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Lingshu II - Huangdi Neijing - W Biblio Nhat-Nam Ru 392
Lingshu II - Huangdi Neijing - W Biblio Nhat-Nam Ru 392
huangdi
neijing
LINGSHU
Volume II
Books IV and V
N.V.N. Edition
Translated from the French by
Edward S. Garbacz, MD
With Additional Commentary by
Sean Christiaan Marshall, D. Ac.
Jung Tao School of Classical Chinese Medicine - 2002
7.
Ma Yuan Tai
Tang dynasty
(618-906 A.D.)
no 8/9.
INTRODUCTION
10.
_ Attitudes of the sage: men of state and physicians. Favorable and unfavorable
problems of Yin and Yang and problems of attachment to life and fear of death.
_ Fundamental characteristics of the energy: ^6 Energies, Jing
(quintessence), Qi (energy), Xin (interstitial liquids), Ye (viscous liquids), Xue (blood)
and Mai (vessels).
_ Studies of the 4 Seas and their transmittable points: Sea of Cereal Water,
Sea of the Jingmai, Sea of Energy and Sea of Marrow.
_ Five disorders of the energy and unfavorable phenomena of Yin and Yang.
Method of conduction of the energy (Dao Qi).
_ Etiology, classification, diagnosis and therapy of the intumescences.
_ Five facial zones (Wu Guan) and the constant principles of examination of
the complexions/colors.
_ Treatment according to the build of the individual.
_ Blood stasis and treatment.
_ Properties of the pure and impure energy of the human organism.
_ Solar and lunar movements in the determination of emptiness and fullness,
growth and decline, of Yin and Yang.
_ Acupuncture and the evolution of the disease according to the chains of
production and destruction of the law of the 5 Movements.
_ Analysis of the different types of dreams and treatment.
_ Conformity of the energy of the body with that of the day divided into 4
seasonal periods and therapeutic principles of the Wu Shu (5 Shu antique points).
_ Mechanism of triggering of disease as a function of the state of the musculoskeletal and epidermo-dermal systems.
_ Favorable and unfavorable states of the 5 organs/6 bowels as a function of
anatomic aspects (morphology, disposition ...).
_ Basic principles of medical reasoning of Acupuncture and Moxabustion.
11.
no 12/13.
Book IV
Book IV consists of 7 chapters:
Chapter 22:
Yin Madness and Yang Madness
(Dian Kuang)
Chapter 23:
Diseases of Heat
(Re Bing)
Chapter 24:
Diseases of Afflux
(Jue Bing)
Chapter 25:
Causes of Disease
(Bing Ben)
Chapter 26:
Various Diseases
(Za Bing)
Chapter 27:
Erratic and Cyclic Pains
(Zhou Bi)
Chapter 28:
Oral Questions
(Kou Wen)
no 14/15.
CHAPTER XXII
Yin Madnesses and Yang Madnesses
(Dian Kuang)
Chapter 22 of the Lingshu is devoted to the study of the Yin-Madnesses and the
Yang-Madnesses (Dian Kuang).
Pathological approaches to these illnesses are grouped together in several
phases from which the syndromes are classified and treated according to the
principle of choice of the channels as a function of the 4 seasons.
The causes of Calm Madnesses and Agitated Madnesses are not beyond the scope
of sadness, chagrin, fear, fright, worry, excessive joy, orientation of the essential
energy toward insufficiency, digestive disturbance... and treatment must be based on
deep analysis of the syndromes.
This chapter of the Lingshu does not deal with mental disorders. The term Dian
Kuang does not in any way signify manic-depressive psychoses, but madnesses in
the sense of designating the excessive and capricious prodromes of some illnesses of
Yin nature and Yang nature and, particularly, illnesses called Contrary Afflux
(Jue Ni).
This chapter consists of 22 paragraphs.
PARAGRAPH 1
The ocular angle split toward the external part of the cheekbone
is Wai Zi (external canthus of the eye), and the angle directed toward the
side of the nose, Wei Zi (internal canthus of the eye).
The upper eyelid belongs to Wai Zi, and the lower eyelid, to Nei Zi.
EXPLANATIONS AND COMMENTARIES
16.
The energy of Taiyin controls the maintenance of the canthii of the eyes, that of Taiyang
involves the upper eyelid and that of the Yangming, the lower eyelid.
Therefore, to speak of the upper eyelid belonging to Wai Zi and the lower eyelid belonging
to Nei Zi is to speak of the energy of Taiyang and Yangming also controlling the canthii of the eye.
The Hand Taiyin (Lu) responds to Heaven and Foot Taiyin (Bl), to Earth. Taiyang controls
the opening (of the eye) and Yangming, the closing. The energy of Heaven and that of Earth
lights the day and darkens the night. Such is the response of man to day and night, to the opening
and closing, of Heaven and Earth.
During one respiration, the opening and closing are intended to respond to the expiratory
movement, inspiratory movement and the clepsydra.
Is the energy of opening and that of closing are not evident, Yin energy and Yang energy
are without distinction, Shen (mental) and Chi (will) lose their connection in growing dark, and
transform into Dian Kuang (Yin Madnesses and Yang Madnesses). This is why treatment of these
illnesses especially consists of needling the points of the Taiyang, Taiyin and Yangming channels
of the foot and hand.
II - Ma Shi clarifies:
Paragraph 1 demonstrates the external energetic morphology of the eye because the eyes
are the sites of manifestaion of the Jing Shen (pure energy and mental) of the organs and bowels
and because examination of the Shen at the level of the eyes constitutes the first diagnostic action
in the illnesses called Yin Madnesses/Yang Madnesses.
III - N.V.N.:
The external energetic morphology of the eye can be diagrammed in the following fashion:
17.
Figure 1:
Energetic morphology of the eye.
PARAGRAPH 2
At its start, the Dian illness (Yin Madnesses) manifests by the
following signs:
_ sadness
_ feeling of heaviness of the head and headaches
_ gaze fixed toward the top and redness of the eyes.
At a more advanced degree:
_ anxiety, restlessness
Examine well Tian Ding (1) and needle the points belonging to the
Taiyang, Yangming and Taiyin; stop treatment as soon as the complexion
changes.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The Dian illnesses (Yin Madnesses) and Kuang illnesses (Yang Madnesses) are due to an
obstruction of the Yin and Yang energy of the bottom, causing an afflux toward the top.
Shaoyin is a priori (innate) Water-Fire and Taiyin is a posteriori (acquired) Earth... . The
Water-Fire energy of Heaven and Earth must be balanced above and down below; the opposite is
synonymous with illness.
1. Frontal area (forehead).
The Jing (quintessence) of Water is the Chi (will) and the Jing of Fire is the Shen
18.
(mental). When the Shen and Chi are not at ease, they manifest as sadness.
Fixed upward gaze and redness of the eyes are phenomena due to an afflux of the energy of
the heart.
Anxiety, restlessness is the result of the contrary flow (afflux- Jue Ni) of the energy
encroaching on Taiyang and Yangming and also on Jueyin (XB).
To examine Tian Ding is to observe the complexion (Heaven) located in the inter-eyebrow
space.
The upper half of the body is Yang and is controlled by the Hand Taiyin (Lu) and Hand
Yangming (LI). This is why needling these two channels permits purifying the energy of this part
of the body; and needling the Hand Taiyang (SI) permits cooling the Jueyin (XB) to suppress the
anxiety.
The heart controls the blood. As a result, during needling, the change in color of the blood
(complexion) is a sign attesting that the Shen Qi (mental energy) is purified, the determining
condition of cure of the Dian illnesses (Calm Madnesses).
II - Ma Shi clarifies:
From this paragraph to Paragraph 8, study is centered on the classification of the Dian
illnesses whose beginning signs are demonstrated in Paragraphs 2, 3 and 4.
The Hand Taiyang (SI), Hand Yangming (LI) and Hand Taiyin (Lu) are the 3 specific
channels in the treatment of the beginning signs of the Dian illnesses (Yin Madnesses).
III - N.V.N.:
The points of these 3 channels recommended by Zhang Jing Yue (1563-1640 A.D.) are:
1 - Hand Taiyang (SI):
_ Zhizheng (SI 7), Luo point (needle depth 0.3 cun, moxa 3 times) and Xiaohai (SI 8), He
point (needle depth 0.2 cun, moxa 3 times)
2 - Hand Yangming (St):
_ Pianli (LI 6), Luo point (needle depth 0.5 cun, moxa 3 times) and Wenliu (LI 7), Xi point
(needle depth 0.3 cun, moxa 3 times).
3 - Hand Taiyin (Lu):
_ Taiyuan (Lu 9), Luo point (needle depth 0.2 cun, moxa 3 times) and Lieque (Lu 7), Luo
point (needle depth 0.2 cun, moxa 7 times).
PARAGRAPH 3
signs
19.
Examine the Hand Yangming (LI) and Hand Taiyang (SI) and
needle the left side if the right side is tense or the right side if the left
is tense; stop treatment as soon as the complexion changes.
10
With deviation of the mouth accompanied by moaning or dyspnea, palpitations and fear...
one must needle the Hand Yanging (LI) and Hand Taiyang (SI). The tension is not pathologic if it is
bilateral; it becomes so when it manifests on a single side. This is why one needles the side
opposite the affected side and interrupts the needling upon change of the complexion.
II - Zhang Shi states:
PARAGRAPH 4
20.
At its start, the Dian illness (Yin madnesses) manifest in the first
place by stiffness of the body, then by spinal pain.
Needle the Foot Taiyang (Bl), Foot Yangming (St), Foot Taiyin (Sp)
and Hand Taiyang (SI); interrupt the needling as soon as the complexion
changes.
11
Spinal pain comes from the encroachment of the cold energy on Earth. This is why one
must needle the Foot Taiyang (Bl), Foot Yangming (St) and Foot Taiyin (Sp).
According to Liang Zhen: The previous 3 paragraphs (2, 3, 4) only broach the starting
phase of Jue Ni (Obstruction/Contrary Afflux) at the level of the Taiyin, Taiyang and Yangming
channels, that is to say, at the level of the energetic layers and not the anatomic layers.
The illnesses still within the energetic layers can easily be purified and dispersed.
They become incurable from their penetration into the anatomic layers. As a result, the Dian
illnesses localizing in the bones, muscles... are usually fatal. (3)
The good physician treats the prodromes, while the poor physician waits until illnesses
are declared before applying therapy.
II - N.V.N.:
a - Translations into Western language have completely changed the spirit of the text.
Here, it concerns stiffness of the body with spinal pain due to an obstruction/afflux of the energy
and not epilepsy (!).
b - The points recommended by Zhang Jing Yue are:
1 - Foot Taiyang (Bl): Weizhong (Bl 40), Feiyang (Bl 58), Pushen (Bl 61) and Jinmen (Bl 63).
2 - Foot Yangming (St): Sanli (St 36) and Jiexi (St 41).
3 - Foot Taiyin (Sp): Yinbai (Sp 1) and Gongsun (Sp 4).
4 - Hand Yangming (LI): Pianli (LI 6) and Wenliu (LI 7).
PARAGRAPH 5
In the struggle against the Dian illnesses, the physician is
advised to be at the bedside of the patient often in order to observe the
evolution of the disease and determine the channel to needle.
21.
During the crisis, one must carefully study the channel affected
and practice bleeding. The blood conserved in a gourd will coagulate by
the next crisis; if not, apply 20 moxas to the coccyx.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph shows the therapy of the Dian iillnesses according to the principle of
distinction of the water energy and fire energy, of the energy of Heaven and energy of Earth.
The Fire of Taiyang is the Sun.
The Water of Taiyin is the Earth.
During bleeding to diagnostic and therapeutic ends, it is recommended to conserve the
blood in a container made of the skin of gourd and observe the phenoenon of coagulation.
Coagulation of blood comes from the passage of the energy of the afflux toward the Hand
Taiyin (Lu) and Hand Taiyang (SI) conforming to the sensitivity of the energy of the Taiyang
within the natural world.
3. This phrase corroborates our opinion on the misinterpretation of the old translation of the term
Dian Kuang.
