Ynagming, Taiyin,<br />
Jueyin, Shaoyin) for the purpose of research.<br />
2) A table of classification of the properties and functions of of the 5 organs mentioned in this chapter.<br />
1 - Comparative table of the 12 channels<br />
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446.
6 Channels<br />
Taiyang<br />
(SI and Bl)<br />
Shaoyang<br />
(SJ and GB)<br />
Yangming<br />
(LI and St)<br />
Taiyin<br />
(Lu and Sp)<br />
Jueyin<br />
(XB and Li)<br />
Shaoyin<br />
(He and Ki)<br />
Chapter 76, Lingshu<br />
_ much blood<br />
_ little energy<br />
_ little blood<br />
_ much energy<br />
_ much blood<br />
_ little energy<br />
_ much blood<br />
_ little energy<br />
_ little blood<br />
_ much energy<br />
_ much blood<br />
_ little energy<br />
Chapter of Sing Shu<br />
_ much blood<br />
_ little energy<br />
_ little blood<br />
_ much energy<br />
_ much blood<br />
_ little energy<br />
_ much blood<br />
_ little energy<br />
_ much blood<br />
_ little energy<br />
_ little blood<br />
_ much energy<br />
Chapter of Suwen<br />
_ much blood<br />
_ little energy<br />
_ little blood<br />
_ much energy<br />
_ much blood<br />
_ little energy<br />
_ little blood<br />
_ much energy<br />
_ little blood<br />
_ much energy<br />
_ much blood<br />
_ little energy<br />
2 - Table of classification of properties/functions of the 5 organs<br />
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5 Organs<br />
Energy of the<br />
5 organs<br />
Energy of the<br />
6 bowels<br />
5 Sapors<br />
5 Gatherings<br />
(of Jing)<br />
5 Aversions<br />
5 Secretions<br />
5 Fatigues<br />
5 Precipitations<br />
5 Suppressions<br />
5 Receivings<br />
5 Masters<br />
Liver-Wood<br />
logorrhea<br />
GB governs anger<br />
sour<br />
malancholy<br />
wind<br />
tears<br />
exaggerated walk:<br />
muscles & tendons<br />
sour --><br />
muscles & tendons<br />
suppress sour<br />
sapor<br />
Hun<br />
(vegetative soul)<br />
Muscles & tendons<br />
Heart-Fire<br />
eructation<br />
SI governs<br />
diarrhea<br />
bitter<br />
causeless<br />
laughter<br />
heat<br />
sweat<br />
eye fatigue:<br />
blood<br />
bitter --><br />
blood<br />
suppress bitter<br />
sapor<br />
Shen<br />
(mental)<br />
Vessels<br />
Spleen-Earth<br />
regurgitation<br />
Stomach governs<br />
hicups<br />
sweet<br />
preoccupation<br />
humidity<br />
saliva<br />
p rolonged seated<br />
position: flesh<br />
sweet --> flesh<br />
suppress sweet<br />
sapor<br />
Yi<br />
(thought)<br />
Flesh<br />
Lung-Metal<br />
cough<br />
LI governs<br />
diarrhea<br />
spicy<br />
affection<br />
dryness<br />
mucus<br />
exaggerated lying<br />
position: energy<br />
spicy --> energy<br />
suppress spicy<br />
sapor<br />
Po<br />
(sensitive soul)<br />
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Skin<br />
Kidney-Water<br />
yawning<br />
Bl governs<br />
urinary<br />
incontinence<br />
salty<br />
fright<br />
cold<br />
drool<br />
exaggerated<br />
standing position:<br />
bones<br />
salty --> bones<br />
suppress salty<br />
sapor<br />
Chi<br />
(will)<br />
Bones<br />
447.
CHAPTER LXXIX<br />
Years and Dew<br />
(Zue Lo)<br />
Chapter 79 of the Lingshu develops numerous ideas:<br />
_ the physiology and early and late causes of the periodic bouts and intermittent nature of<br />
the disease Nue (Fever/Chills);<br />
_ the “3 Emptinesses” and the “3 Fullnesses” in the determination of disease;<br />
_ perverse energy in a latent state and recent perverse energy;<br />
_ the methods of observation of wind (Feng) on the 1st day of the month of January (day of<br />
the lunar year) in the determination of prognosis of diseases during the 4 seasons.<br />
The explanation for the title of this chapter is given by Ma Shi:<br />
“In this chapter is found the phrase: “The simultaneous meeting of wind and rain bears the<br />
name “meeting of the year with dew”, hence the title, “Years and Dew” (Zue Lo).”<br />
This chapter contains 7 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi questions Qi Bo:<br />
“According to the classics: “In summer, heat strikes us, and in autumn, the<br />
Nue disease (Cold-Heat: fever-chills) is triggered (1). It manifests by periodic bouts<br />
of fever and chills”. What is its cause?”<br />
448...<br />
Qi Bo:<br />
“At the level of Fengfu (GV 16), the perverse energy descends along the<br />
paravertebral muscles (Lu). At the end of each “day-night” cycle, the Wei<br />
(defensive) energy gathers at Fengfu (GV 16), and the following days, it descends<br />
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one verterba each day. This is why daily boiuts of fever and chills gradually<br />
become less frequent. Such is the relationship of cause to effect concerning the<br />
perverse energy during its attack at the level of the spinous muscles.<br />
This is why each day that the Wei energy arrives at Fengfu<br />
(GV 16), the sweat glands open up and the perverse energy profits to infiltrate into<br />
the interior and trigger bouts of fever and chills. As a result, the daily bouts are<br />
gradually slowed.<br />
As for the Wei (defensive) energy, upon its arrival at Fengfu<br />
(GV 16), it descends one vertebrae each day. By the 21st day, it arrives at the<br />
coccyx, and by the 22nd day, it penetrates inot the interior and follows the<br />
Fuchong (2) vessel to the top. By the 9th day, it emerges at the point located<br />
between the two Quepen (St 12; supraclavicular crease). Because the Wei energy<br />
progressively returns toward the top,<br />
the periods of bouts of fever and chills are gradually earlier.<br />
In contrast, if the perverse energy, via the routes of the Jingluo (principal<br />
and secondary channels) reaches the 5 organs which adjoin the peritoneum, the<br />
trajectory is long and the penetration deep; its circulatory movements are slowed<br />
down. As a result, in this case, the bouts of fever and chills cannot manifest daily,<br />
but only at the end of<br />
2 days.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“The content of this paragraph is similar to Paragraph 3 of Chapter 35 (“Discourse on the “Fever-Chills”<br />
Disease”). It is advised to consult it carefully.”<br />
1. Here, it is does not involve “paludism” (malaria). This term translated by sinologists is not entirely exact because<br />
“paludism” is an infectious disease provoked by a specific hematozooan inoculated by the sting of a mosquito that is a<br />
member of the Anopheles species (Anopheles maculipennis). Here, it is instead a question of an energetic disease caused<br />
by a seasonal energy of the latent type. The Suwen states thusly: “In summer, perverse heat infiltrates into the organism<br />
and remains in a latent state until autumn to trigger the Nue disease (fever and chills), an intermittent disease.”<br />
2. “Fuchong” is an internal vessel of the Chongmai (see Figure 1).<br />
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449....
Figure 1:<br />
Circulatory path of perverse energy and Wei Qi (defensive energy) at the<br />
level of the Dumai (GV) and Chongmai.<br />
II - N.V.N.:<br />
Some words used in this paragraph merit clarification.<br />
1. According to the “Jia-I Jing” (? Boof of Changes?), the word “Lu” designates the<br />
2 muscular rows located to the 2 sides of the spine where the Foot Taiyang (Bl) and the Luo vessels of the Dumai<br />
(GV) circulate.<br />
The translation “vertebral column” is not loyal to the text and deceives the practice of acupuncture.<br />
2. According to Zhang Jing Yue:<br />
“Fuchong is a branch of the curious channel Chongmai. Its name indicates that it is runs along the<br />
antero-interior surface of the spine. Once it has arrived at the coocyx, the Wei energy works its way into the<br />
interior to reach Fuchong which conducts it to the level of C7 - T1 before diverting toward Tiantu (CV 22) (3),<br />
point located at the superior border of the manubrium in a crease.” (Figure 1).<br />
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449...<br />
450.
22).”<br />
3. Chapter 2 (“Origin of the Shu (Antique) Points”) of this classic clarifies:<br />
“The point located between the 2 Quepen (St 12) belongs to the Renmai (CV). It bears the name Tiantu (CV<br />
PARAGRAPH 2<br />
Huangdi:<br />
“Each time the Wei Qi (defensive energy) arrives at Fengfu<br />
(GV 16), it causes the opening of the pores favoring the penetration of perverse<br />
energy to trigger disease. But the site of meeting of the Wei Qi and the perverse<br />
energy changes each day by one vertebrae. As a result, the periods of bouts of<br />
fever and chills do not coincide with the arrival of the Wei Qi at Fengfu (GV 16).<br />
How do you explain that?”<br />
Qi Bo:<br />
“The 2 Fengfu (Palace of the Wind) do not have a very specific localization.<br />
The arrival of the Wei Qi at the location of the perverse energy is necessary to<br />
trigger the opening of the pores. This is why the zone of penetration of perverse<br />
energy is also that of the manifestation of the disease.”<br />
Huangdi:<br />
“Exactly!<br />
The disease of Wind (Feng) and that of Nue (Cold-Heat; Fever-<br />
Chills) have a reciprocal relationship. But the fever caused by Wind is continuous,<br />
while that of Nue is intermittent. Why?”<br />
Qi Bo:<br />
“Once within the organism,Wind usually remains at the fixed place while Nue<br />
follows the Jingluo (principal and secondary channels) to progressively pentrate<br />
to the organs. This is why, when the Wei energy arrives at the place of fixation of<br />
Nue, it creates a reactive phenomena that triggers the bouts of fever and chills.”<br />
3. Whose specific actions are mentioned in “Medicine Traditionelle Chinoise”. N.V.N. edition.<br />
Huangdi:<br />
“Absolutely!”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Wind (Feng) is the perverse Yang of Heaven. As a result, when it penetrates into the organism, it<br />
becomes fixed in the Yang (external) parts of the body. 451.<br />
Nue is a perverse energy belonging to the wind and cold, to heat and humidity. Its basic actions are to<br />
modify the state of Yin and Yang, the state of cold and heat of the organism. It follows the channels to carry out<br />
movement of entry and exit and wait for the Wei (defensive) energy to trigger bouts of fever and cills.”<br />
II - N.V.N.:<br />
Here, the word “Fengfu” does not designate the point Fengfu (GV 16) of the Dumai (GV). In effect, there is<br />
not any site of penetration of perverse energy into the body having the name Fengfu; “Fu” means “place, spot”<br />
(palace) of penetration of perverse energy.<br />
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In Chapter 35 (“Discourse on “Fever-Chills” Disease”), Paragraph 4, of the Suwen, Qi Bo states:<br />
“Perverse energy infiltrates into the cranio-cervical region, runs alongside the vertebral column and is<br />
directed toward the bottom; the signs of emptiness and fullness are not the same and the site of penetration of<br />
the perverse energy is different. This is why the bouts do not take place at the moment of the arrival of the Wei<br />
energy into Fengfu.<br />
Therefore, for example:<br />
_ when the perverse energy penetrates into the cranio-cervical region, the bouts appear upon the arrival<br />
of the Wei energy into this region;<br />
_ when the perverse energy penetrates into the dorso-lumbar region, the bouts appear upon the arrival of<br />
the Wei into this region;<br />
_ when the perverse energy penetrates into the region of the limbs, the bouts appear upon the arrival of<br />
the Wei into this region.<br />
In brief, the appearance of the bouts takes place at the time of passage of the Wei energy into the region<br />
affected by the perverse energy. Therefore, the site of infiltration of perverse energy is not constant.<br />
In this way, the response of the Wei energy to the perverse energy results in two key factors: opening of<br />
the pores and the site of induction of the perverse energy which is also the site of manifestation of the disease.”<br />
PARAGRAPH 3<br />
Huangdi questions Shao Yu:<br />
“ I have heard you say that the “8 Winds of the 4 Seasons” infiltrates into the<br />
organism to create two different energetic states, cold and heat. When it is involves<br />
cold, the skin and hair are taut, and the pores, very tightly closed; and when it<br />
involves heat, the skin and hair are lax, and the pores, greatly open.<br />
Must the perverse wind be associated with cold and heat or must it await the<br />
emptiness of the organism and the perverse energy of the<br />