12
In contrast, non-coagulation results from the deep penetration of the energy of the afflux
into Earth-Water. This is why one must apply 20 moxas to Changqiang (GV 1).
The Neijing said: When the vessels are retained at the bottom, one must apply
moxabustion. In our case, the illness is maintained at the level of 2 channels, Foot Taiyang (Bl)
and Foot Taiyin (Sp). One must then apply moxabustion at the level of the coccyx, site of reunion
of the 3 vessels: Taiyang (Bl), Taiyin (Sp) and Dumai (GV),
Figure 2:
Changqiang (GV 1): reunion-meeting point of the 4 vessels (CV, GV, Taiyang, Taiyin).
PARAGRAPH 6
22.
13
illness
is
incurable.
Here, it concerns illness of the Foot Shaoyin (Ki) contaminating the Hand Shaoyin (He).
Frothy vomiting is due to the ascent of the energy toward the top, rising up to the exterior.
The kidney is the source organ of the production of the vital energy.
The energy flowing out toward the bottom belongs to the Shaoyin.
Therefore, one witnesses a phenomenon of concomitant escape of Yin and Yang, from the
bottom and top. The illness is therefore incurable and the text does not propose treatment.
This paragraph and the following two deal with material illnesses (having form: Xing), that
is to say, illnesses at the level of the bones and muscles. This is why one does not speak of Yin
and Yang of Tai (Yang) and of Shao (Yin).
PARAGRAPH 7
Dian of the muscles (Jin Dian) is an ailment which deeply
reaches the muscles and is characterized by such signs as:
_ asthenia
_ spasm
_ rapid and changing (Da) pulse.
It is advised to needle Dazhu (Bl 11) belonging to the great vesselchannel of the neck.
If these signs are accompanied by frothy vomiting and flowing out
of the energy toward the bottom, the illness is incurable.
Danzhu (Bl 11), reunion point of the bones is not only specific on the treatment of bony
ailments, but also in the treatment of neuro-psychiatric illnesses, particularly psychasthenia.
14
Figure 3:
Dazhu (Bl 11): reunion-meeting point of 3 vessels: Foot Taiyang, Hand Taiyang, Hand Shaoyang.
PARAGRAPH 8
Dian of the vessels (Mai Dian) is characterized by a sudden fall.
The vessels at the level of the 4 limbs are edematous and lax and the
pulse is full. One must urgently practice bleeding by acupuncture.
24.
15
16
PARAGRAPH 9
Kuang
PARAGRAPH 10
26.
From this paragraph, the study is centered on Kuang illnesses organized into emptiness
and fullness types.
... first with sadness because the illness is secondary to the insufficiency of the kidney.
... then forgetfulness and fear because the Shen-Chi (mental/will) is in emptiness.
... anger comes from the emptiness of the liver with afflux of Yang (of the liver).
Liver-Wood and Shen-Chi are created by the kidney.
This Kuang illness always originates, on the one hand, from a state of mind in the grip of
obsession qui anxiety or disturbance until moral suffering, and, other the hand, from a state of
starvation.
Worries, sadness... injure the lung and hunger slows the production of Cereal Jing
(Gu Jing), hence insufficiency of the Jing of the Kidney. In this case, the insufficiency of Yin
causes the fullness of Yang, determining factor of Kuang.
One must needle in dispersion the Hand Taiyin (Lu) and Hand Yangming (LI) to combat
17
PARAGRAPH 11
In the Kuang illness starting with such signs as
_ insomnia and anorexia
_ self-satisfaction and certainty
noble
_ screaming and insults
_ agitation day and night,
of
being
skillful,
intelligent
and
one must needle the Hand Yangming (LI), Hand Taiyang (SI) and
Hand Taiyin (Lu). Moreover, one must examine the sublingual area of
the neck and the Hand Shaoyin (He) in order to perform needling in the
event of fullness.
18
PARAGRAPH 12
Kuang characterized by:
_ logorrhea ( 5 )
_ fear
_ groundless laughter
_ obsession with music and singing
_ erring ways, bad habits
is due to fright.
Hand
One must needle the Hand Yangming (LI), Hand Taiyang (SI) and
Taiyin (Lu).
4. This point has a vessel which goes to the base of the tongue.
5. Pathologically incoherent, repetitious speech; incessant or compulsive talkativeness.
19
29.
Here, Kuang illness first manifests at the kidney, then reaches the heart, triggering fear.
Yin in an empty state and Yang in a full state becomes indicated by logorrhea and panic.
The classics stated: Fullness of the enery of the heart becomes characterized by logorrhea, and
emptiness, by sadness. In the event of fullness, Xin-Chi (heart-will) is compressed. This is why
the individual likes to sing and listen to music to become calm.
The combined disturbances of Shen and Chi direct the individual to run aimlessly.
Treatment consists of needling the Hand Taiyang (SI) to purify the heart in a state of
fullness and the Hand Yangming (LI) and Hand Taiyin (Lu) to maintain the kidney in a state of
emptiness.
PARAGRAPH 13
Kuang
characterized
by
hallucinations
20
II - N.V.N.:
The explanation of Zhang Shi allows us to understand the important role of reception of the
Jing of the 5 organs at the level of the kidney (Figure 5).
Figure 5:
Kidney: receptor organ of the Jing of the organs.
21
PARAGRAPH 14
Kuang
manifesting
31.
by
such
signs
as:
_ bulimia
_ visual hallucinations
_ silent laughing
come from elation.
One must needle first the Foot Taiyin (Sp), Foot Taiyang (Bl) and
Foot Yangming (St) and then secondly the Hand Taiyin (Lu), Hand
Taiyang (SI) and Hand Yangming (LI).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
1 - Excessive joy injures the Xin (heart) and Chi (will) causing the Xu Kuang (Kuang in
a state of emptiness).
Bulimia is due to emptiness of the energy of the heart and visual hallucinations, to the
emptiness of Shen Qi (mental energy).
2 - During penetration of nutritional energy into the stomach, the impure energy reaches
the heart. This is why one must first tonify the Foot Taiyin (Sp) and Foot Yangming (St) to
maintain the Jing (quintessence) of the heart and the Foot Taiyang (Bl) to activate the production
of organic liquid in order to temper the Shen Qi; then secondly needle the Hand Taiyang (SI) and
Hand Yangming (LI) to disseminate the Kuang syndrome.
3 - In illnesses caused by the Foot Shaoyin (Ki), one must first needle the channels of the
foot, and in the illnesses caused by the Hand Shaoyin (He), one must do the opposite. This is a
marvelously effective method to reestablish the exchange of the energy of the top and bottom.
II - N.V.N.:
We have also noted in the Nanjing:
During escaping of Yang, the individual perceives demons, and during escaping of Yin,
vision is disturbed.
PARAGRAPH 15
If Kuang is not as serious as in the previous case, it is advised to
needle the 2 Ququan (Li 8) (left and right) at the side of an artery.
If they are in fullness, one must make them bleed by acupuncture
and cure is virtually instantaneous. If this is not the case, one must
apply 20 moxas to the coccyx.
22
32.
Here it concerns a general study of Kuang during its first manifestations, being able to
be cured by needling the point Ququan (Li 8).
In summary, the Kuang illness originates from emptiness or fullness of the energy of the
heart. In contrast, if it is due to the emptiness or fullness of the energy of the kidney, Water
reaches Wood then arrives at Fire. This is why, at the starting phase of the Kuang illness without
signs of sadness, fear, anger, visual hallucinations... cure can be obtained on the field by needling
the poing Ququan (Li 8) because the disturbance manifests at the level of the energy of the liver
without touching the Shen Qi. If cure is slowed, the application of 20 moxas to the coccyx is
recommended to eliminate the pathogenic energy of the liver by the lower route.
PARAGRAPH 16
In Feng Ni (contrary afflux of wind) manifesting by such signs
as
one must needle the Hand Taiyin (Lu) and its external and internal
relationships, the Foot Shaoyin (Ki) and Foot Yangming (St).
If the individual feels cold in the muscles, one must needle the
Y i n g - s t r e a m points, and if he feels cold in the bones, the Jing-well and Jingriver p o i n t s .
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
Jue (afflux) is a massive arrival of energy, triggering factor of the Dian illness.
1 - The kidney is a water organ and wind is a force susceptible to displace the mass of
water in the form of waves. As a result, Feng Ni (contrary afflux of wind) implies a massive attack
of wind provoking a contrary flow (afflux/Jue Ni) of the water energy of the Foot Shaoyin (Ki),
hence sudden edema of the 4 limbs with shivers.
2 -Wind injures kidney water and causes emptiness of the heart energy (according ot he
inhibitory law of the 5 movements). This is why the subject is anxious and annoyed when hungry.
If perverse Wind-Wood injures the Center-Earth (spleen and stomach), the individual is
usually agitated and angered when his appetite is satisfied.
33.
3 - To needle the system of external-internal, Yin-Yang relationship of the Hand Taiyin
(Lu) is to liberate the perverse wind, and to needle the Foot Shaoyin (Ki) and Foot Yangming (St) is
to harmonize the contrary afflux (Ni), thereby warming up the cooled energy.
23
4 - To speak of cold of the flesh is to explain that the cold energy has reached the
dermal system. Therefore, one must needle the Ying-Fire points in order to warm up the flesh and
muscles conforming to the principle according to which Earth (spleen) governs heat and fire
(heart) maintains Earth.
The term cold in the bones implies that the perverse energy is still found within the
water organ (kidney). One then must needle the Jing-well point to disperse (7) the perverse
energy.
5 - Chu Ma Rong has said: To needle the external and internal realationship of the Hand
Taiyin (Lu) is to perform a provoked sweat, as is made by Herba Ephedrae (Ma Huang), with the
purpose of aerating the sweat glands, associated with Semen Armeniaca amarae (Xingren) to
maintain Lung-Metal, because the aeration permits the energy of the interior to diffuse to the
exterior.
PARAGRAPH 17
In Jue Ni (contrary afflux) with such signs as:
_
_
_
_
_
cold feet
sensation of bursting of the thorax
lancinating pain of the abdomen
annoyance and anorexia
large or small, steady or rapid pulse,
if the body is hot, one must needle the Foot Shaoyin (Ki)
if the body is cool, one must needle the Foot Yangming (St).
one
In the event of coolness, one must tonify, and in the event of heat,
must disperse.
This paragraph explains contrary afflux (Jue Ni) of the energy of the Foot Shaoyin (Ki).
1 - The kidney organ sends out a large vessel which exteriorizes at the point Qijie (other
name Qichong-St 30). This vessel descends, runs alongside the inner thigh, arrives at the knee,
reaches the internal malleolus and penetrates into the sole of the foot. For this reason, at the time
of the contrary afflux of the energy of the kidney, the soles of the feet are icy cold.
2 - Sensation of bursting of the thorax... is due to a gathering of the energy which, from
the abdomen, affluxes toward the heart and thorax.
34.
3 - The basic substance of the blood vessels come from the kidney... . The large or small,
regular or rapid pulse results from the engorgement of the Jingmai following an contrary afflux of
the energy of the kidney.
24
4 - The kidney is the source organ of the vital energy. The body is warm because the
phenomenon called fullness-contrary afflux intervenes; one must disperse Foot Shaoyin (Ki). In
contrast, the body is cold because the phenomenon called emptiness-contrary afflux intervenes;
one must tonify Foot Yangming (St) to maintain the Jing (quintessence) of the kidney organ.
5 - The previous Paragraph 16 demonstrated the syndrome of afflux of external origin
(Jue); this one deals with the syndrome of afflux of internal origin. These affluxes are the
primary causes of the Dian illnesses. This is why the treatment of the Jue syndromes (afflux)
constitutes a preventive method of these illnesses called Yin Madnesses (Dian).
II - N.V.N.:
1 - Regarding the choice of points, Zhang Jing Yue recommends:
_ Yongquan (Ki 1) and Rangu (Ki 2) of the Foot Shaoyin (Ki) and
_ Lidui (St 45) and Neiting (St 44) of the Foot Yangming (St).
These points are specific in the treatment of Jue Ni (contrary afflux).
2 - The large vessel (cited above by Zhang Shi), which exteriorizes at the point
Qichong (St 30) and reaches the inner thigh to the sole of the foot, is the descending branch of the
Chongmai (Firgure 6).
Figure 6:
Formation of the descending branch of the Chongmai.
25
PARAGRAPH 18
35.
difficulty,
This paragrph explains the illness caused by Jue Ni at the level of Taiyin and Yangming.
Swelling and abdominal fullness indicate Jue Ni at the level of the Foot Taiyin (Sp) and
Foot Yangming (St).
Boborygmi indicates the presence of Jue Ni at the level of the Hand Yangming (LI).
Thoracic fullness with difficulty breathing explains the evolution of Jue Ni toward the
Hand Taiyin (Lu).
The points located at the two hypochondria are none other than Zhongfu (Lu 1) and
Yunmen (Lu 2) of the Hand Taiyin (Lu).
II - N.V.N.:
The sub-thoracic points mentioned, at the two hypochondria, do not belong to the Hand
Taiyin (Lu) but to the Foot Jueyin (Li). According to Zhang Jing Yue, it concerns Zhangmen (Li 13)
and Qimen (Li 14). Ma Shi also had spoken of these.
Zhangmen (Li 13) is located below the tip of the 11th rib. This is the Mu point of the
spleen and reunion point of the energy of the organs. The Nanjing states: The energy of the
5 organs reunites at Zhangmen (Li 13). Ailments of the organs are treated with this point. The
Dacheng adds: This point treats boborygmi, swelling/abdominal fullness... .
Qimen (Li 14) is located 3.5 cun to the side of Juque (CV 14), in the 6th intercostal space
(Figure 7).
26
36.
Figure 7:
Localization of Zhangmen (Li 13), Qimen (Li 14), Dabao (Sp 21) and Riyue (GB 24).
PARAGRAPH 19
When the interior is obstructed, the illness manifests by oligoanuria. One must needle the Foot Taiyang (Bl) and Foot Shaoyin (Ki),
as well as the point at the coccyx, with long needles.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
In this paragraph, the energy of Jue Ni does not gather at the top, but at the bottom, hence
oligo-anuria.
One must needle the Foot Shaoyin (Ki) and Foot Taiyang (Bl) and the point located at the
coccyx in order to disseminate the afflux, thereby favoring diuresis.
27
II - N.V.N.:
37.
The points favoring diuresis recommended by Zhang Jing Yue are:
_ Yongquan (Ki 1) and Jiaoxin (Ki 8) of the Foot Shaoyin (Ki) and
_ Weizhong (Bl 40), Feiyang (Bl 58), Pushen (Bl 61), Jinmen (Bl 63) of Foot Taiyang (Bl).
The point located at the coccyx is Changqiang (GV 1). (8)
PARAGRAPH 20
In the Jue Ni syndromes, one must needle the Taiyin and Jueyin.
In serious cases, it is advised to add the Shaoyin and Yangming.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
In the Jue Ni syndromes, it is advised to needle Foot Taiyin (Sp) and Foot Jueyin (Li). In
serious cases, add Foot Shaoyin (Ki) and Foot Yangming (St) (Ex: Fuliu- Ki 7, Jiexi- St 41, etc.).
PARAGRAPH 21
In syndromes of
such signs as:
insufficiency of
the
energy characterized by
_ chills
_ shortness of breath and cracked voice
_ arthralgia
_ sensation of heaviness of the body
_ fatigue of the limbs with trouble moving,
one must tonify the Foot Shaoyin (Ki).
28
38.
PARAGRAPH 22
Short respiration is synonymous with a more or less prolonged
suspension of respiration (apnea). It is gasping for breath with poorer
effort. One must tonify the Foot Shaoyin (Ki) and bleed the Xue Luo
(blood capillaries).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph justifies the reascent of the energy in a state of loss, susceptible to
triggering the syndrome called Emptiness-Yang Madnesses (Xu Kuang), while the previous one
demonstrates the syndrome of loss of the energy of the Foot Shaoyin (Ki), that is to say, the
syndrome of insufficiency of the energy located down below.
Short respiration originates from the energy in a state of insufficiency down below
with encroachment on the top. Thus, one must tonify the Foot Shaoyin (Ki) and bleed the Xue Luo.
II - N.V.N.:
Paragraph 22 and the previous one concern the emptiness of the energy. One does not
tonify the Hand Taiyin (Lu) (mother of energy) but the Foot Shaoyin (Ki) (source of the energy)
because Yang has its origin in Yin and energy is created from Jing (quintessence).
Therefore, the search for the root of the illness represents a primary phase in Oriental
medicine, necessary before any therapy.
10. The active energy is a very mobile, very dynamic energy which, at every moment, changes
direction.
11. Difficulty forming sentences.
29
39.
CHAPTER XXIII
Diseases of Heat
(Re Bing) (1)
PARAGRAPH 1
In the syndrome Tian Ku (hemiplegia) ( 1 ) , characterized by a
painful paralysis of half of the body, without change in language and
without disturbance of will (Chi), the disease is localized in the
demarcation of the flesh (epidermo-dermal system); one must employ
great needling in order to tonify the essential energy in a state of
insufficiency and to disperse the perverse energy in a state of excess.
1. In any event, Re Bing cannot be translated as febrile diseases.
30
40.
II - N.V.N.:
_ Regarding Tian Ku (hemiplegia), complementary studies are developed in the Suwen
(Chapters 3 (Relationship of the Vital Energy with that of Heaven), 7 (Special Study on Yin and
Yang), 42 (Dissertation on Wind), 48 (Dissertation on the Great Singularities), 75
(Discourse on the Illustrious Teaching) and 77 (Analysis of the 5 Errors) - N.V.N. Edition).
_ Great Needling cannot be translated as a large needle because it concerns here an
acupuncture technique opposite to that called needling in opposition (Mu Zhen) (see Suwen,
Ch. 63 (Disocurse on Needling on the Opposite Side). One can therefore not correctly translate
Oriental medical classics like the Neijing without being an acupuncturist.
The Great Needling used in the treatment of hemiplegia of external origin consists of
needling points of the side affected to reestablish the circulation of the Jingluo and harmonize
the blood and energy.
PARAGRAPH 2
In Fei (quadriplegia), the paralysis of the 4 limbs is not painful.
If the Chi (will) is not totally altered and if the voice is not very
41.
weak, the disease is curable. In contrast, it is incurable if there is
anarthria.
This disease first starts at Yang, then it reaches Yin. One must
first treat Yang and secondly, Yin. The needling done on Yang must be
superficial.
31
II - Ma Shi teaches:
This paragraph demonstrates the needling method against Fei disease (quadriplegia).
The previous paragraph concerns painful paralysis and this one, non-painful paralysis.
The previous paragraph speaks of paralysis of the hemi-body, and this one, of paralysis of
the 4 limbs.
Tian Ku (hemiplegia) and Fei (quadriplegia) therefore are two different diseases.
Non-aggravation of the disturbance of the Shen (mental) and Chi (will), weakness of voice
and perceptiveness of mind are indicators of the curability of the disease. In contrast, in the case
of aggravation of the disturbance of the Shen and Chi with anarthria, the disease is incurable.
One must clearly specify the level of attack of the peverse energy in order to perform
appropriate treatment. Because, if the disease starts in the first place by the Yang channels and
in the second place by the Yin channels, one must needle first the Yang channels, then the Yin
channels. The needling must be superficial because Yang is found at the exterior.
42.
The text mentions neither the disease starting via the Yin channels then evolving toward
the Yang channels nor the needling done at the Yin channels before the Yang channels nor deeper
needling, probably because the disease starting via the Yin channels is incurable.
32
PARAGRAPH 3
In the heat disease evolving for 3 days, where the Qi Kou pulse
(right radial pulse) is calm and Renying (left radial pulse) is agitated,
one must needle the points of the Yang channels, choosing among the
59 (anti-heat) Points to evacuate the perverse heat and favor
perspiration, all in respecting the principle render the Yin channels full
to tonify the insufficiency.
are
In the case of too high a fever where the Yin pulse and Yang pulse
calm, needling is expressly advised against.
In the heat disease evolving over 3 days, the perverse energy comes to cross the 3 Yang
channels and goes to reach the 3 Yin channels.
The expression Qi Kou is calm and Renying is agitated indicates that perverse energy
lodges in Yang and still has not reached Yin. One must then needle the Yang channels.
The 59 Points (anti-heat) possess at one time the power to evacuate and to sudorificate.
The principle to render full the Yin channels to tonify insufficiency implies not letting
the perverse energy insert itself into the Yin channels in a state of insufficiency.
In the case of too high a fever where the Yin and Yang pulses are calm, the essential energy
of the 3 Yang channels and 3 Yin channels are in a state of emptiness; therefore, the prognosis is
fatal and acupuncture is useless. In contrast, in the case where acupuncture is judged still to be
possible, needling must be immediate to evacuate the perverse energy by the sweat gland route
when it is found in the Yang part (of the body) or in order to excrete it via the low route. Such is
the therapeutic principle of serious disease caused by perverse heat without alteration of the
essential energy.
43.
Zhang Yai Chi has said: The heat diseases are of the Shanghan type (evolutive diseases of
cold). In effect, they evolve following the 6 channels, and, on the 7th day, they return to their
point of departure. The disease is specifically energetic; this is why diagnosis is performed at
Qi Kou and Renying.
Without sweating, one must excrete it by the low route has the same meaning as that of
the phrase drawn from the Suwen: In the disease of heat of less than 3 days, only sudorification is
advised. When it exceeds 3 days, only purgation is indicated. (2)
2. Also see Evolutive Diseases of the 3 Yin and 3 Yang (According to the Shanghan Lun) N.V.N. Edition.
33
II - Ma Shi teaches:
PARAGRAPH 4
In the disease of heat greater than 7-8 days with Mai Kou (radial
pulse) agitated, dyspnea and short respiration, it is advised to urgently
needle; sweating is spontaneous. The needling is performed at the level
of the thumb.
44.
I - Ma Shi explains:
In this paragraph, the signs and pulse of the disease of heat are clearly emphasized. It is
advised to needle the Hand Taiyin (Lu).
Because, in the disease of heat exceeding 7-8 days with Mai Kou agitated, dyspnea and
short respiration, one must employ the technique of sudorification by needling the point
Shaoshang (Lu 11), clearly most indicated.
II - Zhang Shi clarifies:
Here, although the heat disease lasts for 7-8 days, the perverse energy is still located at
the exterior; one must needle urgently to evacuate it because its non-liberation by the 8th day
marks its imminent progression toward the Yin channels, the serious phase of the disease.
Agitation of Mai Kou associated with dyspnea and short respiration are warning signs of
the persistence of the peverse energy within the external energetic layers. As a result, it is
advised to disperse Shaoshang (Lu 11) to excrete the perverse energy by the sweat gland route.
III - N.V.N.:
According to You Ba Rong, needling the point Shaoshang (Lu 11) has the same sudorific
effect as Herba Ephedra (Mahuang). (3)
3. See Wording 35 of the Shanghan Lun of Zhang Zhongjing, translated under the title
Evolutive Diseases of the 3 Yin and 3 Yang - N.V.N. Edition.
34
PARAGRAPH 5
signs
This paragraph demonstrates the case of non-liberation of the disease of heat evolving
toward the Shaoyin (He), therefore of fatal prognosis.
On the 7th day, the disease ends its progression at the level of the 6 channels (3 Yin and 3
Yang) and returns to its point of departure.
On the 8th day, the non-liberation of perverse heat marks a new evolutive cycle of the
disease.
The small and galloping pulse of the Shaoyin (He) (4) responds to Ministerial Fire.
45.
Hematuria indicates the localization of the disease at the level of the Water Organ
responding to the Foot Shaoyin (Ki).
Dryness of the mouth indicates the localization of the heat disease at the level of Imperial
Fire responding to the Hand Shaoyin (He).