“8 Climatic Periods of the 4 Seasons” (4) in order to trigger disease?”<br />
452.<br />
Shao Yu:<br />
“Obviously not! The Pirate-Wind does not attack man at fixed seasonal periods.<br />
But it acts at the time of opening of the pores when it takes advantage of the<br />
emotiness in order to deeply infiltrate into the interior. This is why, in this case,<br />
the evolutive process of the disease is extremely rapid. In contrast, when the pores<br />
are tightly closed, even if there is an attack of perverse energy, the disease is<br />
superficial ans slight and its evolution is relatively slow.”<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Zhang Shi explains:<br />
“The 4 Seasons have their Cold and their Heat in alternation. Among the “8 Winds”, one distiguishes<br />
Cold-Wind and Heat-Wind. During the infiltration of Wind Cold into the organism, the skin and hair are tense<br />
and the pores closed and during the infiltration of Heat-Wind, the skin and hair are flaccid, and the pores, open.<br />
As for “Pirate-Wind”, it infiltrates only into organism if the energy of the body is in a state of emptiness<br />
and not due to the opening/closure of the pores provoked by the cold and heat.”<br />
II - N.V.N.:<br />
This paragraph speaks about the infiltration of wind into the organism.<br />
In this regard, Zhang Jing Yue clarifies:<br />
“The perverse wind can penetrate into the organism without waiting for the “8 Climatic Periods of the 4<br />
Seasons” during which the perverse energy takes advantage of the energy of the body to create the disease.<br />
The pernicious energies of the “8 Climatic Periods of the 4 Seasons” are called ““Pirate-Wind” - Perverse<br />
Energy”. This paragraph clearly distiguishes the orientation and location of<br />
Tai Yi (Great Principle of the 1st Celestial Stem) (5) already mentioned in previous chapters of this classic.<br />
4. See Chapter 26 (“Incidence of the 8 Principal Rhythms on Human Energy”) of the Suwen, Volume II, N.V.N.<br />
Edition. We have translated it as “4 Seasons - 8 Astronomic Rhythms”.<br />
5. Principle based on macrocosmic phenomena consisting of determining the favorable or unfavorable state of Wind<br />
coming from the 8 direcions of the cosmos (8 cardinal points) with the purpose of predicting the quality of rice harvest.<br />
This principle is still more commonly used by Oriental agriculturists than Western ones.<br />
Obviously, the opening of the pores favors the penetration of perverse energy and the disease is deep,<br />
hence the seriousness and rapid evolution of the disease. But, the perverse energy also can infiltrate into the<br />
organism when the pores are closed. In that case, the disease is superficial, hence the benignness and slow<br />
evolutioon of the disease.”<br />
PARAGRAPH 4<br />
Huangdi:<br />
“Even in some individuals well-adapted to the cold and heat and endowed with<br />
a properly closed sweat gland system, disease can suddenly occur. What is the cause<br />
of this?”<br />
Shao Yu:<br />
“Did√n’a-t-elle pas eu His Majesty not have knowledge of the cause of attack of<br />
perverse energy?”<br />
In individuals leading a normal life, the opening and closing of the pores and<br />
the contraction and relaxation of the skin are not linked to climatic variation,<br />
causal factor of the triggering of disease.”<br />
Huangdi:<br />
“Could you explain it to me in detail?”<br />
Shao Yu:<br />
“Man exists in relationship to Heaven and Earth and rsponds to the sun and<br />
moon. This is why,<br />
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453.
_ at the full moon, the water of the sea is abundant to the West...; in man, the<br />
blood and energy are plethoric, the flesh and muscles are firm, the hair is long<br />
and firm and the skin is covered with a substance (sebum). Upon encountering the<br />
Pirate-Wind (perverse energy), it becomes localized superficially, at the exterior,<br />
without being able to penetrate deeply to the interior;<br />
_ when the moon is waning, the water of the seas is abundant to the East...;<br />
the blood and energy are in insufficiency and the Wei (defensive) energy<br />
disperses; the bodily form assumes its usual appearance, but the flesh and muscles<br />
are weaker, the skin is lax and the pores are open; the body hair and head hair dry<br />
out and the cutaneous folds are sparse; the substance is dilute.<br />
In this period, the Pirate-Wind can infiltrate deeply into the interior to<br />
trigger fatal disease.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
1. In this paragraph, Shao Yu bases his judgment on the Yin nature of the West (Occidental) and the Yang<br />
nature of the East (Oriental) to explain the high seas and low seas caused by the movements of lunar and solar<br />
attraction according to very specific periods (full moon and waning moon) (Figure 2).<br />
Figure 2:<br />
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454.
Phenomena of lunar attraction.<br />
Yang Shang Tian clarifies:<br />
“The sun is Yang.<br />
The moon is Yin.<br />
The sea of the West (Occidental: Atlantic Ocean) is Yin.<br />
The sea of the East (Oriental: Pacific Ocean) is Yang.<br />
The moon has its full and empty phases.<br />
The human body and the water of the seas follow the rhythm od emptiness and fullness of the moon.<br />
The moon is Yin responding to water. This is why, at the full moon, the sea of the West (Atlantic Ocean) is<br />
plethoric, and at the waning moon, the sea of the East (Pacific Ocean) is plethoric. Such are the phenomena due to<br />
an insufficiency of Yin and excess of Yang.”<br />
2. Regarding the cutaneous folds, here is the explanation of Zhang Shi:<br />
“The cutaneous folds are the sites of gahering of small vessels (capillaries) coming from the Sanjiao (SJ).<br />
This is why they have the name Jiao Li (paths of Jiao: “heater”, “Jiao”).”<br />
PARAGRAPH 5<br />
Huangdi:<br />
“Some individuals affected by severe diseases die suddenly, and others serious<br />
diseases which manifest loudly. Why?”<br />
Shao Yu:<br />
“In individuals affected by the “3 Emptinesses” (San Xu), the disease is fatal<br />
and death occurs suddenly. In contrast, in individuals affected by the “3<br />
Fullnesses”(San Shi), the perverse energy cannot attack them.”<br />
Huangdi:<br />
“I would like you to tell me about the “3 Emptinesses.”<br />
Shao Yu:<br />
“The annual energy in a state of insufficiency (Xu Nian), the moon in a<br />
waning period (6) and the climatic energy (of the 4 seasons) in disequilibrium from<br />
Pirate-Wind (perverse energy) within the organism are the “3 Emptinesses”. As a<br />
result, the physician who ignores the “3 Emptinesses” is a poor practitioner.”<br />
Huangdi:<br />
“And the “3 Fullnesses”?”<br />
Shao Yu:<br />
“The excess of annual energy (Nian Shi), the full moon and the balanced<br />
climatic energy are the “3 Fullnesses” (San Shi) which do not permit the Pirate-<br />
Wind to penetrate into the human body.”<br />
Huangdi:<br />
“Your explanation is excellent! I desire that this be dranw up in the “Coffer<br />
of Gold” under the name San Shi (3 Fullnesses). Naturally, it concerns here an<br />
irrefutable reasoning coming from the impulse of the heart√√.”<br />
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455.
EXPLANATIONS AND COMMENTARIES 456.<br />
I - Zhang Shi explains:<br />
“The “insufficiency of the annual energy (Xu Nian)” designates the deficiencies of the 6 energies<br />
belonging to Si Tian: Tiquan (7).<br />
The “climatic energy in disequilibrium” explains the abnormal state of the energy of the 4 seasons.<br />
The Wei Qi (defensive energy) is constantly in relationship with Heaven and Earth, with the sun and<br />
moon. As a result, upon the simultaneous encounter of the year whose energy is in insufficiency (Xu Nian) from<br />
the moon in a waning period and disequilibrated climatic energy, the Wei energy becomes unstable.<br />
Edition.<br />
6. First and last quarter of the moon.<br />
7. See definition in Chapter 73 (“Study on the Origin of Disease”) in the Suwen, Volume III, N.V.N.<br />
The Wei Qi has the function of protecting and consolidating the external part of the body. When it is in a<br />
state of emptiness, the pore open up and allow the perverse energy to penetrate brutally into the organism,<br />
directly to the organs to trigger sudden death.”<br />
II - N.V.N.:<br />
This paragraph stresses the basic notions of diagnosis and treatment of energetic Oriental medicine: “3<br />
Emptinesses and 3 Fullnesses”.<br />
PARAGRAPH 6<br />
Huangdi:<br />
“I would like to know how in some years many people are affected by the<br />
same illness?”<br />
Shao Yu:<br />
“This originates from the energetic state of the “4 Seasons,<br />
8 Energetic Divisions” (Si Shi Ba Cheng) (8).”<br />
Huangdi:<br />
“How is this energy observed?”<br />
Shao Yu:<br />
“One usually observes this climatic energy on the Dong Zhi day<br />
(winter solstice), the period during which Tai Yi (Great One: Supreme Unity) is<br />
displaced to the He Xi (Palace of Hibernation) and causes reactive phenomena of<br />
Heaven, that is to say, from wind and rain.<br />
457.<br />
If this wind and rain comes from the South, they are harmful and bear the<br />
name Xu Feng (Vicious Wind). If they occur in the middle of night when people are<br />
asleep, they cannot attack them. This is why, in that year cette annee-la, sick<br />
individuals are relatively few in number. In contrast, if they come in the middle of<br />
the day, poorly- protected people are eaisly prone to attack by Xu Feng; this is why<br />
in that year ill individuals are very numerous.<br />
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But Xu Feng, during its attack, infiltrates up to the bone and remains in a<br />
latent state until Li Chun (Beginning of Spring), the period of growth of Yang and<br />
the opening of the pores. If, in this period, the wind comes from the West, people<br />
are attacked again by<br />
Xu Feng.<br />
The 2 perverse energies, Xu Feng and latent perverse energy, battle between<br />
themselves and provoke a change in the energy at the level of the Jingluo, hence<br />
disease.<br />
8. See Chapter 26 (“Incidence of the 8 Principal Rhythms on Human Energy”) of the Suwen, Volume II, N.V.N.<br />
Edition. We have translated it as “4 Seasons - 8 Astronomic Rhythms”. (see Footnote 4).<br />
Therefore, the simultaneous meeting of wind and rain have the name<br />
“Meeting of the Year with the Dew”.<br />
If the energy of the year is harmonious, there is little Pirate-Wind; ill<br />
individuals are not very numerous and mortality is minute.<br />
In contrast, if the energy of the year is in discordance, they is much Pirate-<br />
Wind; ill individuals are numerous and mortality is higher.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1. The “8 Energetic Divisions” (Ba Cheng) are:<br />
_ Dong Zhi (winter solstice)<br />
_ Xia Zhi (summer solstice)<br />
_ Chun Fen (spring equinox)<br />
_ Qiu Fen (autumn equinox)<br />
_ Li Chun (beginning of spring)<br />
_ Li Xia (beginning of summer)<br />
_ Li Qiu (beginning of autumn)<br />
_ Li Dong (beginning of winter). 458.<br />
Clearly determine the position of the “8 energetic divisions” to observe the arrival of the wind and rain.<br />
In this way, for example:<br />
_ on the Dong Zhi (winter solstice) day, the wind comes from the South;<br />
_ on the Li Chun (beginning of spring) day, the wind comes from the West... .<br />
These noxious winds are harmful to health. In effect:<br />
_ on Dong Zhi (winter solstice), at the Zi hour (23h-1h), the energy of the body begins to arsie/be born√.<br />
This is why the perverse wind is able to penetrate deeply to the bones and remain there ina latent state;<br />
_ on Li Chun (beginning of spring), the Yang energy of the body increasesnd the pores open up favoring a<br />
new penetration of wind coming from the West.<br />
These winds fuse with the latent perverse energy and block the circulation of the Jingluo, hence disease.<br />
2. Wind is the energy of Heaven, and rain is “dew” (Lo) which also comes from Heaven. This is why windy<br />
and rainy years bear the name “Years and Dew” (Zue Lo).<br />
The year during which the wind and rain arrive conforming to the previous date of the season is<br />
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harmonious; noxious wind is rare; the people are joyous and individuals rarely are ill. In contrast, if the wind<br />
and rain are contrary to the season, the year is unstable; patients are numerous ane mortality rises.”<br />