Evaluation of death at 1 day and a half expresses the fatal occurrence in the period of time
occurring between 1 and 2 days, moment of the disappearance of Yin energy and of Yang energy, of
water and fire.
The pulse starts at the kidney, but it is controlled by the heart. The changing (Da) pulse
signals the exhaustion of the energy of the lower part of the body, hence death in 1 day.
II - N.V.N.:
The Da pulse (5) cannot be translated as large pulse but as changing pulse because
this pulse assumes an intermittent nature (a more or less long stop between several beats).
Generally, the changing (Da) pulse is the indicator of the evolution of the disease toward
worsening or improvement of the disease.
35
PARAGRAPH 6
as:
After sweating, if the heat disease still presents with such signs
_ agitated pulse
_ dyspnea
_ and fever,
needling the cutaneous areas is advised against.
If the dyspnea worsens, it is death.
After sweating, the pulse is still agitated because the too virulent Yang-Heat is not
eliminated via the sweat gland route.
Dyspnea and fever are the signs revealing the evolution of the disease toward the interior.
Acupuncture performed at the skin is useless, therefore advised against.
The aggravation of the dyspnea reveals the state of fullness of the perverse energy lodged
in the interior, provoking disturbances of the Yin energy and Yang energy, hence the lethal
prognosis.
46.
PARAGRAPH 7
In the disease of heat exceeding 7-8 days and manifesting by a
non-agitated or agitated pulse but without diffuse and rapid nature,
sweating is spontaneously produced at the end of 3 days.
If sweating does not appear at the end of 3 days, death follow on
the 4th day.
During the period of absence of sweating, needling the sweat
gland area is not advised.
36
In contrast, the absence of sweating after 3 days of waiting... is due to the fullness of the
Yang-Heat (perverse) and to the exhaustion of the Yang energy (of the body). This is why death
follows on the 4th day... .
If the previous paragraph studies the heat disease localizing at the exterior which, in
spite of sweating, progresses toward the interior, this one has for its object the localization of the
perverse energy in the Yin part, determining factor of spontaneous sweating. Therefore, sweating
provoked there is useless.
This study allows comprehension that Yang can penetrate within Yin and that Yin can exit
from Yang.
PARAGRAPH 8
In the disease of heat manifesting by such signs as:
_ cutaneous pain
_ nasal obstruction
_ edema of the face,
one must use Chan type needles (No. 1) ( 6 ) and needles according to
the technique of the 59 points (anti-heat).
47.
In the event of nasal ulceration, one must treat the lung and
needle the skin. In the absence of a result, one must treat Fire, that is to
say, the heart.
This paragraph concerns the case of fixation of perverse energy at the level of the skin,
hence the necessity of needling this area. In the absence of results, the heart must be tonified to
accentuate its triumphant action over the lung.
The lung responds to Metal and links with the skin. The disease of heat starts at the skin
with nasal obstruction and heavy sensation of the eyelids, evoking facial edema; one must then
needle the skin to expel the perverse heat.
To needle the skin implies inevitably to needle the skin without injuring the flesh.
Nasal ulceration is an ailment of the skin and to needle the skin consists of acting on the
energy of the lung (because it unites with the skin). If that proves ineffective, one must act on
Fire, that is to say the heart, because tonifying the heart amounts to augmenting the potential of
Fire and diminishing that of Metal. To act thusly is to repel the perverse heat lodged in the lung.
Paragraph 8 and the following ones deals with heat diseases localized in the interior
(organs).
37
From the fact that the diseases are located at the level of the organs, one must always
examine the skin, vessels, flesh, muscles and bones, that is to say, the corresponding anatomic
and energetic layers. If the diseases persist, it is recommended to apply the inhibitory method.
Cutaneous pain and nasal obstruction are signs revealing the presence of heat at the level
of the lung and the needles are of the Chan (No. 1) type in aggreement with the method of the
59 points (anti-heat).
In the more serious forms, in particular nasal ulcerations, one must always look for the
cause at the level of the lung. If the treatment proves ineffective, the cause is looked for again at
the level of Fire-Heart because the heart can triumph over Metal (Figure 8) because, in the
interior, the 5 organs unite with the energy of the 5 organs, and at the exterior, they respond to
the 5 anatomic layers.
In short, in disturbances of the energy at the level of the corresponding anatomic areas,
One must first treat the exterior, then, in the event of failure, utilze the Inhibitory Method of the
5 Movements, conforming to the principle according to which One must first treat the summit,
then the root.
48.
Figure 8:
Treatment of the heat disease at the level of the
anatomic layer belonging to the lung by the inhibitory method.
38
PARAGRAPH 9
In the diseases of heat manifesting by such signs as:
_
_
_
_
one must needle the Mai ( 7 ) with the No. 1 (Chan type) needle
according to the method of the 59 (anti-heat) points .
In the event of swelling of the skin, dryness of the mouth and cold
sweat, one must treat the heart. If the disease does not regress, one must
treat at the level of water, that is to say, the kidney.
This paragraph shows the case of localization of perverse heat within the Luo following an
primary attack of the Mai (vessels). Treatment consists of needling these latter. If the disease
does not regress, one must tonify the kidney to triumph over the heart.
49.
Because the vessels (blood) being the seat of the disease, one must treat them in evacuating
the perverse heat, respecting the principle which stipulates During the needling the vessels, do
not injure the flesh. In this case, No. 1 needles are recommended to needle the points among the
group of 59 points (anti-heat).
In the presence of other accompanying signs, such as swelling of the skin, dryness of the
mouth, cold sweat..., the disease is always seated at the level of the Mai and the organ to treat is
only the heart.
If the disease does not regress, one must treat at the level of water, that is to say, kidney,
because tonification of the kidney permits augmentation of the potential of Water, thereby
reducing that of Fire, that is to say, the syndrome of heat. (Figure 9)
II - Zhang Shi specifies:
This paragraph demonstrates the case of localization of heat at the level of the Xin Bao
Luo (XB), with clinical manifestations at the level of the Xue Mai (blood vessels).
The Jing (channels) and Mai (blood vessels) are the circulatory routes of Ying (nutritive
energy) and blood, sites of development of Yin and Yang.
When Fire is in fullness, the heart is perturbed, and when Fire rises up toward the top,
the lips and mouth become dry. The treatment consists of using Chan (No. 1) type needles to
disperse the heat at the level of the vessels according to the method of the 59 (anti-heat) points.
39
Figure 9:
Treatment of the heat disease at the level of the anatomic layer responding to Xin Bao (XB).
PARAGRAPH 10
50.
One must utilize needle No. 6 (Yuan Li) according to the method
59 points (anti-heat).
40
Figure 10:
Treatment of the heat disease at the level of the anatomic layers responding to the spleen.
41
PARAGRAPH 11
In the diseases of heat characterized by such signs as:
_ pale greenish facies
_ encephalgia
_ agitation of the limbs,
one must needle the osteo-tendinous insertions of Si Ni (4 limbs)
with No. 4 (Feng type) needles.
If the muscles are paralyzed and accompanied by shedding
unmastered tears, one must needle the liver to treat the muscles. If the
disease does not regress, treatment at the level of Metal, that is to say,
the lung, is imposed.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
The liver responds to Wood and governs the muscles and tendons.
Pale and greenish facies is the color of the liver.
Encephalgia comes from attack of the liver by perverse heat which infiltrates into the
Dumai (GV) at the level of the brain.
Agitation of the 4 limbs indicates excess of heat of the liver which reaches the spleen,
organ governing the 4 limbs.
52.
In the majority of cases, ailments of Wood ( liver) manifest at the level of the muscles of
the 4 limbs. It is then advised to needle the muscles and tendons with a No. 4 (Feng) type needle
to evacuate the perverse heat in accordance with the principle according to which do not injure
the bones in needling the muscles.
Paralysis of the muscles and the unstoppable outflowing of tears denotes that the disease
is found in the liver. This is why one must aim for the liver in order to treat the muscles.
If the disease does not regress, one must treat at the level of Metal, that is to say, the lung.
Because, tonifying the lung consists of increasing the potential of the energy of the lung, thereby
diminishing that of the liver (by inhibitory action according to the law of the 5 Movements), hence
regression of the perverse heat (located at the level of the liver) (Figure 11).
42
Figure 11:
Treatment of the heat disease at the level of the
anatomic layers responding to the liver.
PARAGRAPH 12
53....
43
Figure 12:
Treatment of heat disease at the level of the anatomic layers belonging to the heart.
44
PARAGRAPH 13
53...
one must aim for the kidney to treat the bones. If the treatment
proves ineffective, one must resort to Earth, that is to say, to the
spleen.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
Here, the disease of heat is located at the kidney.
The kidney governs Water and unites with the bones.
In the heat disease, sensation of heaviness of the body, bone pains, weakness of hearing,
obscuring of vision with tendency to close the eyes are the signs revealing disease located in the
bones. Treatment consists of utilizing Feng (No. 4) type needles to needle the points chosen among
the 59 (anti-heat) Points and tonifying the bones.
If the subject furthermore presents anorexia and bruxism associated with appearance of a
little blue vessel on the ears, the disease always is located at the bones, and one must treat the
kidney. If the disease does not improve, one must aim for the spleen because tonifying the spleen
permits the acceleration of the production of Earth to repress Water. Cure is, thus, obtained.
(Figure 13)
55.
II - Zhang Shi clarifies:
The kidney is the source-producer of the energy.
The sensation of heaviness of the body denotes attack of the energy by heat.
The kidney governs the bones. Consequently, attack of the energy of the kidney manifests
by bone pains.
The kidney governs the ears. Deafness is caused by a contrary afflux (Jue Ni) of the
energy of the kidney.
The disease localizing at the Shaoyin (Ki), the subject has the tendency to close his eyes
(somnolence).
Anorexia is a sign of fullness of the energy of the kidney. The Neijing said: The internal
perturbation of the kidney causes hunger, but the individual refuses to eat.
Heat in a state of fullness is a triggering factor of bruxism. The teeth are surplus parts of
the bones, and the ears are the sites of exteriorization of the energy of the kidney. This is why in
45
Figure 13:
Treatment of disease of heat at the level of the anatomic layers belonging to the kidney.
the event of bruxism and the appearance of little vessels on the ear, one must treat the kidney. In
the absence of results, one must always have recourse to Earth, that is to say, to the spleen,
because needling Spleen-Earth has the objective of triumphing over Water.
The 5 organs represent the material, anatomic forms and their 5 Movements the
immaterial, energetic aspects. When the energy is affected, the disease always reaches the
exterior at the level of the skin, flesh, muscles and bones. The first therapeutic act is therefore
the treatment of the exterior; nevertheless, in the event of inefficacy, treatment must be oriented
toward the interior, at the level of the 5 organs, that is to say, at the level of the energy of the
5 Movements.
56.
PARAGRAPH 14
In the heat diseases characterized by such signs as:
_ inability to localize the pain
_ deafness
_ dryness of the mouth,
the fever is elevated at the time of the orientation of Yang toward
victory, and trembling from cold (chills) appears at the time of the
orientation of Yin toward victory. In this case, heat is located in the
marrow; the disease is fatal, therefore incurable.
46
PARAGRAPH 15
The heat disease characterized by such signs as:
_ headaches
_ painful tension extending from Neokong (GB 19) to eyes and mouth
_ epistaxis
is due to the afflux of heat (Jue Re). One must use No. 3 (Ti) type
needles and needle as a function of emptiness and fullness.
This disease can be responsible for syndromes of Cold-Heat and
hemorrhoids.
57.
Here, it is a matter of external heat which enters into battle against the heat of the liver
at the summit of the cranium, hence headaches of the vortex.
Painful tension at the level of the eyes and mouth is due to the afflux of heat of the liver
toward Naokong (GB 19), where a vessel leaves from toward the face (Figure 14).
Frequent epistaxis denotes an overheating of the vessel of the liver at the level of the face
and nose (Figure 14).
The non-liberation of wind heat and that of the heat of digestive origin are the principal
causes of ulcerations and hemorrhoids.
Recall that the struggle between the external heat and internal heat can be located either
at the energetic layers (without disturbance of the channels) or at the level of the channels
(without disturbance of the energetic layers). But, at every moment, disturbance of the channels
can affect the energetic layers and vice versa; such is the case of ulcerations and hemorrhoids
cited in this paragraph.
47
II - N.V.N.:
The explanation of Zhang Shi has enriched the understanding of the energetic physiology
of the liver and gallbladder at the level of the face (Fig. 14).
Figure 14:
Cranio-facial vessels of the Foot Jueyin (Li) and Foot Shaoyang (GB).
58.
PARAGRAPH 16
In the heat disease characterized by such signs as:
_ sensation of heaviness of the body
_ sensation of heat in the intestines,
one must utilize No. 4 (Feng type) needles and needle the Shustream point, located in the space of the toes, and the Luo point of the
stomach. Cure is, as a result, obtained.
48
The spleen governs the flesh (dermal) system of the 4 limbs. This is why, during the
infiltration of perverse energy into the spleen, the limbs are heavy.
The large intestine and small intestine belong to the stomach. During the penetration of
perverse heat into the stomach, the intestines are affected (overheated). In this case, one must use
the needles of the Feng (No. 4) type and needle the Shu-stream point of the stomach, which is
Xiangu (St 43), the point located in the space of the toe, Neiting (St 44), and the Luo point of the
stomach, Fenlong (St 40). Such is the method of going in search of the energy of the Jing (channel)
and of the Luo (Longitudinal Luo) of the stomach in the goal of excreting the perverse energy.
II - Zhang Shi clarifies:
The sensation of heaviness of the body denotes the infiltration of heat into Stomach-Earth
(Spleen) with sensation of heat in the intestines.
Needles of the Feng (No. 4) type are used to needle the Shu point of the stomach channel,
Xiangu (St 43 - needle depth 0.5 cun, left in during 7 expirations, moxa 3 times) and the points
Lidui (St 45) and Neiting (St 44). This procedure aims for the evacuation of perverse heat via the
energy of the stomach.
III - N.V.N.:
The points recommended by Zhang and Ma are different, but their action on the perverse
heat is evident. In this manner, therapeutic formulae in acupuncture are not rigid; they vary
according to the reasoning of the practitioner.
PARAGRAPH 17
In the heat disease characterized by such signs as:
_
_
hypochondrial
fullness,
59.
one must needle Yongquan (Ki 1) and Yinlingquan (Sp 9) with No. 4
needles and also the point of the throat.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
Intense umbilical pain with thoraco-hypochondrial fullness denotes attack of the Foot
Taiyin (Sp) and Foot Yangming (St) by perverse heat.
Teament consists of dispersing Yongquan (Ki 1) and Yinlingquan (Sp 9) and also
Lianquan (CV 23), located at the middle of the neck below the larynx
II - Zhang Shi specifies:
Here, it concerns a case of struggle of the heat of the external part of the body against
that of the heart.
49
The Neijing said: When the umbilical region is painful, the disease bears the name
Fuliang (8). In other words, when umbilical pains are of heat etiology, the active energy
(Dong Qi) of the heart accumulates in the subcardiac region and transforms into Fuliang.
The afflux of the heat of the heart taking place in the interior is the cause of thoracohypochondrial fullness. It is then advised to needle Yongquan (Ki 1) and Yinlingquan (Sp 9).
To needle Yongquan (Ki 1) is to utilize the Water energy of the kidney in order to
temper the Fire of the heart, and to needle Yinlingquan (Sp 9) is to utilize the Center-Earth
energy (Spleen) to dissolve the energetic mass (Fuliang) concealed in the supraumbilical region.
Moreover, it is advised to use the No. 4 needle and puncture the point of the throat to
disperse the heat from the subcardiac region. This point is none other than Lianquan (CV 23).
III - N.V.N.:
1. The explanation of Zhang Jing Yue is quite simple: When the heat affluxes toward the
route of the Foot Shaoyin (Ki), it is the origin of umbilical pains, and when it affluxes toward the
route of the Foot Taiyin (Sp), it is the cause of thoraco-hypochondrial fullness. This is why it is
advised to utilize No. 4 needles and puncture Yongquan (Ki 1) and Yinlingquan (Sp 9). As for the
point of the throat, this designates Lianquan (CV 23).
2. Lianquan (CV 23) is the meeting-reunion point (9) of the two vessels, Renmai (CV) and
Yinwei.
According to the Da Cheng, This point is located at the middle of the neck below the
pharynx. Lift up the head to locate this point; moxa 3 times, needling to a depth of 0.3 cun;
disperse as soon as the energy arrives (10).
60.
And according to the Lingshu, Lingquan (CV 23) and Rugen (St 18) form the route of
delivery/transporting of the organic liquid... . Lingquan (CV 23) gives off a vessel at the base of
the tongue; as a result, it is specific in the treatment of thirst. (Figure 15)
8. It concerns an accumulation of the active energy (Dong Qi) of the heart concealed in the
supra-umbilical region (see Difficulty 16 of the Nanjing de Bian Que).
9. See this group of points in M.T.C. - N.V.N. Edition.
10. See Art and Practice of Acupuncture and Moxabustion According to the Zhen Jiu Da Cheng N.V.N. Edition.
50
Figure 15:
Lianquan (CV 23), point of dispersion of the afflux of heat of the Foot Shaoyin (Ki).
PARAGRAPH 18
In the disease of heat characterized by sweating or the presence
of a pulse favorable to sweating, dispersion of the points Yuji (Lu 10),
Taiyuan (Lu 9), Dadun (Sp 2) and Yinbai (Sp 1) favor the regression of the heat,
and their tonification facilitates perspiration.
If the sweating is excessive, one must stop it by needling the
points located at Huan Mai (transversal vessels), above the internal
malleolus.
61.
51
_ dispersion of the Hand Taiyin (Lu) acts in favor of the regression of the heat
_ tonification of the Foot Taiyin (Sp) favors production of organic liquid, hence sweating.
The point located at Huan Mai designates Sanyinjiao (Sp 6). From this point, the energy is
secreted to the exterior, bringing with it sweating. As a result, needling this point is intended to
direct the energy toward the depths (to the interior), therefore to curb sweating.
II - N.V.N.:
Clinically, the treatment of excessive sweating is extremely dificult. Zhang Shi furnishes
the means of combatting this illness.
PARAGRAPH 19
In the disease of the heat, sweating associated with a full and
agitated pulse results from an excessive weakness of the Yin vessels;
this is death.
life.
The recapitulation of the above-cited paragraphs ends with the following conclusion:
Sudorification is a therapy for all diseases of heat localizing at the exterior or in the interior.
Sweating associated with an agitated and full pulse indicates the progression of the heat
toward the interior. Despite sweating, this heat remains confined at the level of the channels
which are overheated to the extreme. The prognosis is then fatal.
Sweating associated with a calm pulse indicates that the heat is purified (liberated). The
prognosis is then favorable.
62.
II - N.V.N.:
The axioms applied in this paragraph, highly prized in Oriental medicine, are the
following:
1.
2.
3.
4.
5.
52
The maximal emptiness of Yin and the isolation of Yang are fatal.
Evacuation of perverse energy via the sweat gland route is favorable.
Yang is responsible for the full and non-full state of the pulse.
Yin is responsible for sweating and non-sweating.
Physiologic, pathologic, diagnostic and therapeutic problems are always posed as a
function of the presence or absence of Yin because:
_ Yin is the source-producer of the vital energy
_ and the escape of the energy always originates from insufficiency of the source.
PARAGRAPH 20
In the diseases of heat, acupuncture is contraindicated in the
following 9 syndromes:
1.
2.
3.
4.
5.
6.
53
6. Ulceration of the base of the tongue and persistence of fever gives evidence of the
presence of heat in the Yin channels.
7. Cough, epistaxis... denotes the presence of heat at the level of the lung with compression
of the vessels. Because the lung, governing skin and hairs, is the site dassistance of all the
vessels; perverse heat must be evacuated via the route of sweating controlled by the lung. Thus,
absence of sweating is due to exhaustion of the energy of the top part of the body, or else sweating
not affecting the feet, because of the exhaustion of the energy of the lower part of the body.
8. Heat in the marrow indicates that the kidney is in peril.
9. Fever, body stiffness, ophisthotonus, spasmodic cramps... are signs revealing the
localization of perverse heat in Taiyang with exhaustion of kidney energy. This is the fatal phase.
The Taiyang (Bl) and Shaoyin (Ki) are the productive sources of Yin energy and Yang
energy. As a result, therapy is aimed at treating the energy, that is to say, at augmenting its
potential mass and at establishing its equilibrium in order to eliminate the perverse energy. But
in the 9 syndromes cited above, the perverse heat is extremely virulent and the essential energy
is near total exhaustion. This is why acupuncture is in vain.
II - N.V.N.:
64.
The pathologic process of these 9 fatal syndromes studied by Zhang Jing Yue (1563-1640
A.D.) is the following:
1. Absence of sweating is due to the weakness of Yin characterized by reddness of the
cheeks.
Hiccups and nausea indicate the penetration of heat into the Yangming, causing great
emptiness of the stomach. As a result, the root is in maximal emptiness; life is impossible.
2. Diarrhea and maximal fullness of the abdomen comes from the defeat of the energy of
the spleen during its confrontation with the perverse heat. Death is inevitable.
3. The Jing (quintessence) energy of the 5 organs and 6 bowels reaches the top and
maintains the brain and, particularly, the ocular system. As a result, the depletion of Jing is the
cause of dimming of vision and death.
4. In elderly and children, the energy of the spleen is the source of life. When perverse
heat reaches the spleen organ, death is certain.
5. Absence of sweating is due to the emptiness of Yin. It is associated with nausea and
hemorrhages... . When Yin is seriously affected by perverse heat, death is inescapable.
6, The liver, heart and spleen have their vessels linked to the root of the tongue
(Figure 16). Necrosis of the tongue muscles, following an overheating of the perverse heat,
indicates the destruction of the 3 Yin; death is inevitable.
65.
7. The localization of perverse heat within the lung channel is one of the determining
conditions of disruptions of Yin-Blood. If sweating is absent or if sweating does not reach the
lower limbs, it denotes the depletion of the Source-Yin. Death ensues.
8. The marrow originates from the materialization of the Jing Qi of the Zhi Yin (arrival at
Yin). Deep infiltration of the perverse heat overheats the marow and provokes the exhaustion of
the kidney energy. Death results.
54
9. Stiffness of the spine, ophisthotonus, spasmodic cramps... are due to the transformation
of maximal heat into wind which destorys Yin-Blood. Death is incontestable.
Figure 16:
Energetic morphology of the root of the tongue.
PARAGRAPH 21
The 59 Points cited in the previous paragraphs are:
_ at the external and internal ungual angles of the fingers:
3 points, that is, (3 + 3) X 2 = 12 points for the 2 hands.
_ in the interdigital spaces of the hand; 4 points, that is, 4 X 2 =
8 points for the 3 hands.
_ in the interdigital spaces of the foot: 4 points, that is, 4 X 2 =
8 points for the the 2 feet.
_ 1 cun inside the anterior root of the hair and outside the anteroposterior midline of the cranium: 3 points, that is, 6 points for 2 sides.
_ still 3 cun more inside the boundary of the hair: 5 points, that is,
10 points for the 2 sides.
_ in front of and behind the ear: 2 points, that is, 4 points for the
2 ears.