II - N.V.N.:<br />
1. In relation to the latent perverse energy, our explanation is the following:<br />
Perverse energies can penetrate at a specific moment into the organism and remain there in a latent state<br />
waiting for the favorable time to manifest, as indicated in the Suwen (Chapter 5-<br />
“Phenomena of Correspondences of Yin and Yang”):<br />
“In winter, perverse Cold infiltrates into the organism and remains in a<br />
latent state until spring to trigger the disease of heat.<br />
In spring, perverse Wind infiltrates into the organism and remains in a<br />
latent state until summer to trigger diarrhea.<br />
In summer, perverse Heat infiltrates into the organism and remains in a<br />
latent state until autumn to trigger the disease of Cold-Heat (fever-chills).<br />
In autumn, perverse Humidity infiltrates into the organism and remains<br />
in a latent state until winter to trigger cough”.<br />
These assertions clarify the duration of incubation of perverse energies and their periods of<br />
manifestation. In the majority of cases, this incubation is rendered possible by poor bodily and a diminished<br />
capacity of defense of the organism, hence weakness localized to certain regions favoring the infiltration of<br />
perverse energy.<br />
The ancient classics say in this regard:<br />
“The site of emptiness is the site of infiltration of perverse energy.”<br />
For example:<br />
a. In winter, some individuals, during marked sweating (from excessive practice of physical activities),<br />
display an opening of their pores; perverse cold easily infiltrates by this sweat gland route, free to insert itself<br />
into the epidermodermal tissue fibers.<br />
b. In individuals displaying a weakness of the energy of the kidney, perverse cold penetrates into the<br />
organism and resides in the Shaoyin (Ki) channel.<br />
In a general way, diseases of latent perverse energy manifest in spring and summer. During these periods<br />
of birth/growth of Yang, latent perverse energy is activated by a new infiltration of perverse energy and triggers<br />
disease. But, sometimes, latent heat of summer only declares itself during the meeting of the “cool” energy of<br />
autumn; sometimes, the latent perverse energy can manifest via its own movements.<br />
In clinical practice, the key point is to base one’s judgment on the duration and seriousness of the<br />
symptoms in order to distinguish “latent perverse energy” from “recent perverse energy”. If the signs of recent<br />
perverse energy are followed by signs of chronic disease, it is recent perverse energy which has activated the<br />
latent perverse energy. In contrast, if at the starting phase, in the absence of signs of latent perverse energy, the<br />
disease manifests by serious signs like very high fever evolving toward the syndrome “Fire-Dryness of the Yin<br />
Root”, this is the sign of auto-manifestation of latent perverse energy.<br />
2. In one year there are 2 types of “dew” (Lo). According to Yang Shang Zian:<br />
“Spring-like dew” (Chun Lo)controls the reproduction of the “thousand beings”, and<br />
“autumnal dew” (Qiu Lo) governs the destruction of the “thousand things”.<br />
Example: the year, in autumn, dominated by noxious wind and rebellious rain<br />
weakens beings and things, is “Zue Lo” (rainy and windy dew or “year of dew”).”<br />
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459.
PARAGRAPH 7<br />
Huangdi:<br />
“Noxious wind causes benign or serious diseases. How do you distiguish and<br />
prognosticate them?”<br />
Shao Yu:<br />
“On the 1st day of the month (lunar) of January, Tai Yi (Grand One) is located<br />
at Tian Lu (Palace of Celestial Circulation). If the wind oocurs from the Northwest<br />
on this day, without rain, mortality is raised.<br />
If, at dawn of the 1st day of the month of January, the wind occurs from the<br />
North, in spring of that year many individuals are affected by serious diseases that<br />
can lead to death. 460.<br />
If, at dawn of the 1st day of the month of January, the wind occurs from the<br />
North, the increased number of patients is estimated at 3 out of 10.<br />
If, at noon of the 1st day of the month of January, the wind occurs from the<br />
North, the summer of that year, mortality is elevated.<br />
If, at the close of the 1st day of the month of January, the wind occurs from<br />
the North, the autumn of that year, morality is elevated.<br />
If, during the entire day of the 1st day of the month of January, the wind<br />
occurs from the North, numerous are the individuals affected by serious disease<br />
with an estimated mortailty of 6 out of 10.<br />
• If, on the 1st day of the month of January, the wind occurs from the South<br />
bearing the name Han Xiang (indicator of dryness) and the wind of the West<br />
bearing the name Bai Gu (white bone), all the country is in misfortnemalheur; the<br />
mortality is elevated.<br />
If, on the 1st day of the month of January, the wind occurs from the East,<br />
houses are strongly secured, and sand and gravel, stirred up; all the country is in<br />
great disaster.<br />
If, on the 1st day of the month of January, the wind occurs from the<br />
Southeast, in spring of that year, mortality is elevated.<br />
If, on the 1st day of the month of January, the climate is mild and without<br />
wind, the harvest is abundant and the price of rice is low; the people are in good<br />
health. In contrast, if this day, the weather is cold and windy, the harvest is poor<br />
and the price of rice is expensive; many people are ill.<br />
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Such are the manifestations of wind in a year permitting prediction of the<br />
arrival of the perverse energy, factor of disease in man.<br />
• On the Chou (2nd Terrestrial Branch) day of the 2nd month (lunar), if the<br />
wind is absent, the people are affected by numerous diseases of the heart and<br />
abdomen.<br />
On the Xu (11th Terrestrial Branch) day of the 2nd month, if the weather is<br />
not mild, the people are affected by numerous diseases of Cold-Heat.<br />
On the Si (6th terrestrail Branch) day of the 4th month, if the weather is not<br />
warm, the people are affected by numerous diseases of Dan Re (icterus).<br />
On the Shen (9th Terrestrial Branch) day of the 10th month, if the weather is<br />
not cold, the people are affected by numerous severe and sudden diseases.<br />
The different types of wind cited above, shaking houses, breaking trees,<br />
carrying away sand and gravel, ruffling body and head hair, causing opening of<br />
the pores, are part of the group called “Abnormal Perverse Wind”.”<br />
EXPLANATIONS AND COMMENTARIES 461.<br />
I - Zhang Shi explains:<br />
“During the 2nd, 3rd and 4th months, the Yang energy is plethoric. As a result, if the wind is absent on<br />
the Chou (2nd TB) day, if mild heat (Wen) is absent on the Xu (11th TB) day and if the weather is not warm on the<br />
Si (6th TB) day, this originates from the voctory of the Yin energy preventing the development of the Yang energy.<br />
Therefore, the people are affected by many diseases.<br />
The 10th month is the period during which the Yin energy is in fullness. As a result, cold is absent on<br />
the Shen (9th TB) day because the Yang energy is victorious preventing the conservation of the Yin energy. This<br />
is why the people are affected by diseases leading rapidly to death.”<br />
II - N.V.N.:<br />
This paragraph concerns the study of prediction of diseases during the 4 Seasons according to the<br />
direction of the wind.<br />
This observation, since antiquity, has been and still is transmitted by tradition. The “Chinese Book of<br />
Astronomy” notes: “The Yuan Dan day (1st day of the lunar year) dominates the “8 Winds”.”<br />
In our time, clearly understood, one cannot be satisfied with this observation based only on climatic<br />
change of the 1st month of January (lunar) to predict the seriousness or benigness of diseases during the entire<br />
year.<br />
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no 462/463.
CHAPTER LXXX<br />
The Great Problems/Confusions√<br />
(Dai Hua)<br />
Chapter 80 of the Lingshu speaks on:<br />
_ the vertiginous states to high places en hauteur<br />
_ and certain pathologic phenomena such as: forgetfulness, bulimia, anorexia, insomnia,<br />
somnolence, clinomania (1).<br />
• The Jing Qi (energetic quintessence) of the human being is concentrated at the eyes and<br />
has a close relationship with the brain. As a result, the sudden appearance of an object can<br />
disseminate the Shen (mental) and Hun (vegetative soul)<br />
and disturb the cerebral Jing and ocular Jing, hence vertigo.<br />
• Amnesia originates on the one hand from the fullness of the gastrointestinal system and<br />
the emptiness of the cardiopulmonary system, and on the other hand, from the insuficiency of the<br />
energy of the top (of the body) and the excess of the energy of the bottom (of the body).<br />
• Bulimia is due to a too active heat of the stomach which the metabolism of the Shui Gu<br />
(water-cereals).<br />
• Anorexia results from the obstruction of the energy at the level of the stomach (bowel.<br />
• Insomnia comes from the temporary stoppage of the Wei (defensive) energy within the<br />
Yang zone without ability to reach the Yin zone.<br />
• Somnolence is the opposite of insomnia, that is to say, it is due to the stoppage of the Wei<br />
energy within th Yin zone without ability to reach the Yang zone.<br />
• Clinomania (desire to stay in bed) is due to a relatively significant amassing, piling up of<br />
gastrointestinal energy which causes:<br />
_ a transitory slowing down of the circulation of Qi (Ying and Wei) at the level of the<br />
epidermo-dermal system,<br />
_ a temporary stoppage of the Wei energy at the level of the organs 464.<br />
_ and a transient cessation of all activities (mental and physical).<br />
As a result, the individual has an exagggerated tendency to watch overgarder the bed (to<br />
sleep).<br />
• These “small problems”, very common in clinic, are usually caused by “confusion”<br />
embarass in the diagnosis and treatment. This is why this chapter has for a title: “The Great<br />
Confusions” (Dai Hua).<br />
This chapter contains 9 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“I have often climbed toward Dai Sheng Liang (observation post constructed<br />
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at an elevated, cool or cold peak of a mountain). On my way, I turned my head to<br />
observe the 4 sides, then would continue to<br />
ascend... I had the feeling that my Shen (mental) and Hun (vegetative soul) were<br />
grasped by panic and my gaze to be found in a state of fascination.<br />
First, I begin to examine the core/depthfond of myself, closing and opening<br />
my eyes, then I tried, but in vain, to tranquilize my “heart” (Xin) and calm my<br />
“energy’ (Qi).<br />
Arriving at the summit, I looked again at the 4 sides and the same vertiginous<br />
phenomenon seized me. My bun attached, I placed myself on my knee, head bent<br />
downward to look. Gyrating motions continued, then suddenly disappeared.<br />
What is the energy responsible for these vertigoes and these dizzy spells?”<br />
Qi Bo:<br />
“The Jing Qi (energetic quintessence) of the 5 organs and 6 bowels reaches<br />
the top to flow down/empty√ into the eyes.<br />
• The deep cavity containing the Jing is named “eye”.<br />
• Osseous Jing forms the pupil (Dong Si).<br />
• Tendinous Jing, the iris.<br />
• Blood Jing, the Xue Luo (blood capillaries).<br />
• Energetic Jing, the sclera (Ba Yan).<br />
• Dermal Jing, the eyelids (Yu Shu).ˆ<br />
In this manner, the Jing Qi of the muscles, bones, blood and energy,<br />
associated with the Luo, form the ocular system. 465.<br />
• Above, the Jing Qi reaches the brain, and to the rear, it comes out at the<br />
nucha. This is why, when the perverse energy affects the neck and nucha at a time<br />
of emptiness of the energy of the body, it infiltrates deeply into the brain via the<br />
ocular route to cause Nao Chuan<br />
(cerebral whirling) followed by ocular tensions characterized by dizzy spells and<br />
turning movements” (vertigo).<br />
• When perverse energy attacks the ocular Jing, this Jing becomes exhausted<br />
and loses its harmony with the 5 organs and 6 bowels.<br />
The exhaustion of the ocular Jing causes disturbances of vision marked by the<br />
perception of two images for only one (diploplia).<br />
In conclusion, the eye is:<br />
_ the site of perception of the Jing of the 5 organs and 6 bowels<br />
_ the site of permanent passage of the Ying (nutritive energy) and the Wei<br />
(defensive energy), the Hun (vegetative soul) and the Po (sensitive soul)<br />
_ and the site of production of the Shen Qi (mental energy).<br />
This is why, when the Shen Qi is overtaxed, overworked, the Hun and Po<br />
become dispersed and the Chi (will) and Yi (thought) are disturbed.<br />
• The pupil and iris are ruled by Yin (liver and kidney); the sclera and blood<br />
vessels, by Yang (lung and heart). When Yin and Yang unite to form the eyes, the<br />
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ocular Jing is luminous and bears the name<br />
Jing Ming (Luminous, Radiantlumineux Jing).<br />
• The eyes are the “ambassadors” of the heart, and the heart is the dwelling<br />
place of the Shen (mental). When the Jing and Shen are disturbed, the heart can no<br />
longer transport the Jing toward the eyes.<br />
• The perception of abnormal images is due to the dissemination of the Jing<br />
and Shen, Hun and Po. In other words, the isolation of these energetic components<br />
is the cause of dizzy spells and vertigo.”<br />
EXPLANATINS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph concerns the pathophysiology of the eye.<br />
The “deep cavity” designates the ocular orifice, site of flowing out of Jing Qi (energetic quintessence) of<br />
the 5 organs. All 5 colors also reach this site. 467.<br />
In effect, in Chapter 17 (“Subtleties of the Pulse Examination”) of the Suwen, we read:<br />
“The “Jingming” (ocular) (1) energy appears at the eyes. It originates at the 5 organs and permits the<br />
observation of beings and things, the distinguishing of black and white, the knowledge of dimensions. In<br />
contrast, to take long for short, white for black, is the sign of exhaustion of the Jing of the 5 organs.”<br />
1- Wu Guan clarifies:<br />
“The “Jingming” (ocular) energy appears at the eyes, and the colors, at the face. Jingming and the colors<br />
are traits of luminous manifestation of the pure energy (Jing) of the 5 organs.”<br />
2- Zhang Jing Yue states:<br />
“a- The kidney governs the osseous Jing. It responds to Water and its color is jet black. This is why the<br />
interior of the pupil (Dong Si) is excessively gleaming, but the color reflecting at the exterior is black.<br />
b- The liver governs the tendinous Jing. It responds to Wood and its color is green. This is why the color<br />
of the iris (He Yan) is more pale than that of the pupil.<br />
c- The heart governs the Jing of the blood vessels. it responds to Fire and its color is red. As a result, the<br />
ocular vessels (Luo) are controlled by the Xin-Shen (heart-mental).<br />
d- the lung governs the energetic Jing (quintessence). it responds to Metal and its color is white. As a<br />
result, the sclera (Ba Yan) is formed from the Jing of the lung.<br />
e- the spleen governs the dermal Jing and responds to Earth. In ophthalmology, the eyelids are formed by<br />
the Jing of the spleen and bear the name Yu Shu (movements of opening and closing; covering and protection of<br />
the anterior part of the eye).<br />
1. “Jingming” is also the name of the point Bl 1.<br />
f- “...perverse energy affects the neck and nucha”. In other words, during infiltration of perverse energy<br />
into the points Fengfu (GV 16), Tianzhu (Bl 10)..., it penetrates deeply into the brain via the ophthalmic route to<br />
cause ocular tension, hence ablouissements and vertigo.<br />
3- Ma Shi notes:<br />
“In ophthalmology, Yin designates the liver and kidney; and Yang, the lung and heart. As a result, to<br />
speak of Yin and Yang in a state of harmony reaching the eyes is to speak of the energy of Jingming (ocular Jing).<br />
All of these mental and cultural activities have their source at the heart. But the heart uses the eyes in<br />
order to manifest... . This is why the eyes are the “ambassadors” of the heart and the heart is the dwelling place<br />
of the Shen.”<br />
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466.
Figure 1:<br />
The different energetic zones of the eye.<br />
Figure 2:<br />
The Jing of the 5 organs and the ocular system (according to Zhang Jing Yue).<br />
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468.
PARAGRAPH 2<br />
Figure 3:<br />
Jingming (luminous Jing of the eye).<br />
Huangdi:<br />
“I have doubt about the truth of your account because each time<br />
I returned to Dong Yuan (post constructed at the Garden of the East),<br />
I have always experienced vertigo. But this vertigo disappears immediately upon<br />
leaving this place.<br />
Will my Shen (mental) and my Hun (vegetative soul) always be unsteady<br />
chancelants each time I will ascend to the Garden of the East?<br />
Why does so bizarre a phenomena exist?”<br />
Qi Bo:<br />
“No! The heart has its desires, and the Shen, its repulsions.<br />
These desires and its repulsions, furing their encounter, disturb the Jing<br />
(quintessence) and prevent the eyes from seeing distinctly which brings the Shen<br />
to a confusing situation, hence dizzy spells.<br />
As soon as one leaves the place, the Shen returns and tthe state normalizes.<br />
Therfore, the situation cited is described according to 2 degrees of seriousness:<br />
_ the slight state of confusion called Mi<br />
_ and the serious confusion called Huo.”<br />
EXPLANATIONS AND COMMENTARIES 469.<br />
Ma Shi notes:<br />
“When the Shen has an aversion against anything, the Chi (will) does not follow... . When aversion and<br />
sympathy join, the Jing Qi (energetic quintessence) is disturbed and the Shen leaves its place, then it returns.”<br />
PARAGRAPH 3<br />
Huangdi:<br />
“Some individuals suffer from amnesia. What is the energy responsible for<br />
this illness?”<br />
Qi Bo:<br />
“Amnesia originates from the insufficiancy of the energy at the top and<br />
excess of energy down below. This means to say that the intestines and stomach are<br />
in fullness and that the heart and lung are in emptiness.<br />
Th heart and lung being in emptiness, the Wei (defensive) energy remains<br />
below. In the end, the reascent of this energy at the is no longer assured, hence<br />
amnesia”,<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Jing Yue gives us this information:<br />
“The phrase “...excess of energy down below” is used to contrast the bottom from the top. It does not at all<br />
indicate the excess energy of the bottom.<br />
Insert figure<br />
In effect, the heart and lung being in emptiness at the upper part of the body, the Ying (nutritive energy)<br />
and Wei (defensive energy) stagnate at the bottom. The Shen Qi (mental energy) cannot reach the entire body,<br />
hence forgetfulness.<br />
It is a question of the syndrome of insufficiency of Yang of the upper part of the body.”<br />
PARAGRAPH 4<br />
Huangdi:<br />
“Some individuals often are hungry, but they refuse to eat. What is the<br />
energy responsible for this?”<br />
Qi Bo:<br />
“The Dietary Jing gathers at the spleen and the Yang-Heat energy is retained<br />
within the stomach.<br />
The Yang-Heat energy retained within the stomach activates digestion. This is<br />
why the individual gets hungry quickly.<br />
If the energy of the stomach floods/affluxes towrds the top, therefore in a<br />
contrary direction, it obstructs the stomach canal, hence anorexia.”<br />
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470.
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
According to energetic medicine, anorexia is due to an obstruction of the stomach canal (esophagus),<br />
causing obstruction provoked by a contrary afflux/flooding (Jue Ni) of the energy of the stomach.<br />
insert figure<br />
PARAGRAPH 5 471.<br />
Huangdi:<br />
“Some individuals suffer from insomnia. What is the energy responsible for<br />
that?”<br />
Qi Bo:<br />
“The Wei (defensive) energy, not suceeding in reaching the Yin part,<br />
remains within the Yang part. The Yang energy is then found in a state of fullness<br />
and the fullness of this Yang energy causes that of the Yangqiao.<br />
In this manner, the penetration of the Wei energy within the Yin part is not<br />
assured; the Yin energy is found in a state of emptiness. This is why the eyes can<br />
no longer open, hence insomnia.”<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Zhang Shi explains:<br />
“The Yinqiao and Yangqiao unite at the point Jingming (Bl 1) of the Taiyang (Bl).<br />
The Wei (defensive) energy circulates within the Yin and Yang parts (of the body).<br />
All energies carry out movements of entering and exiting at the level of the point Jingming (Bl 1).<br />
insert figure<br />
This is why The Nejing defines the eyes as sites of reunion of Ying (nutritive energy) and Wei (defensive<br />
energy), Hun (vegetative soul) and Po (sensitive soul). 472.<br />
II - N.V.N.:<br />
This paragraph involves the energetic pathophysiology of insomnia, uniquely dependent of the<br />
circulatory state of of the Wei energy within the Yin part or Yang part of the body.<br />
According to Zhang Jing Yue:<br />
“The Wei energy circulates during the day woithin the Yang part, and during the night, within the Yin<br />
part. When it is found at the Yang, the individual awakes, and when it is found within at the Yin, the individual<br />
goes to sleep.<br />
In contrast, in the ill individual, sleep and waking are disordered. Usually, the Wei energy remains<br />
longer in the Yin or in the Yang, hence disequilibrium of “Yin-Yang”, responsible for disordering of sleep and<br />
waking.”<br />
PARAGRAPH 6<br />
Huangdi:<br />
“Some individuals, due to disease, close their eyes and can no longer see. What<br />
is the causal energy?”<br />
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Qi Bo:<br />
“The Wei (defensive) energy retined within the Yin part does not come to<br />
reach the Yang part.<br />
The Wei energy being retained within the Yin part, the Yin energy is found<br />
in a state of fullness. This fullness causes that of the Yinqiao.<br />
Therefore, when the penetrattion of the Wei energy within the Yang part is<br />
not assured, the Yang energy is found in a state of emptiness. This is why the eyes<br />
close; the individual can never see and is found in a state of somnolence.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph and the previous one have a relationship with the two channels, Yinqiao and Yangqiao.<br />
The closing and opening of the eyes has been studied in Chpater 21 (“Diseases of Colc and Heat”) of this<br />
classic:<br />
“...at the level of the region of the Yangqiao and Yinqiao where the Yang energy enters into the Yin and the<br />
Yin energy exits the Yang. When the Yang energy becomes directed toward excess, it provokes opening of the eyes<br />
(insomnia), and when the Yin energy becomes directed toward excess, it brings about closure of the eyes<br />
(hypersomnia).<br />
Zhang Shi states:<br />
“The entry of the energy of the Yangqiao and the exiting of the energy of the Yinqiao via the route of the<br />
Yangqiao is carried out at the level of the point Jingming (Bl 1), located at the internal canthus of the eye. When<br />
the Yang energy is in excess at this level, it causes opening of the eyes (insomnia) and when the Yin energy is in<br />
excess, it provokes closure of the eyes (hypersomnia).”<br />
PARAGRAPH 7<br />
Huangdi:<br />
”Some individuals have an exaggerated tendency to watch over the bed<br />
(clinomania) in order to find sleep. What is the causal energy?”<br />
Qi Bo:<br />
“In these individuals,<br />
_ the stomach and intestines are of large size<br />
_ the skin is damp<br />
_ and the zone of distribution of the flesh (Fan Rou: interdermo-muscular<br />
space) is coarse.<br />
Due to the large volume of the stomach and intestines, the time of retention<br />
of the Wei (defensive) energy is relatively long.<br />
Due to the humidity of the skin and coarseness of the “zone of distribution of<br />
the flesh”, the circulation of the Wei energy is relatively slow.<br />
• Normally, the Wei energy circulates, during the day, within the Yang part,<br />
and during the night, within the Yin part. When this circulation within the Yang<br />
part approaches its end, man must sleep; and when this circulation within Yin part<br />
approaches its eend, man must wake.<br />
• At the level of the stomach and intestines of large size, the Wei energy must<br />
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473.