On the head:
1 point on the summit
1 point, Xinhui (GV 22)
1 point below the mouth
1 point on the nucha
55
66.
b - In each interdigital space: 1 point, that is, 4 X 2 = 8 points for the 2 hands and
8 points for the 2 feet, totalling 16 points. (13)
c - The 6 points located 1 cun inside the root of the hair and outside the antero-posterior
midine of the cranium are:
2 points, Wuchu (Bl 5)
2 points, Chengguang (Bl 6)
2 points, Tongtian (Bl 7).
d - The 10 points located 3 cun beyond the root of the hair are:
2 points, Linqi (GB 15)
2 points, Muchuang (B 16)
2 points, Zhengying (GB 17)
2 points, Chengling (GB 18)
2 points, Naokong (GB 19).
e - The 4 points located in front of and behind the ear are:
2 points, Tinghui (GB 2)
2 points, Wangu (GB 12).
f - The 11 points located on the head, neck and nucha are:
1 point, Baihui (GV 20)
1 point, Shangxing (GV 23)
1 point, Xinhui (GV 22)
1 point, Chengting (GV 24)
1 point, Yamen (GV 15)
1 point, Lianquan (CV 23)
1 point, Fengfu (GV 16)
2 points, Fengchi (GB 20)
2 points, Tianzhu (Bl 10).
13. The author does not mention the name of the points. See explanation below.
56
II - N.V.N.:
1. The interdigital points cited in this paragraph were the object of numerous
controversies over the centuries.
According to Zhang Jing Yue, the interdigital points used would not be the Curious Points
(outside-channels), Baxie (Eight Demons- PC 167) and Bafeng (Eight Winds- PC 137) (14), but the
kinetic (Shu) points of the channels. These points are all located behind the metacarpo-phalangeal
joints. These points are:
_ Houzi (SI 3), Zhongzhu (SJ 3), Sanjian (LI 3) and Shaofu (He 8) for the hand
_ Shugu (Bl 65), Linqi (GB 41), Xiangu (St 43) and Taibai (Sp 3) for the foot.
67.
We lean toward this thesis of Zhang Jing Yue.
2. Recall that in the Suwen Chapter 61(Study on the Water-Heat Points) (Volume IIIN.V.N. Edition), the 59 Points are specific in the treatment of the diseases of water and that
those cited in this chapter are intended to treat the diseases of heat. These diseases are not the
same, therefore the technique of needling is different (15).
PARAGRAPH 22
In the fullness of the energy in the thorax with dyspnea, one
must needle the Foot Taiyin (Sp) at the tip of the great toe, one He leaf
width from the internal ungual angle.
In the event of cold, leave the needle in place a long time, and in
the event of heat rapidly remove it.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
57
The fullness of the energy within the thorax with dyspnea originates from the aflux of the
energy of the spleen channel toward the top. One must needle Yinbai (Sp 1) in order to bring the
spleen energy back toward the bottom. Relief is immediate.
II - Ma Shi clarifies:
This Paragraph 22 and the following ones deal with various diseases unrelated to the
diseases of heat.
This paragraph shows the therapeutic technique of the syndromes belonging to the energy.
In the fullness of the energy with dyspnea, the disease is located at the top part of the
body; one must treat the bottom, that is to say needle Yinbai (Sp 1).
68.
If this disease is of cold etiology, it is advised to leave the needle in place a long time in
order to make the heat of the body return to combat the perverse cold. In contrast, if it is a
question of the disease of heat origin, one must remove the needle rapidly to make the organic
cold return; stop needling as soon as the energy descends.
III - N.V.N.:
The teaching of Zhang Jing Yue is the following:
In internal cold, the energy arrives slowly and the needles are left in place a long time,
and in internal heat, the energy arrives rapidly and the needles are promptly removed.
PARAGRAPH 23
In Xin Shan (compression/blockage of the heart energy) with
intense pains, one must needle the Foot Taiyin (Sp) and the Foot Jueyin
(Li) and bleed the Xue Luo (blood capillaries).
The Foot Taiyin (Sp) of the lower abdomen projects into the heart; the Foot Jueyin (Li)
links up to the genitals, arrives at the lower abdomen, crosses the diaphragm and flows down into
the lung... . Xin Shan therefore originates from the disturbances of the energy of the Foot Taiyin
(Sp) and Foot Jueyin (Li) which affluxes toward the heart... . This is why it is advised to needle
the Foot Taiyin (Sp) and Foot Jueyin (Li) located at the bottom (of the feet) and to eliminate the
perverse energy by bleeding the Xue Luo. This technique assures cure of the painful syndrome of
the heart (cardialgia).
58
PARAGRAPH 24
In Hou Bi (algoparesthesias)
characterized by such signs as:
of
the
laryngo-pharyngeal
organs
_ tongue retraction
69.
_ mouth dryness
_ anxiousness and cardialgia
_ pain of the innner arm with inability to lift the hand to head,
one must needle the tip of the ring finger, one He leaf width
from the internal ungual angle. ( 1 6 )
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
The Xin Bao Luo (XB) starts in the thorax. Above, it communicates with the heart, and
down below, with the Sanjiao (SJ). This is why:
_ in disturbances of the Xin Bao (XB), the heart is anxious and painful
_ and at the time of rising up of Ministerial Fire toward the top, the laryngo-pharyngeal
system is blocked and painful, the tongue is retracted and the mouth is dry.
One must needle the Jing point located at the tip of the 4th finger, Guanchong (SJ 1), to
eliminate the Ministerial Fire. In this way, cure is assured.
PARAGRAPH 25
In reddness and pain of the eyes starting at the internal canthus
of the eye, one must needle the Yinqiao.
59
When the eyes are red and painful and the internal canthus of the eye is affected first, the
disease belongs to the Foot Taiyang (Bl) and is seated at the upper part of the body.
The Foot Taiyang (Bl) starts at the internal canthus of the eye, where it unites with the
Yinqiao and Yangqiao, at the point Jingming (Bl 1). This is why one needle the Yinqiao, that is to
say, the point Zhaohai (Ki 6), in order to purify Yang-Heat.
PARAGRAPH 26
In Feng Jing (cramps of wind origin), the body is in
ophisthotonus; one must needle the Foot Taiyang (Bl) at the middle of
the popliteal crease and bled the Xue Luo (blood capillaries).
In the event of cold in the interior, one must needle Sanli (St 36).
In diseases belonging to the Yang, the body cannot be flexed forward (orthotonus), and in
the diseases belonging to the Yin, the body cannot be bent backwards (ophisthotonus).
The Foot Taiyang (Bl) runs along the side of the spine. When it is affected by wind, the
muscles and vessels become retracted and the body is in ophisthotonus. This is why one must
needle Weizhong (Bl 40) and bleed the Xue Luo (blood capillaries) at the level of the popliteal
crease; it is also advised to needle Sanli (St 36) because the Jingmai, blood and energy are
produced by the Yangming. This point has a therapeutic action on Feng Han (Wind-Cold).
PARAGRAPH 27
In the Bi Long syndrome (urinary retention by obstruction), it is
advised to needle the Yinqiao and the region of the 3 Hairs and bleed
the Xue Luo (blood capillaries).
60
II - Ma Shi clarifies:
The bladder and kidney constituting the Yin-Yang, Internal-External system, it is
advised to needle Zhaohai (Ki 6), point of departure of the Yinqiao, and Dadun (Li 1) because the
kidney attends to the aeration of the organs and the liver controls the free circulaton of the
energy.
PARAGRAPH 28
If men, affected by a large abdomen ( 1 7 ) , and women affected by
nausea and vomiting like the beginning of pregnancy, feel a sensation
of laxity of the lumbars and break of the spine with anorexia... one must
first bleed Yongquan (Ki 1) by acupuncture, then examine well the top of
the foot and also practice bleeding at the vessels in a state of fullness.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
The totality of this chapter deals with diseases of internal etiology with external
manifestations.
This paragraph is the conclusion of the chapter. It is centered on the essential energy of
the exterior and interior because diseases located in the interior or at the exterior always
perturb Yin and Yang, blood and energy.
Yin and Yang, blood and energy originating from a posteriori Jing Gu (cereal or acquired
energy) have for their root a priori Jing Qi (innate or ancestral energy).
72.
The circulatory route in the interior and at the exterior of the a priori Jing Qi is
controlled by the kidney, and that of the a posteriori Jing Qi, by the stomach.
At the subumbilical region, Dandian (18) designates Qihai (CV 6- Sea of Energy) and
Bao Zhong (19), Guanyuan (CV 4- Barrier of the Source). The first corresponds to the boy and the
second, to the girl. This is why large abdomen in men originates from energetic stasis, and nausea
and vomiting in women originates from blood stasis.
The body is controlled by the spleen and stomach.
The lumbar vertebrae constitute the palace of the kidney.
Anorexia is the result of the afflux of the energy of the stomach. In this case, it is a
matter of a perturbation of the essential energy of the interior and exterior caused by the
presence of perverse energy localizing at the same time in the interior and at the exterior. It is
then advised to bleed Yongquan (Ki 1) and the Xue Luo (blood capillaries) of the top of the foot
17. As in beri-beri and scurvy.
18. Rice field.
19. Uterus.
61
(belonging to Yangming) by acupuncture in order to aerate the blood and energy in the interior as
well as at the exterior.
In this manner, understanding the circulatory routes of entering and exiting of the
essential energy is critical in acupuncture practice with the prupose of assuring equilibrium of
blood and energy, thereby cure of the disease.
62
73.
CHAPTER XXIV
Diseases of Afflux
(Jue Bing)
headaches (9 types)
cardialgia (9 types)
parasitosis (ascariasis)
deafness and tinnitus
coxalgia (difficulty raising the thigh)
Feng Bi (algoparesthesias caused by wind).
This chapter is basically centered on the study of the afflux of cold (Han Jue).
As a result, it differs slightly from Chapter 45 (Essay on Affluxess) of the Suwen.
It consists of 22 paragraphs.
63
PARAGRAPH 1
signs
Figure 17:
Headache of the origin of afflux of the Yangming (St).
64
PARAGRAPH 2
75.
Figure 18
Headaches of origin of the afflux of the energy of Foot Jueyin (Li).
65
PARAGRAPH 3
76.
Paragraph 3 demonstrates the case of afflux of the energy of the Foot Shaoyin (Ki) toward
the cranium, then from there into the Foot Taiyang (Bl) to trigger headache (Figure 19).
The 5 cranial lines designate:
1. The midline and its 5 points:
Shangxing (GV 23)
Xinhui (GV 22)
Qianding (GV 21)
Baihui (GV 20)
Houding (GV 19).
2. The 2nd (lateral) line and its 5 points (that is, 10 points for the 2 sides):
Wuchu (Bl 5)
Chengguang (Bl 6)
Tongtian (Bl 7)
Luoque (Bl 8)
Yuzhen (Bl 9).
3. The 3rd (lateral) line and its 5 points (that is, 10 points for the 2 sides):
Linqi (GB 15)
Muchuang (GB 16)
Zhengying (GB 17)
Chengling (GB 18)
Naoking (GB 19).
The Shaoyin and Taiyang govern the Water-Fire system. Top and bottom, summit and root
unite...; this is why it is advised, in the first place, to disperse the Foot Taiyang (Bl) (that is to
say, the points indicated above), then, in the second place, to needle the Hand Shaoyin (He) before
the Foot Shaoyin (Ki).
II - N.V.N.:
The points of the 5 cranial lines cited above make up part of the group of 59 Points
already mentioned in the previous chapter. These points are specific in the treatment of afflux of
heat at the level of the cranium.
1. According to later ancient editions: vertigo and sensation of heaviness of the head.
66
According to Zhang Jing Yue: To needle first the Hand Shaoyin (He) is to evacuate the heat
(Fire) in a state of afflux located to the South, and to needle the Foot Shaoyin (Ki) is to activate
the production of Water located to the North to equilibrate water and fire, Yin and Yang of the
cephalic region.
77.
Figure 19
Headache of origin of the afflux of the energy of the Foot Shaoyin (Ki).
67
PARAGRAPH 4
In headaches caused by afflux (Jue) characterized by such signs
as:
_ frequent forgetfulness
_ pains not detectable upon pressure of the fingers,
it is advised to needle first the artery located to the right and left
of the face, then the Foot Taiyin (Sp).
EXPLANATIONS AND COMMENTARIES
78.
This paragraph demonstrates the case of afflux of the energy of the Foot Taiyin (Sp)
affecting first the cephalic region, then the vessels of the head and face, which induces headache
(Figure 20).