stop for a longer time. At the level of the humid skin and coarse “zone of the<br />
distribution of the flesh” (Fan Rou), the circulation of the Wei energy must slow<br />
down.<br />
• When the Wei energy remains for a longer time within the Yin part, its<br />
circulation is no longer normal; this is why man tends to close his eyes to look for<br />
sleep.<br />
• In individuals whose stomach and intestines are os small size, the skin is<br />
smooth and taut, the “zone of distribution of the flesh” is finer and free and the<br />
Wei energy remains for a longer time withn=in the Yang part. This is why they<br />
sleep very little.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
Zhang Jing Yue adds information on post-prandial somnolence:<br />
“After a meal, the longing to sleep is due to an accumulation of “cold” (food) energy within the stomach<br />
and intestines. The Wei (defensive) energy is then found in a state of fullness in the Yin part, hence desire to<br />
sleep.<br />
Some are ignorant of this mechanism and mistake it for a weakness/fatigue of the spleen<br />
(Pi Quan).”<br />
PARAGRAPH 8<br />
Huangdi:<br />
“Some indivuals with regularly poor sleep suddenly have need of a great<br />
sleep. What is the energy responsible for this?”<br />
Qi Bo:<br />
“The perverse energy is retained within the Shangjiao (Upper Jiao- UJ). It is<br />
obstructed and its energy can no longer reach the Yang part, hence sudden need<br />
for sleep.<br />
The sudden need for sleep is also due to too abundant an absorption of cold<br />
water after a full meal. In this case, the Wei energy is retained within the Yin<br />
part, hence desire to sleep.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
In this paragraph, Qi Bo has furnished the causes of a audden need for sleep.<br />
Recall that, in clinic, one often encounters patients suffering from insomnia. This ailment is doe to the<br />
presence of perverse energy localized in the organism preventing the We energy from reaching the Yin part.<br />
PARAGRAPH 9<br />
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474.
Huangdi:<br />
“Perfect! How do you treat them?” 475.<br />
Qi Bo:<br />
“It is necessary:<br />
_ first, to reestablish the function of the 5 rgans and 6 bowels,<br />
_ then, to eliminate the different types of benign perverse energy<br />
_ and finally, to utilize dispersion in the event of fullness (of perverse<br />
energy) and tonification in the event of emptiness (of the energy of the body).<br />
But before treating, it is necessary to carefully examine the state of the Chi<br />
(will) and Xing (bodily form) of the individual.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The ailments cited in this chapter are benign, but confused during diagnosis and treatment.<br />
a- “...to reestablish the functions of the 5 organs and 6 bowels” implies the sense of harmonization of the<br />
Jing (quintessence), Qi (Ying and Wei energies), Shen (mental) and Sanjiao (SJ), essential components of energetic<br />
physiology.<br />
b- “...to eliminate the different types of perverse energy” means to say to suppress the benign and<br />
confusing signs that cause serious complications.<br />
c- The word “Chi” (will) is often employed in the global sense to designate psychologic components like<br />
Jing (quintessence), Shen (mental energy), Hun (vegetative soul), Po (sensitive soul), Yi (thought) and Chi (will).<br />
d- The state of the Xing (bodily form) depends on that of the Jing (energetic quintessence), Ying<br />
(nutritive energy), Wei (defensive energy), Xue (blood) and Qi (energy).<br />
This is why:<br />
_ the Chi (will) in a disturbed state injures the Shen (mental)<br />
_ and the Xing (bodily form) overtaxed damages the Jing (quintessence)."<br />
II - N.V.N.:<br />
In summery, to attenuate or cure a disease or morbid manifestation by acupuncture, one must:<br />
_ know not only the points and channels<br />
_ but also and especially the "energetic approaches" )Jing, Qi, Shen, Sanjiao).<br />
Zhang Jing Yue adds:<br />
"Suffering (excessive sadness) carries detriment to the Yang zone belonging to the Lung-Heart, and<br />
excessive joy injures the Yin zone belonging to the Spleen-Kidney. One must thinks of this during treatment."<br />
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476.
CHAPTER LXXXI<br />
Abscesses and Tumors<br />
(Yung Ju)<br />
This last chapter of the Lingshu (Chapter 81) speaks on the causes of the formation of<br />
abscesses (Yung) and tumors (Ju).<br />
The evolutive phases and fatal periods of these ailments are indicated and earlytreatment is<br />
absolutely advised.<br />
Localization of the different forms of abscesses and tumors are also presented. this is why<br />
this chapter is entitled: "Abscesses and Tumors" (Jung Ju).<br />
It contains 20 paragraphs.<br />
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477.
PARAGRAPH 1<br />
Huangdi:<br />
"I know from hearsay that:<br />
_ the stomach and intestines receive the Ge Qi (cereal energy)<br />
_ the Shangjiao (Upper Jiao- UJ) releases Qi (energy) to heat up the flesh<br />
parts, maintain the joints ans aerate the sweat gland system<br />
(Cou Li)<br />
_ the Zhongjiao (Middle Jiao- MJ) releases Qi (energy) which, comparable to<br />
dew, spreads within the Xi Gu (valleys and small valleys), flows down within the<br />
Sunluo (blood-energetic capillaries) and harmonize the Xin Ye (organic liquids)<br />
which become transformed into Xue (blood);<br />
_ in the harmonious state, the blood fills first the Sunluo, then the Luomai<br />
(secondary vessels) and finally, the Jingmai (principal channels);<br />
478.<br />
_ in the plethoric state, Yin and Yang circulate under the propulsive action<br />
of the respiratory movements and perform cyuclic transmissions around the body<br />
conforming to the cyclic movements of the natural world (Heaven-Earth);<br />
_ one must examine the pulses and apply the method of regulation.<br />
In the event of fullness, one must add the emptiness; this is to utilize the method of<br />
dispersion to reduce the fullness;<br />
_ the rapid removal of the needle diminishes the virulence of the perverse<br />
energy and the the needle left in place augments the potential of the essential<br />
energy of the body. Therefore, to treat the insufficiency is to tonify the emptiness<br />
to gain back the excess.<br />
I know where the equilibrium and disequilibrium of blood and energy come<br />
from, but I still do not know how Yung (abscesses) and tumors (Ju) are produced<br />
and their periods benigness and seriousness, life and death. I would like you to<br />
inform me about all this."<br />
Qi Bo:<br />
"The circulation of the Jingmai is perpetual conforming to the stellar<br />
movements of Heaven and periodic movements of Earth. When the stellar<br />
movements are irregular, they cause:<br />
_ the eclipse of the sun or moon<br />
_ the overflowing of the river routes<br />
_ the drying out of plants and trees<br />
_ the poor harvest of the Wu Gu (5 Cereals)<br />
_ the division of the routes of communication<br />
_ and the isolation of people in the hamlet.<br />
The same phenomena take place at the level of the blood and energy. Please<br />
hear the reasons.<br />
The Xue (blood) and Mai (vesssels), Ying (nutritive energy) and Wei<br />
(defensive energy) circulate with stopping. At Heaven, they respond to the astral<br />
movements, and at Earth, to the flowing of rivers.<br />
When the cold perverse infiltrates into the Jingluo (principal and secondary<br />
channels), it provokes a blood stasis which calls on the Wei energy. This<br />
concentrates around the blood stasis with the inability to carry out movements of<br />
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eturn, hence the formation of Yung (abscesses).<br />
The "cold" energy in a state of compression becomes transformed into heat<br />
(1). This toxic heat decomposes the organic tissues and transforms them into pus.<br />
Non-evacuated pus softens the muscles and tendons. In a state of softening, they<br />
damage the bones, and when the bones are damaged, the marrow becomes<br />
exhausted.<br />
479.<br />
Pus is localized within the bony cavities. If the pus is not eliminated, the<br />
blood dries out, the muscles and bones are no longer maintained and the flesh<br />
(dermis) is no longer saturated; the infected Jingmai are "smoke out"enfument the 5<br />
organs. When the 5 organs are affected, it is death."<br />
1. It is a question of "false heat".<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
"The rapid removal of the needle evacuates the perverse energy in a state of fullness, the the needle left<br />
in place augments the potential of the energy of the body in a state of emptiness."<br />
II - N.V.N.:<br />
1- This paragraph speaks on the process of pyogenic formation, explanatory basis of the external<br />
pathology of Oriental energetic medicine.<br />
One distinguishes 3 principal phases of the process:<br />
a- Inflammatory Phase<br />
_ infiltration of cold within the interchannel spaces<br />
_ slowing down of blood circulation<br />
_ stasis formation with disturbances of Xue (blood) and Xin Ye (organic liquids)<br />
_ influence on the Ying (nutritive energy) and Wei (defensive energy)<br />
_ concentration and accumulation of Wei with absence of return circulation, hence<br />
tumefaction and inflammation.<br />
b- Pyogenic Phase<br />
_ transformation of cold into heat ("false heat", toxic heat)<br />
_ domination of heat and destruction of organic tissues wwith pyogenic formation.<br />
c- Malignant Phase<br />
_ non-evacuation of pus and pyogenic fixation within the neuromuscular system<br />
_ degradation of the musculoskeletal system<br />
_ infestation of the Jingluo system<br />
_ overheating and "smoking out" of the 5 organs (death).<br />
2- The energy released at the level of the Shangjiao (UJ) designates the Wei Qi (defensive energy) which<br />
has for functions: heating up the flesh parts, maintaining the joints and aerating the sweat gland system.<br />
The energy released at the level of the Zhongjiao (MJ) is the Ying Qi (nutritive energy). It is comparable to<br />
the dew which humdifies plants because it explains the mechanism of secretion of the Xin Ye (organic liquids)<br />
which maintain the entire body. 480.<br />
• Xi Gu designates the small valleys and valleys. Chapter 37 ("Study on the Affluxes/ Flooding of the<br />
Energy") of the Suwen indicates: "The great reunion of the flesh is called "Gu" and the little reunions, "Xi". the<br />
interflesh spaces are the sites of reunion of the Xi and Gu, sites of circulation of Ying Qi and Wei Qi and sites of<br />
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eunion of the Da Qi (great energy)."<br />
• Here, Yin and Yang are the generic encompassing Blood and Energy, Organs and Bowels, Jing and Luo,<br />
Interior (Li) and Exterior (Biao) of the body.<br />
In man, the energy and blood are activated by the respiratory rhythms and function accroding to a very<br />
specific law: "With each expiration, the energy advances 3 cun, and with each inspiration, the energy advances 3<br />
cun, that is, 6 cun for every respiration."<br />
3- We present below a schematic study of the different phases of pyogenic formation (Figure 1).<br />
PARAGRAPH 2<br />
Figure 1:<br />
Pyogenic formation and degradation of the<br />
musculoskeletal system with attack of the 5 organs.<br />
Huangdi:<br />
"Please explain to me in detail the different forms of Yung (abscesses) and Ju<br />
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(tumors) and their fatal periods as well as their names."<br />
481.<br />
Qi Bo:<br />
"At the subaxillary region (lower) and below the laryngo-pharyngeal organs,<br />
the ailment bears the name Meng Ju (powerful tumor).<br />
Without treatment, it transforms into pus whose non-elimination causes an<br />
obstruction of the throat (gullet). Death occurs in a half day.<br />
During the evacuation of pus, prescribe a diet composed of chilled<br />
Shi Gao (melted pork fat). Cure occurs in 3 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"The throat is the "door" of respiration. the respiratory movements at this level are very powerful. This<br />
is why the abscess located at this part of the neck is called Meng Ju (powerful tumor).<br />
When pus is formed, one must eliminate it urgently to avoid an obstruction of the throat which can cause<br />
death in a half day.<br />
Figure 2:<br />
Formation of Meng Ju (abscess of the throat).<br />
Pork is an animal which responds to Water. Its melted and cooled fat (lard) has the property of conveying<br />
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482.
the toxic heat toward the bottom to be eliminated via the recto-vesicular route."<br />
II - N.V.N.:<br />
Because of its location, Meng Ju (powerful tumor) is also called "abscess of the throat". It is due to an<br />
accumulation of toxic heat at the level of the 3 channels: Renmai (CV), Foot Jueyin (Li) and Hand Taiyin (Lu)<br />
(Figure 2).<br />
PARAGRAPH 3<br />
"At the neck, The affliction is the name of Yao Ju (fatal tumor).<br />
This voluminous tumor becomes red black. If it is not urgently treated, the toxic<br />
heat descends within the axillary crease. First, it reaches the anterior part of the<br />
thorax and injures the Renmai (CV), then it penetrates deeply and "inflammes" the<br />
lung and liver.<br />
Death occurs in 10 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"The neck is the site of passage of blood and energy of the Shaoyang and Yangming (SJ/GB and LI/St). The<br />
abscess located within this region of the neck must be treated without delay in order to block the descent of the<br />
heat into the axillary crease.<br />
Three cun below that, the point Yuanye (GB 22, on the anterior axillary line in the 4th intercostla space)<br />
is found from where a vessel arises which oenetrates deeply into the thorax and reaches the Renmai (CV) on the<br />
one hand, and on the other hand, the lung and liver. Toxic heat follows this route and contaminates these two<br />
organs; death occurs in 10 days.<br />
According to the Neijing,<br />
"The good physician first treats the Bi Fu (epidermo-dermal system), then the Jingluo (principal and<br />
secondary channels) and, finally, the Zangfu (organs/bowels).<br />
The physician who treats abscesses and tumors must follow this rule."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue (1563-1640 A.D.), Yao Ju (fatal tumor) is an asbcess located behind and<br />
below the ear, 1 cun 3 fen from there. This cervical tumor is rarely curable. That of the right belongs to Liver-<br />
Wood, and that to the left, to Lung-Metal.<br />
Zhang Shi's thesis can be diagramed in the following fashion (Figure 3). 483.<br />
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Figure 3:<br />
Formation of Yao Ju (cervical tumor) and its fatal evolution.<br />
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PARAGRAPH 4<br />
"The Yang Qi (Yang energy) in great fullness overheats the cranium and<br />
accumulates at the nucha to trigger Nao Que (nuchal tumor). The individual is<br />
anxious and pains are of the needle-stick type. When the disease reaches the<br />
interior, it causes "agitation" of the heart.<br />
The disease is incurable; it ends up generally in death."<br />
EXPLANATIONS AND COMMENTARIES 484....<br />
I - Zhang Shi explains:<br />
"Yang Qi "in great fullness" designates the energy of the 3 Yang (Taiyang, Shaoyang, Yangming) affected<br />
simultaneously.<br />
Here, the 3 Yang are represented by the Taiyang (2). It possesses a vessel which enetrates deeply into the<br />
brain and comes back out at the neck and nucha.<br />
When the Yang energy is in great fullness, it overheats the brain and accumulates at the nucha to trigger<br />
Nao Ju (nuchal tumor).<br />
• The heart is the Taiyang in Yang. The heart and Taiyang (SI) unite at the level of their root (Jiao) and<br />
their summit (Ben). When the energy of the heart is compressed, the inidivual is sad and has palpitations. It<br />
concerns phenomena of interference of toxic heat of the bowels at the level of the organs. These phenomena are<br />
fatal."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, Nao Ju (nuchal tumor) is due to a blockage of Yin Jing (Yin quintessence)<br />
with exhalation of the toxic heat toward the top.<br />
Nao Ju manifests at the point Fengfu (GV 16). At the starting phase, it is small like a mustard seed of<br />
grey-violet color. Then it enlarges and takes the form of a big twig. In serious cases, it can reach the top of the<br />
skull or descend to the point Dazhui (GV 14). Pain is totally absent; moxabustion must be applied until pain<br />
appears.<br />
Tianjin gives the following definition:<br />
"The word "Nao Que" implies the sense of "fire" which melts metal.<br />
The inflammation is located at the nucha. Toxic heat there is in maximal fullness. At any moment, it can<br />
reach the cranium or descend to Dazhui (GV 14). The cranial vault is overheated, hence the name "Nao Que"<br />
(Figure 4)."<br />
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2. The Taiyang opens to the exterior and plays the role of protection of the entire system of Jingmai (principal<br />
channels of the body).<br />
Figure 4:<br />
Formation of Nao Que (nuchal tumor) and points of the Foot Taiyang (Bl)<br />
(vessels amanating toward the interior of the cranium).<br />
PARAGRAPH 5 484...<br />
"At the shoulder and arm, the affliction is called Pi Yung (inflammatory<br />
staintache) (3). It is of blackish red color. Urgent treatment consists of provoking a<br />
hypersweating to the feet.<br />
This disease does not reach the 5 organs. If it goes back 4 or 5 days,<br />
moxabustion is absolutely advised."<br />
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485...
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
"Pi Yung also has the name Jianyu Yung (shoulder abscess).<br />
This abscess is superficial. it does not injure the 5 organs. Moxabustion is used to eliminate the perverse<br />
energy by the calorific route."<br />
3. Also see "Pi Yung of the knee", page 493∆.<br />
PARAGRAPH 6<br />
"Mei Ju (sheathed or ganglionic tumor) is red and firm. It manifests at the<br />
axillary crease. treatment consists of performing several sticks at the level of the<br />
tumor with the aid of a fine and long needle of stone (lithopuncture).<br />
After needling, smear the points of impact with pork fat. Cure will be<br />
obtained at the end of 6 hours. Bandaging Mei Ju is advised against.<br />
If the tumor remains hard without suppuration, it is a question of Ma Dao Jia<br />
Yung (scrofula). One must treat it urgently."<br />
EXPLANATIONS AND COMMENTARIES 486.<br />
I - Zhang Shi explains:<br />
"The needle of stone must be fine in order not to injure the tissue system and long to perform deep sticks.<br />
The sticks must be awayeloignee from one another.<br />
II - N.V.N.:<br />
According to the basic explanation of external pathology of Classical Chinese Medicine, Mei Ju manifests<br />
in the form of a granule in the middle of the axillary crease (axillary adenitis). It is due to the solidification of<br />
the sanguino-energetic stagnation during compression of the energy of the Foot Jueyin (Li) and Foot taiyin (Sp)<br />
(Figure 5).<br />
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Figure 5:<br />
Formation of Mai Ju (axillary tumor).<br />
As for Ma Dao Jia Yung (scrofula), it is due to disturbances of the energy of the 3 channels: Hand<br />
Shaoyang (SJ), Foot Jueyin (Li) and Foot Shaoyang (GB). It has an elongated and hard form (like stone). Sometines,<br />
it starts in the subauricular region and reaches the supraclavicular area or scapular region to descend to the<br />
hypochondrial region. In serious cases, it occurs at the front of the thorax and creates red and inflammed<br />
projections with pyogenic formation. Upon encountering the wind, the pus becomes liquified and exudes without<br />
stopping. its prognosis is grave.<br />
PARAGRAPH 7 487.<br />
"Jing Ju (tumor in a well en puits) manifests at the thorax and presents in the<br />
form of a bean.<br />
Without treatment, at the end of 3 or 4 days, it reaches the abdomen and<br />
becomes iincurable. Death occurs iin 7 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
The word "Jing" (well, shaft) implies the sense of depth.<br />
According to Zhang Jing Yue, Jing Ju manifests right in the cadiac fossa (thorax). At the start, it has the<br />
form of a yeloow bean without ant change in the skin. It also bears the name Chuan Xin Du (penetrating tumor<br />
crossing the heart). This disease is extremely serious.<br />
PARAGRAPH 8<br />
"Gan Ju (sweet tumor) breaks out in the thoracic region. It has a greenish<br />
color and the form of a fruit of Trichosanthis (Qualou) (4). Generally, the<br />
individual is sometimes feverish, sometimes chilled.<br />
Urgent treatment consists if combatting the fever and chills<br />
(Han Re). The affliction can last 10 days, then death occurs. On the day of death,<br />
the suppuration begins to flow out."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
"The tumor is located at the top and slightly to the side of the breast, at the point Yingchuang (St 16), in<br />
the 3rd intercostal space, belonging to the Foot Yangming (St) which responds to Earth and the sweet sapor. This<br />
is why on gives it the name "sweet tumor of the breast".<br />
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This affliction originates from the energetic stasis following a chronic psychoaffective illness (anguish,<br />
anxiety...)."<br />
4. Spicy plant (family Curcubitacea) from Asiatic tropical regions and yielding a long and tortuous fruit.<br />
II - Zhang Shi adds:<br />
"The thorax belongs to the Jueyin (Li) and Yangming (St).<br />
The Yangming (St) activates the movements of transformation of the Taiyin (Sp), and Jueyin (Li)<br />
stimulates the movements of metamorphosis of the Shaoyang (GB).<br />
These movements of exchange of Yin and Yang are responsible for the alternating 488. movements of<br />
cold and heat.<br />
This affliction is due to the compression of toxic energy of the liver organ and stomach bowel. It<br />
"summit" (Jiao) is found at the level of the Luomai (secondary vessels) and its "root" (Ben), at the level of the<br />
diaphragm. This is why it is difficult to make it disappear. It becomes very active when the energy of the body<br />
becomes weakened."<br />
PARAGRAPH 9<br />
Figure 6:<br />
Formation of Gan Ju (breast tumor).<br />
"Bai Ju (rigid tumor) manifests in the hypochondrial region. This disease<br />
generally is encountered in women. It is recommended to treat it with moxabustion.<br />
When pus is formed, an excrescence of flesh the size of a red bean appears at<br />
the center of the tumor. it is advised to prescribe a decoction of leaves of the root<br />
of Lingqiao (Forsythia).<br />
Boil 1 sheng of leaves and 1 sheng of root of this ingredient in<br />
1 dou 6 sheng of water until reduced to 3 sheng.<br />
Have the patient drink this decoction, dress him warmly and settle him close<br />
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y the boiler until sweating reaches the feet.<br />
Cure is therefore assured."<br />
EXPLANATIONS AND COMMENTARIES 489.<br />
I - Zhang Shi explains:<br />
"The hypochordria, subaxillary area, belongs to the lung and liver. This type of tumor settles in the<br />
epidermo-dermal layer, hence the name Bai Ju (fixed tumor).<br />
In women, the energy is usually in excess, and the blood, in insufficiency. This disharmony of blood and<br />
energy often causes this ailment. This is why the text states that "this diseases is usually encountered in<br />
women".<br />
When the tumor is in the pyogenic phase, treatment is moxabustion, the method applied to large<br />
abscesses.<br />
Although the afliction bears the name "BaiJu" (fixed tumor), the mortification of the flesh and muscles<br />
and softening of the bones are absent.<br />
Leaves and roots of Lingqiao (Forsythia) are utilized because:<br />
_ the leaves have the property of purifying heat and provoking sweating<br />
_ the roots have the property of releasing toxicity."<br />
II - N.V.N.:<br />
Acording to Zhang Jing Yue, Baiju (fixed tumor) also has the name Xia Ju (hypochondrial tumor).<br />
The hypochondria is the region belnging to the liver. In women, anger and rage are the principal causes of<br />
this disease (Figure 7).<br />
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Figure 7:<br />
Formation of Bai Ju (fixed tumor).<br />
PARAGRAPH 10 490.]<br />
"Gu Xing Ju (tumor of femur and tibia) manifests at the thigh and leg. Its<br />
external appearance does not present itself with clearly notable changes√. But in<br />