The spleen governs thought (Yi). When the energy of this organ affluxes toward the top, the
Shen (mental) and Chi (will) become unclear, and Yi loses its power of memorization, hence
frequent forgetfulness.
The head governs the energy of Heaven, and the spleen, that of Earth. Pains not detectable
upon pressure of the fingers denotes that the energy of the spleen affluxes toward the top and
invades that of Heaven.
It is then advised to first disperse the artery at the left and right of the head and face to
evacuate the energy of afflux, then needle and harmonize the Foot Taiyin (Sp).
II - N.V.N.:
Interpretation of the commentaries of Zhang Jing Yue furnishes us with interesting
clarifications:
The spleen governs thought and disturbances of thought are the cause of forgetfulness.
Pain undetectable by finger pressure implies that they are not of fixed localization.
The arteries of the face designate the Yangming (St).
After bleeding these arteries one must needle the Foot Taiyin (Sp) to tonify the energy
of the spleen.
68
Figure 20
Headache of origin of the afflux of the energy of the spleen.
PARAGRAPH 5
79.
80.
Here, it is a matter of headache due to afflux of the energy of Foot Taiyang (Bl).
The bladder channel circulates from the head to the nucha, then to the lumbars. This is
why this type of headache is followed by nuchalgia and lumbalgia (Figure 21).
This afflux occurs originally within the energetic layer and secondarily in the channels.
It is then advised to first needle Tianzhu (Bl 10)to eliminate the afflux phenomenon, then the
points of the Foot Taiyang (Bl) in the goal of regulation.
69
Figure 21
Headaches of origin of the afflux of the energy of the Bladder.
PARAGRAPH 6
as:
ear,
one must first bleed these vessels by acupuncture, then needle the
points of the Foot Shaoyang (GB).
70
The Shaoyang governs Ministerial Fire. This fire affluxes to the head (hence intense pains)
and warms up the Luomai of the anterior and posterior parts of the ear (hence tension of these
Luo). It is then advised to evacuate the contaminated blood in these Luomai before balancing the
energy of Foot Shaoyang (GB).
This paragraph and the previous 5 demonstrate the phenomenon of afflux of the energy of
the the 3 Yin and 3 Yang, determining factors of headaches of endogenous etiology and not of
exogenous etiology caused by perverse energy.
Figure 22
Headaches of afflux origin of the Foot Shaoyang (GB).
PARAGRAPH 7
The true headache, characterized by extremely intense pains
invading the entire brain with cold feet and hands reaching the joints,
is incurable, therefore, fatal.
EXPLANATONS AND CMMENTARIES
I - Zhang Shi explains:
True headaches are not headaches due to the afflux of the energy of the 3 Yin and 3 Yang
(endogenous origin), but headaches caused by perverse energy at the level of the brain.
71
The head is the site of reunion of all Yang channels, and the brain is the sea of the Jing
(2) of the marrow.
The arms and legs are icy cold to the joints (elbows and knees) because the source energy
is seriously affected by perverse cold. The disease is fatal, therefore, incurable.
II - N.V.N.:
a) According to Zhang Jing Yue, there exists two types of headaches:
1. Headaches caused by the afflux of the energy which are curable.
82.
2. Headaches caused by the deep infiltration of cold-wind at the level of the brain
(encephalgias) which are incurable and fatal.
According to this author, the head is the site of gathering of all the Yang channels, and the
hands and feet are the roots of the Yang channels. violent pains of the head reveal destruction of
the Yang energy by perverse energy at the level of the brain.
b) In the Nanjing, Bianque adds:
During the course of its infiltration, cold-wind, at the level of the 3 Yang of the hand, is
the origin of the afflux responsible for headaches. When it penetrates into the brain, it provokes
true headaches. (Figure 23)
Figure 23
The true headaches (encephalgias).
2. The term Jing designates pure energy (quintessence) which maintains the brain and marrow.
72
PARAGRAPH 8
Headaches of traumatic origin are not treated by kinetic (Shu)
points because the viscous blood is in a state of stagnation in the
interior.
In contrast, if the muscles are not seriously affected, local
needling can be done at the painful sites. But in these cases, needling
the points at a distance is strictly advised against.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
This paragraph concerns headaches secondary to trauma. The Shu (kinetic) points (3) are
contraindicated because the headache is of anatomic and non-energetic origin.
In a general way, against the pains of the head, one needles the points of the bottom (hands
and feet) because the afflux of the energy reaches the top. This technique is founded on the
theories of the Top-Bottom, Bottom-Top circulation of the energy.
In post-traumatic headaches, the pain does not come from the energy, but from the blood.
Therefore, in these cases, treatment consists of only needling local painful points and not the
distal points (points of the Wu Shu or Shu Antique group).
PARAGRAPH 9
In certain headaches, acupuncture is advised against. In this
way, in Dai Bi syndromes (great obstructions), the pain is permanent and
needling is aimed only at easing and not curing.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Dai Bi is an ailment due to concomitant infiltration of 3 perverse energies: wind, cold and
humidity.
If the pain is permanent, it is advised to perform the technique of oblique (subcutaneous)
needling at the level of the cranial muscles and bones in the goal of relieving and not curing
because of the penetration and too deep fixation of these 3 perverse energies. Therefore, the
kinetic (Shu) points at a distance are not effective in obtaining a total cure.
II - N.V.N.:
In practice, the cure of some types of headaches treated by acupuncture proves to be
incomplete because they are secondary to a serious syndrome called Dai Bi (great obstruction).
But, if the cure is, in effect, incomplete, relief of the pain is the rule. In this blatant case,
the anti-pain effect of acupuncture, more than any other medicine, cannot lay claim to such a
success.
3. Here, the term Shu does not designate the Shu antique (or Wu Shu) points, but the
energetic points, in endless movement (kinetic), belonging to the channels.
73
PARAGRAPH 10
84.
PARAGRAPH 11
signs
Needle Jinggu (Bl 64) and Kunlun (Bl 60) ; in absence of amelioration,
add Rangu (Ki 2).
85.
From Paragraph 11 to Paragraph 17, study is centered on the phenomenon of afflux of the
energy of the organs, origin of cardialgias.
The energy source of the organs is linked to the heart, and the heart receives the energy of
the blood vessels (Xue Mai). The afflux of the energy of the other 4 organs follows this route to
reach the heart and trigger cardialgia.
The back is Yang. The heart is Taiyang in Yang. As a result, the pain radiates from the
74
heart toward the back and from the back toward the heart. The back and heart are therefore in
relationship; when the pulse of the heart is too rapid, the individual has the feeling of being
stabbed in the back to the heart.
The kidney has a vessel which links up to the spine and from the spine to the heart. By
this spinal route, the energy of the kidney flows down into the heart. Because of the heart pains,
the individual stoops forward with inability to extend backwards. This pain is due to the afflux of
the energy of the kidney toward the heart.
Needling the points Jinggu (Bl 64) and Kunlun (Bl 60) constitutes the method of
utilization of Fu-Yang (Yang of the bowel) to battle against the afflux of Yin-Zang (Yin of the
organ). As soon as the needle is removed, if the patient is not relieved, one must add Rangu (Ki 2).
This study is centered only on the afflux of the energy of the organ encroaching on the
Jingmai, without relation to the 6 energies (4). This is why the words Taiyang and Shaoyin are
not evoked but only their points.
II. N.V.N.:
1. All the channels (Jingmai) are linked to the heart. An attack on one of these channels is
enough so that the circulation of the channel becomes chaotic in flowing to the heart. The
encroachment of this energy of afflux on the heart provokes pain of this organ called cardialgia
of afflux.
This paragraph and the following ones (12 through 15) deal with cardialgias of afflux
origin.
2. Zhang Jing Yue describes:
... From the inner thigh, the Foot Shaoyin (Ki) penetrates into the perineum, reaches the
anterior side of the lumbar spine and arrives at the kidney. Another vertical vessel leaves the
kidney, crosses the liver and diaphragm and penetrates into the lung.
Stooping of the back is a stance provoked by pains of the stabbing type, piercing the heart
by way of the back. This painful phenomenon is due to the encroachment of the energy of the
kidney upon the heart, hence the name cardialgia of renal afflux. (Figure 24)
The kidney and bladder constitute the system of relation internal-external, Yin-Yang.
For this reason, treatment consists of needling Jinggu (Bl 64) and Kunlun (Bl 60), and if the pain
persists, adding Rangu (Ki 2).
86.
3. The energetic relations of the kidney and heart, explained by Zhang Shi and Zhang Jing
Yue, can be synthesized in the diagram below:
4. 6 energies designates the 6 channels: Taiyang, Shaoyang, Yangming, Taiyin, Jueyin and
Shaoyin.
75
Figure 24:
Cardialgia of renal afflux
PARAGRAPH 12
as:
76
87...
The spleen and stomach are linked by the Yin-Yang system. The spleen aids the stomach in
metabolizing the food products and distributing the energy of the organism. This is why it is
advised to needle Dadu (Sp 2) and Taibai (Sp 3) of the Foot Taiyin (Sp) to disseminate the energy
of the afflux of the stomach.
88...
Chen Yu Gong has written: In the preceding paragraph, the bowel is used to disperse the
organ, while in this paragraph, it is the organ which is used to disperse the bowel. The
exploitation of this energetic relation is, therefor,e a marvelous method. On the other hand, the
energy and blood are products of the stomach; this is why the texts emphasizes the role of the
stomach among the 5 organs.
II. N.V.N.:
According to Zhang Jing Yue, in cardialgia of gastric origin, one needles the points of the
spleen because the Foot Taiyin (Sp) has a relationship with the Foot Yangming (St). His
explanation is the following:
The Foot Yangming (St) descends from the supra-clavicular fossa (Quepen) toward the
stomach and divides into two branches: one reaches the spleen and the other, the inner abdominal
wall. This is the reason for which one needles Dadu (Sp 2) and Taibai (Sp 3) in order to evacuate
the energy of the afflux of the stomach at the level of the heart, thereby combatting cardialgia due
to gastric afflux. (Figure 25)
77
87...
Figure 25:
Cardialgia of gastric origin and its treatment: Sp 2 and Sp 3
88...
PARAGRAPH 13
Pain of the heart caused by afflux (Jue), pain like the sting of a
needle, characterized by its intensity, bears the name cardialgia of splenic
origin.
It is advised to needle Rangu (Ki 2) and Taixi (Ki 3).
78
II. N.V.N.:
The validity of Taixi (Ki 3) and Rangu (Ki 2) in cardialgia of splenic origin has provoked
numerous controversies, hence that given by Zhang Shi.
But confirmation of the use of these points in the treatment of this ailment is
indisputable. Zhang Jing Yue demonstrates it in this manner:
A vessel of the spleen reaches the heart. When the function of metabolization and
distribution of the energy of the spleen is found in a state of breakdown, this energy affluxes
towards the heart to trigger a cardialgia of the needle-sting type. Therapeutically, the text
advocates Rangu (Ki 2) and Taixi (Ki 3) of the Foot Shaoyin (Ki). For what reasons? Because, upon
meeting the cold energy, the humid energy stagnates. This humid energy is then associated
with the cold and affluxes to the heart. One must therefore needle the points of the kidney to
disperse the cold of the heart, thereby combatting the afflux of the energy of the spleen, causal
condition of cardialgia of spleen origin. (Figure 26)
Clinically, in cardialgias of the needle-sting type, needling Rangu (Ki 2) and Taixi (Ki 3)
always gives very good results.
Figure 26:
Cardialgia of Splenic origin and its treatment: Ki 2 and Ki 3.
79
PARAGRAPH 14
signs
The liver governs the complexion and belongs to the energy of spring/birth. Because the
energy of the liver surges back toward the top, the complexion is greyish, calling to mind a
cadaver.
90.
When the liver is affected, the energy of the gallbladder is also found in a state of afflux.
This is why, during the day, deep breathing is impossible.
The afflux of the energy of the liver towards the heart is the cause of cardialgia of hepatic
origin. it is advised to needle Xingjian (Li 2) and Taichong (Li 3) in order to disseminate the
energy in a state of afflux. (Figure 27)
Figure 27:
Cardialgia of hepatic origin and its treatment: Li 2 and Li 3.