the interior, pus eats away and softens the bones. Without treatment, death occurs<br />
in 30 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"Tumor of the thigh and leg is due to the presence of perverse energy of great virulence of the Foot<br />
Shaoyin (Ki). This toxic energy adheres to the bones, inflamming them, without exteriorizing. Wothout treatment,<br />
death occurs in 30 days.<br />
The kidney is a water organ, and the moon respond to Yin and to Water, Such is the reason for death<br />
occuring in 30 days."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, Gu Xing Ju designates osteitis of the femur and tibia.<br />
Figure 8:<br />
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Formation and location of Gu Xing Ju (osteitis of the femur and tibia).<br />
PARAGRAPH 11 491.<br />
"Rui Ju (piercing percanttumor) manifests within the coccygeal region. it is<br />
red in color, large and firm. Without urgent treatment, death occurs also in 30<br />
days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"The coccyx is part of the Foot taiyang (Bl).<br />
The kidney and bladder are respectively water organ and water bowel.<br />
The kidney responds to Yin and governs the bones. This is why the tumor adheres to the bones. The<br />
bladder is Yang and governs the Yang (external) part of the body. As a result, the tumor is hard, large and red.<br />
Despite the overflowing of toxic Yang toward the exterior, death occurs in 30 days because the Taiyang is<br />
"master" of all Yang channels.<br />
Yin and Yang, Zang (organs) and Fu (bowels), Jing (quintessence) and Shen (mental), Xue (blood) and Xin<br />
Ye (organic liquids), Jiao (summit) and Root (Ben), Biao (exterior) and Li (interior) are indispensible notions for<br />
the practice of medicine, notions which permit physicians to do research on "species of life among species of<br />
death√". Also, specialists who treat abscesses and tumors even moreso must delve deeply into all these notions<br />
developed in the Neijing."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, Rui Ju originates from the concentration of toxic energy coming from the<br />
Foot Shaoyin (Ki) and Foot Taiyang (Bl) (Figure 9).<br />
Figure 9:<br />
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Formation of Rui Ju (tumor of the coccyx).<br />
PARAGRAPH 12 492.<br />
"Chi Shi (red participant) manifests within Gu Yin (internal part of the thigh).<br />
Without treatment, death occurs in 60 days.<br />
The bilateral affliction is incurable and the individual dies in 10 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shu explains:<br />
"Gu Yin (internal part of the thigh) belonging to the 3 Yin channels, Foot Shaoyin (Ki), Foot Jueyin (Li)<br />
and Foot Taiyin (Sp). Toxic fire develops to amaximum there, hence the name<br />
Chi Shi (red participant).<br />
Sixty days is the number of realization (formation) of water, and 10 days, the last of the Yin numbers."<br />
II - N.V.N.:<br />
Due to its location, Chi Shi also carries the name Gu Yin Ju (tumor of the inner thigh).<br />
The inner thigh is the area where the points<br />
_ Jimen (Sp 11) and Xuehai (Sp 10) of the Foot Taiyin (Sp) and<br />
_ Yinbao (Li 9) and Wuli (Li 10) of the Foot Jueyin (Li)<br />
are found.<br />
Figure 10:<br />
Formation of Chi Shi (tumor of the inner thigh). 493.<br />
This is also the area of passage of the Foot Shaoyin (Ki).<br />
In summary, the entire thigh is the site of reunion-meeting of the Yin Qi (Yin energy). As a result, the<br />
absence of treatment is equivalent to death. When the affliction reaches the the two thighs, the Yin is fatally<br />
affected bringing on death.<br />
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PARAGRAPH 13<br />
"Pi Yung (inflammatory staintache) (5) manifests at the knee. It has the<br />
appearance of learge swelling that is hard as stone. The skin is not changed, but<br />
this affliction is accompanied by a syndrome of Cold-Heat<br />
(fever and chills).<br />
At the starting phase, lithipuncture is prohibited because erroneous use of<br />
stone points to eliminate pus indicates death.<br />
It is advised to await the pyogenic phase to aplly lithopuncture in order to<br />
assure the life of the patient."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"The knee is the site of reunion of the tendond and muscles making up part of the Foot Shaoyang (GB).<br />
Pi Yung is due to the fixation of toxic energy within the half-internal and half-extenrla space of the<br />
energetic layer controlled by the Shaoyang (SJ/GB). It is considered the "hinge of the door" and the toxic energy<br />
follows the movements of the Shaoyang; sometimes it reaches the Taiyang (Cold-Water), someimes it descends<br />
toward the Yangming (Dryness-Heat) to trigger the alternating phenomena of cold (chills) and heat (fever).<br />
It is advised against to use lithopuncture because, at the starting phase, the toxic energy follows the path<br />
of the Shaoyang to penetrate into the interior (Yangming) and aggravate the disease. One must then wait for the<br />
tumor to become much softer (pyogenic phase) to needle to evacuate the pus via the route of the Taiyang (Figures<br />
11 and 12)."<br />
Figure 11:<br />
Movements of the Shaoyang.<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, Pi Yung is due to the fullness of the energy and emptiness of blood. The<br />
tumor of soft quality has a good prognosis, and that of hard quality, a very poor prognosis.<br />
The bilaterality of the disease indicates its incurability and is associated with the group of paraplegic<br />
diseases.<br />
5. See also "Pi Yung of the arm", page 424.<br />
PARAGRAPH 14<br />
"Abscesses (Yung) and tumors (Ju) localizing at vertebral articulations, to the<br />
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494.
left or right and at the top or bottom, are all incurable. Those which manifest in<br />
the Yang region herald death in 100 days, and those which arise in the Yin region<br />
herald death in 30 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"The word "articulation" used in this paragraph refers to the 21 articulations of the vertebral column<br />
(cervical, thoracic and lumbar). 495.<br />
Each articulation constitutes the site of exchange of the energy (Jiao Qi) and the site of entry and exit of<br />
the Shen Qi (mental energy) responding to the 5 organs.<br />
Therfore,<br />
_ the 3rd articulation (C3 -C 4) responds to the lung organ<br />
_ the 4th articulation (C4 -C 5) responds to the Xin Bao Luo (XB)<br />
_ the 5th articulation (C5 -C 6) rsponds to the heart organ<br />
_ the 7th articulation (C7 -T1) responds to the liver organ<br />
_ the 11th articulation (T4 -T5) responds to the spleen organ<br />
_ the 14th articualtion (T7 -T8) responds to the kidney organ.<br />
• To speak of the number "100 days" is to designate in general the number of the sun (day) and to speak<br />
of the number "30 Days" is to designate in general the number of the moon (month) (6).<br />
According to Yu Ba Rong: "The abscess localizing at vertebral articulations with radiation to the two sides<br />
injures the Back Shu of the organs and bowels. In contrast, if the abscess manifests at the midline of the back,<br />
that is to say, at the Dumai (GV) which is linked to the organs, it is death."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, the vertebral articulations are sites of passage of entering and exiting of the<br />
Shen Qi. As a result, one must not allow them to become infected by toxic energy.<br />
496.<br />
The disease becomes serious and incurable when it is localized above with radiation toward the bottom, to<br />
the right with radiation to the left and vice versa.<br />
When the lesion manifests within the Yang region, the disease is superficial and is associated with the<br />
bowel; death occurs in 100 days.<br />
When the lesion occurs in the Yin region, the disease is deep and is associated with the organ; death takes<br />
place n 30 days.<br />
6. See explanation in Volume II, Chapter 40 ("Yin and Yang - Pure and Impure") of the Lingshu, J.T.S. Edition.<br />
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PARAGRAPH 15<br />
Figure 13:<br />
Formation and location of vertebral tumors (according to Zhang Shi).<br />
"Tumor localizing at the leg has the name Tu Nia (bitemorsure of the rabbit). It<br />
is red to the bone. One must treat urgently because it places the life of the patient<br />
in danger."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"The rabbit is an animal responding to Yin. As a result, the tumor localizing in the Yin part of the leg<br />
bears the name Tu Nia (rabbit bite).<br />
This ailment is due to the infiltration of toxic energy at the level of the descending branch of the<br />
Chongmai, at the inner surface of the leg, causing a blood obstruction which swells up like a rabbit<br />
snout√?museau."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, at the ulcerous phase of Tu Nia (osteitis of the tibia), one notes an<br />
outflowing of pus mixed with viscous substance.<br />
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Figure 14:<br />
Formation of Tu Nia (tibial osteitis) and the descending branch of the Chongmai.<br />
PARAGRAPH 16 497...<br />
"Tumor localizing at the internal malleolus bears the name<br />
Zou Huan (slow pace'allure). It has the appearance of an abscess (Yung), but the<br />
color of the skin remains unchanged.<br />
Lithopuncture is utilized. One must needle the inflammed and edematous site.<br />
This treatment is aimed at combatting the syndrome of Cold-Heat.<br />
This tumor is not fatal."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"This paragraph speaks on the localization of perverse energy at the level of the region of the Foot<br />
Shaoyin (Ki) responsible for edematous abscess (Yung Shung).<br />
Among abscesses (Yung) and tumors (Ju), there exist two types which are of external origin, the perverse<br />
energy going from exterior to interior, and there exist two which are of internal origin, the perverse energy going<br />
from interior to exterior.<br />
Here, the perverse energy comes from the Foot Shaoyin (Ki) and stagnates within the vessels to trigger Zou<br />
Huan. its appearance is that of an abscess (Yung), but the color of the skin remains unchanged.<br />
The Foot Shaoyin (Ki) starts below the little toe, reaches the middle of the sole of the foot,<br />
ascends to Rangu (Ki 2), arrives at the internal malleolus... . It receives the a priori Qi Shui (water energy).<br />
Therefore, its disturbances always manifest via Cold (chills) and heat (fever)."<br />
II - N.V.N.:<br />
Due to its location, Zou Huan also has the name Nei Que Ju (tumor of the internal malleolus).<br />
498...<br />
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497....
Figure 15:<br />
Formation of Zou Huan (tumor of the internal malleolus).<br />
PARAGRAPH 17 498...<br />
"The tumor localizing at the dorsal surface and sole of the foot is named Si Zin<br />
(4 Disturbances). Its shape is that of a big abscess.<br />
One must treat it urgently; otherwise death occurs in 100 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"Here, the words "Si Zin" (4 Disturbances) implies the sense of disturbances of the left and right region<br />
of the 2 channels Tai and Shao:<br />
_ The Shaoyang governs the energy of birth (Sheng Qi) of primary Yang emitted by the kidney;<br />
_ The Taiyang is at the same time bowel of the kidney and "master" of the energy of the Yang channels.<br />
As a result, it is necessary to urgently treat this ailment, otherwise the Yang energy will be damaged and<br />
death will take place in "3 moons" (3 months)."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, the Yang receives the energy at the level of the 4 limbs. When a large<br />
abscess occurs at the foot, toxic Yang is in great fullness (superimposition of Yang) with emptiness of the Yin<br />
root. This becomes exhausted even more over time; this is why the text states that death occurs in 100 days.<br />
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499.
PARAGRAPH 18<br />
Figure 16:<br />
Formation of Si Zin (tumor of the dorsal surface and sole of the foot).<br />
"The abscess located at the side of the foot bears the name Li Yung<br />
(formidable redoutableabscess). It is not of great size. At the start, it is as big as a<br />
little toe<br />
One must urgently treat it to eliminate the black blood, otherwise the abscess<br />
progressively gets bigger and the disease worsens and becomes incurable. Death<br />
takes place in 100 days."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"Here, cold perverse occurs at the point Lidui (St 45) and the abscess appearing at this level is called Li<br />
Yung (formidable abscess).<br />
Black is the color of water and cold, the energy of Heaven. If one does not eliminate the black blood, cold<br />
increases its potential and injures Earth (Stomach-Spleen: Yangimg-Taiyin)."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, at the starting phase, Li Yung has the size of a small toe, puffed up and long.<br />
This is the indicator of the presence of perverse energy within the Jingluo. When the Wei Qi (defensive energy)<br />
converges at this spot the abscess becomes rounded and emerges.<br />
The explanation of Zhang Shi is not clear because here it is a question of an abscess located to the side of<br />
the sole of the foot and not the second toe. 500.<br />
When he uses the word "Li" from Lidui (St 45), it is probably because the toxic energy infiltrates first<br />
into the Foot Yangming (St) before reaching the side of the sole of the foot.<br />
PARAGRAPH 19<br />
"The abscess localizing at the toe is named Tou Yung (escaping abscess). It is<br />
blackish red in color. The disease is incurable and the prognosis is grave.<br />
If the ailment does not regress, one must urgently cut the ganrenous digit to<br />
avoid death."<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Zhang Shi explains:<br />
"Here, the toxic energy occurs at the Foot Shaoyin (Ki), then it escapes from the iinterior toward the<br />
exterior, that is to say, from Yin toward Yang to trigger the abscess called Tou Yung (escaping abscess).<br />
The Foot Shaoyin (Ki) recieves the a priori energy: Water and Fire.<br />
The black red color of the abscess indicates the excessive fullness of toxic fire and toxic water. The<br />
prognosis is fatal. In contrast, if the color becomes neither red nor black, it is sign of regression of the perverse<br />
energy; the prognosis os favorable.<br />
If the color remians black-violet, it is the indicator of acceleration of the virulence of the toxic energy.<br />
Surgical intervention is urgently indicated to save the patient; otherwise the perverse energy proceeds to<br />
converge toward the 5 organs, and death is inevitable."<br />
II - N.V.N.:<br />
According to Zhang Jing Yue, tou Yung also bears the name Tou Ju (escaping tumor). In the majority of<br />
cases, this tmor is located on the hand or foot.<br />
At the start, it is the size of a rice grain and presents in the form of a small vesicle that contains yellow<br />
serum. First, it is red like the color of a very ripe jujube, then it priogressively becomes black. First, it localizes<br />
at the toe, then it speards to the others and to the foot itself.<br />
The pain is of the burning type.<br />
the morbid process is characterized by change in the tissues and their putrification.<br />
Urgent surgery must be strictly performed.<br />
Zhang Jing Yue recalls the importance of the points of this region:<br />
"The Yuan, Shu,... points are founhd on the foot. This is why the abscess of tis region are very harmful.<br />
It is the same for the Jing points located at the tips of the toes. SAt this level, red black color indicates<br />
worsening of the disease. Only surgical intervention can save the patient."<br />
PARAGRAPH 20<br />
Huangdi:<br />
"You have spoken about abscess (Yung) and tumors (Ju). But how do you<br />
differeniate them?"<br />
Qi Bo:<br />
"Ying (nutritive energy) and Wei (defensive energy) blocked within the<br />
interchannel spaces prevents blood from circulating, hence blood stasis whose<br />
presence impedes the circulation of Wei energy. This concentrates and overheats,<br />
hence fever. The heat which predominates is responsible for the mortification of<br />
the tissues and suppuration.<br />
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501.
This ailment does not progress deeply. The marrow and bones are intact; the 5<br />
organs are not damaged. this is why one names it Yung (inflammation, abscess).<br />
Huangdi:<br />
"Good. What about Ju (tumor)?'<br />
Qi Bo:<br />
"In the state of compression, the heat in maximal fullness penetrates deeply<br />
within the skin and muscles and provokes a drying out of the marrow and bones<br />
exhausting the Xue (blood) and Qi (energy).<br />
At the deep zone, it decomposes the muscles and bones. Such is the process of the<br />
formation of Ju (tumor).<br />
The skin covering the Ju is hard and dark gray like that of the neck of a<br />
buffalo, whereas that covering Yung is thin and shiny. Such is the distinction<br />
between Ju (tumor) and Yung (abscess)."<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
"This paragraph establishes the difference between an abscess (Yung) and tumor (Ju) as a function of the<br />
cyclic and perpetual movements of the blood and energy able to be modified according to the degree of virulence<br />
of the toxic energy on the one hand, and on the other hand, as a function of the "ungrateful" or generous" heart of<br />
the individual, that is to say, of the terrain.<br />
In human beings, the blood and energy carry out the same cyclic and perpetual movements as that of<br />
Heaven and Earth. The least disordering of these movements causes abscesses and tumors.<br />
502.<br />
• It is because of that the sage has created the "9 Needles" associated with the Santai<br />
(3 Principles: Heaven-Man-Earth) to restore the work of the Creator. These several thousand words inscribed on<br />
bamboo tablets must be transmaiited to future generations in order to avoid disastrous results. The raising of the<br />
moral standards√of the Creator is therefore immense."<br />
II - N.V.N.:<br />
To facilitate research work, we present below a synthetic table of the types of abscesses and tumors cited<br />
in this last chapter of the Lingshu.<br />
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Localization<br />
and name<br />
1- Meng Ju<br />
(Throat abscess)<br />
2- Yao Ju<br />
(neck tumor)<br />
3- Nao Que<br />
(nuchal tumor)<br />
4- Pi Yung<br />
(shoulder and arm<br />
abscess)<br />
5- Mei Ju<br />
(subaxillary tumor)<br />
6- Jing Ju<br />
(intrathoracic tumor)<br />
Symptomatology<br />
_ pyogenic formation<br />
_ large tumor<br />
_ dark black red color<br />
_ anomaly of color and Shen<br />
_ needle stick type of pain<br />
_ black red color<br />
_ red and hard<br />
_ bean sized, hard,<br />
without ulceration<br />
Treatment<br />
_ lard<br />
_ evacuation of pus<br />
_ cure in 3 days<br />
_ moxabustion<br />
_ long needle<br />
_ lard application<br />
_ no dressing<br />
_ urgent treatment<br />
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Prognosis<br />
_ non-evacuated pus =<br />
throat obstruction<br />
_ death in a half day<br />
Without urgent treatment:<br />
_ descent of toxic heat into<br />
the axillary crease<br />
_ disturbed Renmai (CV)<br />
_ overheating Li/Lu<br />
_death in 10 days<br />
_ incurable disease<br />
_ fatal prognosis<br />
_ urgent treatment with<br />
sudorification<br />
_benign prognosis (5<br />
organ level undisturbed)<br />
_ cure in 6 days<br />
_ progression to abdomen<br />
_ death in 7 days<br />
503.
Localization<br />
and Name<br />
7- Gan Ju<br />
(thoracic/breast tumuo)<br />
8- Bai Ju<br />
(hypochondrial tumor;<br />
disease of women)<br />
9- Gu Xing Ju<br />
(thigh and leg tumor)<br />
10- Rui Ju<br />
(coccyx tumor)<br />
11- Chi Shi<br />
(inner thigh tumor)<br />
12- Pi Yung<br />
(knee abscess)<br />
13- Yung and Ju<br />
(vertebral tumors and<br />
abscesses)<br />
14- Tu Nia<br />
(tibial tumor)<br />
15- Zou Huan<br />
(tumor of<br />
internal malleolus)<br />
16- Si Zin<br />
(tumor of dorsum<br />
and sole of foot)<br />
17- Li Ying<br />
(abscess of lateral<br />
side of foot)<br />
18- Tou Yung<br />
(toe abscess)<br />
Symptomatology<br />
_ size of Trichsanthis fruit<br />
_ fever and chills<br />
_ large abscess with<br />
excrescence of flesh<br />
_ bean sized<br />
_ no change at level of skin<br />
_ in interior, pus adheres<br />
to the bone<br />
_ red and hard<br />
_ large size, very hard<br />
_ absence of color of skin<br />
_ red<br />
_ adheres to bone<br />
_ red to the bone<br />
_ appearance of an abscess<br />
_ skin color unchanged<br />
_ appearance of a large<br />
abscess<br />
_ big as a small digit<br />
_ blackish red or black<br />
without√ red color<br />
Treatment<br />
_ urgent treatment<br />
_ combat intermittent fever<br />
_ moxabustion<br />
_ decoction of Forsythia<br />
_ treatment by fumagation<br />
_ urgent treatment<br />
_ at the start, needling is<br />
prohibited (wait for the<br />
pyogenic phase)<br />
_ urgent treatment<br />
_urgent treatment<br />
_ eliminate Cold-Heat<br />
_ urgent treatment<br />
_ urgent treatment<br />
_urgent surgical<br />
intervention<br />
Prognosis<br />
_ death in 10 days<br />
_ pyogenic outflow on day<br />
of death<br />
_ benign prognosis<br />
_ without treatment,<br />
death in 30 days<br />
_without urgent treatment<br />
death in 30 days<br />
_ without urgent treatment<br />
death in 60 days.<br />
If bilateral disease,<br />
death in 10 days<br />
_ fatal prognosis<br />
_ death in 100 days if<br />
tumor located in Yang,<br />
30 days if located in Yin<br />
_ benign prognosis<br />
_ benign prognosis<br />
_ without treatment<br />
death in 100 days<br />
_without treatment,<br />
death in 100 days<br />
_ fatal prognosis<br />
Table of Contents no 504/505.<br />
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Preface ..................................................................................................................... 9<br />
Book VI:<br />
Chapter 49: The Five Colors......................................................................... 13<br />
(Wu Za)<br />
Chapter 50: Discussion on Courage............................................................ 43<br />
(Lun Yung)<br />
Chapter 51: Shu of the Back........................................................................ 53<br />
(Bei Shu)<br />
Chapter 52: Defensive Energy.................................................................... 59<br />
(Wei Qi)<br />
Chapter 53: Discussion on Pain.................................................................. 75<br />
(Lun Tong)<br />
Chapter 54: Celestial Age............................................................................. 79<br />
(Tian Niam)<br />
Chapter 55: Contrary and Favorable......................................................... 97<br />
(Yi Zuan)<br />
Chapter 56: The Five Flavors................................... .............................. .. 103<br />
(Wu Wei)<br />
Chapter 57: Hydropsia.............................................. .............................. .. 117<br />
(Shui Zhang)<br />
Chapter 58: Pirate Wind............................................................................. 129<br />
(Zie Feng)<br />
Book VII:<br />
Chapter 59: Irregular Circulation of Wei Energy................................. 139<br />
(Wei Qi Zi Zhang)<br />
Chapter 60: Inscriptions Engraved on Jade........................................... 151<br />
(Wu Ban)<br />
Chapter 61: The Five Prohibitions........................................................... 171<br />
(Wu Jin)<br />
Chapter 62: Arterial Points....................................................................... 179<br />
(Dong Shu)<br />
Chapter 63: Dissertation on the Five Flavors......................................... 191<br />
(Wu Wei Lun)<br />
Chapter 64: Yin and Yang and the 25 Morphotypes............................. 199<br />
(Yin Yang Er Shi Wu Ren)<br />
Chapter 65: The 5 Musical Notes and 5 Flavors...................................... 235<br />
(Wu Yin Wu Wei)<br />
Book VIII:<br />
Chapter 66: Origin of the “100 Diseases”................................................. 255<br />
(Ba Bing Shui Sheng)<br />
Chapter 67: Practice of Acupuncture............................................ .......... 267<br />
(Xing Zhen)<br />
Chapter 68: Above the Diaphragm.................................................. ......... 273<br />
(Shang Ge)<br />
Chapter 69: Panic and Fit of Rage: Aphonia........................................... 279<br />
(Yu Que Wo Ren)<br />
Chapter 70: Cold-Heat.................................................................................. 285<br />
(Han Re)<br />
Chapter 71: Perverse Guest........................................................................ 291<br />
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(Xie Ke)<br />
Chapter 72: Celestial Relationships.......................................................... 313<br />
(Zhong Tian)<br />
Chapter 73: Ability in the Practice of Acupuncture............................. 325<br />
(Guan Nang)<br />
Chapter 74: Dissertations on Diseases and Examination of<br />
the Skin of the Forearm..................................................... 343<br />
(Lun Xi Zhan Chi)<br />
Chapter 75: Effects of Needling on the Source Energy and<br />
Perverse Energy................................................................. 359<br />
(Ci Jie Zhen Xie)<br />
Book IX:<br />
Chapter 76: Movements of Wei Energy................................................... 393<br />
(Wei Qi Xing)<br />
Chapter 77: 9 Palaces - 8 Winds................................................................. 411<br />
(Jiu Gong Ba Feng)<br />
Chapter 78: Dissertations on the “9 Needles”......................................... 427<br />
(Jiu Zhen Lun)<br />
Chapter 79: Years and Dew......................................................................... 447<br />
(Zue Lo)<br />
Chapter 80: Great Confusions.................................................................... 463<br />
(Dai Huo)<br />
Chapter 81: Abscesses and Tumors........................................................... 477<br />
(Yung Ju)<br />
Table of Contents............................................................................................... 505<br />
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