80
PARAGRAPH 15
signs
Figure 28:
Pulmonary cardialgia and its treatment: Lu 10 and Lu 9.
81
PARAGRAPH 16
In true pain of the heart, characterized by greenish color ( 5 ) of
the limbs up to the joints, if the bout is triggered in the morning, death
follows in the evening, and if it is triggered in the evening, death
follows in the morning.
EXPLANATIONS AND COMMENTARIES
I. Zhang Shi explains:
The heart is sovereign organ; the Shen Ming (mental clarity) comes from there. For this
reason, the heart is rarely attacked by perverse energy. If the source energy of the organ is
affected, death is immediate.
92.
Cold and heat are energies of Heaven; green and red are the colors of the 5 Movements
(Wu Xing). In true pains of the head, cold of the limbs reaches the joints, and in true pains of
the heart, the greenish color of the limbs reaches the joints; these two cases are fatal.
II. N.V.N.:
According to Zhang Jing Yue, the true cardialgias result from a massive infiltration of
perverse energy into the sovereign heart. Death is therefore instantaneous; the word greenish
implies the sense of cold.
PARAGRAPH 17
Pains of the heart not within the scope of acupuncture are those
that are characterized by the massive presence of stagnated energy in
the interior. The Shu (kinetic) points are not indicated.
EXPLANATIONS AND COMMENTARIES
I. Zhang Shi explains:
This paragraph demonstrates cardialgia via afflux of the energy of the 5 organs
abundantly concentrated in the interior and not by afflux of the energy at the level of the
channels. In other words, it is a matter of afflux following an excessive fullness of the energy of
the 5 organs accumulated in the form of a mass in the interior and not of afflux of the energy via
the routes of the channels. The afflux of the energy coming from the channels and the afflux of the
energy coming from the mass (tumor) toward the heart to provoke cardialgia are of different
natures. This is why the choice of points (kinetic-shu) is not indicated.
II. N.V.N.:
According to Zhang Jing Yue, the type of cardialgia cited in this paragraph is an ailment
originating from an energetic gathering-accumulation (stasis) or blood stagnation located in the
interior. Consequently, this cardialgia cannot be cured by acupuncture.
5. Greenish color had been changed to cooling/chilled in later editions. See explanation of
Zhang Jing Yue.
82
PARAGRAPH 18
In parasitosis (Zhong Jia, Jiao Hui) ( 6 ) , the little needles are
advised against.
93.
_ The fullness and pain are sometimes at the upper part, sometimes
at the lower part, of the abdomen, or sometimes the absence of pain,
_ the sensation of intra-abdominal heat,
_ thirst and sialorrhea
are the signs revealing parasitosis.
With the hand, firmly support the painful mass without
displacing it and needle with large needle, then leave the needle in
place. Removal of the needle is only executed upon the total
disappearance of the movements of intra-abdominal displacement.
Persistent fullness and abdominal pain indicate the formation of
the mass of the lines which is directed from the bottom upward.
This paragraph defines Zhong Jia (parasitic mass) and Jia Hui (reunion of lines) and
thier potential to trigger cardialgia.
Jiao Hui designates the reunion of lines in the interior of the intestines and stomach. It is
responsible for cardialgia because the energy of the bowels communicates with that of the heart.
Zhong Jia is a mobile mass, parasitic, formed at the exterior of the intestines and stomach.
It is also the origin of cardialgia because the heart governs the Shen Ming and possesses its palace
of protection against attacks coming from the exterior.
The little needles are ineffective because the lines neither pass by the routes of the
Luomai nor by the routes of the channels (Jingmai). These types of lines gather in the intraabdominal spaces. Their morbidity is the origin of the pain and abdominal fullness, and their
pause produces a remission period of calm. Pains of parasitic origin are therefore intermittent.
These lines develop in the milieu Humidity-Heat, hence sensation of intra-abdominal
heat.
Because the site of development of these lines is heated up, the individual is thirsty.
During mobility of the lines, the point Lianquan (CV 24) opens, hence sialorrhea.
In presence of the classification cited above, one must think of Jiao Hui (accumulation of
the lines) and treat it according to recommended techniques.
II. N.V.N.:
In the treatment of parasitosis, needling is oblique, that is to say, subdermal.
6. Numerous Chinese and Vietnamese texts, translated by Zhong Xia, translated it as an immoblie
mass of blood and energy. One must read Zhong Jia (false mass or mobile mass) to be loyal to the text.
83
PARAGRAPH 19
94.
In deafness, one must needle the point which responds inside the
ear, ( 7 ) and in buzzing of the ear, the artery in front of the ear ( 8 ) .
In otalgias of pyogenic etiology, needling is advised against.
If the ear is locked by cerumen, a dimunition in auditory ability is
generally observed.
In the event of deafness, first needle the ungual angle of the ring
finger, and, secondly, the point of the hand and that of the foot.
In the event of buzzing, needle the tip of the middle finger. If the
buzzing is on the right, needle the left side; if it is on the left, needle
the right side. First needle the hands, then the feet.
This paragraph demonstrates the case of afflux of the energy of the channel. From the
foot, it passes to the hand, and from the hand, it reaches the head.
1. When the afflux occurs at the top part (from the hand toward the head) causing deafness
and buzzing, one must first needle the Luomai located around the ear. (Figure 29)
In contrast, during the afflux coming from the bottom, one should needle, in the first
place, the Jing-well points of the hand, and, in the second place, those of the feet because the
phenomenon of afflux originally has a site at the bottom (feet), secondarily at the top (hands) and
definitely at the head (ears). In other words, for the afflux of the energy of the bottom (feet) to be
able to trigger deafness and ringing in the ears, it is necessary that it pass first to the channels
of the hand, then to those of the head, before reaching the ear. (Figure 29)
Otalgia of pyogenic etiology and the dimunition of auditory acuity by cerumen do not have
any relation to the energy of the Jingmai. This is why needling is not indicated.
2. The point at the tip of the ring finger is Guanchong (SJ 1), the point at the tip of the
middle finger is Zhongchong (XB 9) and that of the tip of the great toe is Dadun (Li 1). The vessels
of the 3 Yin channels of the foot and hand do not get to the head and neither pass from right to left
nor left to right. Here, it concerns only the afflux of the energy toward the top to trigger deafness
and ringing in the ear.
3. The ear is the orifice of the kidney.
Jueyin governs spring, and Shaoyang is the birth energy.
95....
Jueyin and Shaoyang are created by the water of the kidney organ.
When this energy, in forming, is in a state of afflux, the orifice of the mother organ
(kidney) is obstructed. This is why one must needle the Jing-well points of the hand, sites of
manifestation of the energy of the channels.
7. Tinggong (SI 19).
8. Ermen (SJ 21).
84
4. The previous paragraphs study headaches caused by the afflux of the energy,
contaminating the channels (Jingmai), and cardialgias provoked by the afflux of the energy at the
level of the organs, contaminating the vessels (Mai), following the routes of intercommunication of
organs/bowels-channels/energies.
96....
In contrast, this paragraph studies the afflux of the energy at the level of the Jingluo
(principal and secondary channels) and at the level of the energetic layers. In the 1st case, one
must needle the points from which the Luo (vessels of ramification) emanate, and in the 2nd case,
the Jing-well points of the foot and hand... so as to favor the circulation of the energy. Such are
the rules called Union-Separation of the channels and energies.
Yin and Yang enter and exit; cold and heat go and come. These energies all originate from
Earth; therefore, from the foot, they reach the top. Needle first Yang, then Yin, because the energy
goes from the bottom upward, and needle first the hand, then the foot, because the energy goes
from the foot to the hand. (Figure 29)
95....
Figure 29
Processes triggering deafness and ringing of the ear and their treatment
_ afflux of the energy from the hand toward the head: Ermen (SJ 21) and Tinggong (SI 19),
from where leave the Luo toward the interior of the ear.
_ afflux of the energy from the foot toward the hand, then toward the head: Guanchong (SJ 1),
Zhongchong (XB 9), Dadun (Li 1), activator points of the circulation of the energy of the channel.
85
PARAGRAPH 20
96...
PARAGRAPH 21
In intestinal hemorrhages, it is advised to needle Ququan (Li 8) .
86
PARAGRAPH 22
Feng Bi (algoparesthesia of wind origin) is characterized by
such signs as:
_ latent and chronic pains
_ feet alternately frozen as during a walk on ice or hot as during a
bath in hot water
_ massive infiltration of perverse energy at the level of the
thighs and legs
98.
_ anxiety and headache
_ sometimes, vomiting
_ sometimes, anguish and sensation of oppression
_ vertigo following sweating.
In the chronic state:
_ dizziness and vertigo
_ mental instabilty: successive states of sadness, joy, fear,
_ short breathing (apnea) and melancholy,
death follows in 3 years.
2. Following the law of Yin-Yang, Yin and Yang gather together into 3 Yin and 3 Yang
responding to the Jingmai of the foot and hand.
Water and Fire represent Yin and Yang.
The heart and kidney are the organs responding to Water and Fire.
When the afflux of the wind floods the top and bottom and reaches the organs, the disease
is incurable. In this case, the application of the method of purification (9) damages the fire of the
Xin Bao (XB), and the applicaton of the method of calorification (10) injures the Yin of the kidney
organ (Kidney Yin). This is why Feng Bi is a difficult disease to treat.
When the afflux of the wind reaches the lower part of the body, the feet are ice cold
because they are affected by the Cold-Water energy. And when it reaches the upper part of the
body, the feet are hot because they are affected by the Heat-Fire energy.
When the afflux of the wind goes from the top downward, the thigh and legs are affected,
and when it goes from the bottom upward, the head is affected.
The fickle, inconstant signs of vomiting, anguish... indicate that sometimes the afflux of
the wind takes place at the center (Spleen-Stomach).
9. Method consisting of using the medicines of refridgerating or refreshing nature or the energetic
anti-heat points.
10. Method consisting of using medicines of calorific or warming nature or the energetic
anti-cold points. See MTC- NVN Edition.
87
All vessels gather together at the eyes. Dizziness and amblyopia indicate, therefore, the
overflowing of the afflux of the wind at the level of the blood zone of the Jingmai.
Sweating is due to the afflux of the wind toward the energetic zone of the skin-sweat gland
system.
99.
The Jing (quintessence) of Water is Chi (will), and the Jing of Fire, Shen (mental). These
two psychologic energies afflux toward the eyes, hence dizziness.
Joy belongs to the heart, and fear, to the kidney. These inconstant signs of sadness, joy,
fear... indicate the instability of the Shen of the heart and Chi of the Kidney.
Short breathing also originates from the disturbance of the energy of the kidney, and
sadness (without joy), from disturbance of the heart.
The disease localizing at Yang bears the name Feng (Wind), and that localizing at Yin, the
name Bi (obstruction and pain). When Yin and Yang are disturbed together, the disease bears the
name Feng Bi.
In Feng Bi, perverse energy overflows and diffuses everywhere:
_ below, it affects the feet, hence sometimes icy, sometimes hot feet
_ above, it arrives at the head and eyes, hence headache, dizziness
_ at the exterior, it reaches the skin and sweat glands, hence sweating
_ in the interior, it is the origin of short breathing (apnea) and instability of the Shen.
Feng Bi is therefore a syndrome due to the dysharmony of Yin and Yang, to circulatory
disturbances of the energy of the 5 organs, to the loss of connection of Ying (nutritive energy) and
Wei (defensive energy) and to the the simultaneous defeat of the blood and energy. This is why
death follows in 3 years.
88
no 100/101.
CHAPTER XXV
Causes of Disease
(Bing Ben)
89
one.
PARAGRAPH 1
102.
In disease prior to afflux (Jue), one must treat, in the first place,
the root ( B e n ).
root.
In afflux prior to disease, one must treat, in the first place, the
In the attack of cold prior to disease, one must treat, in the first
place, the root.
root.
the
In the disease prior to cold, one must treat, in the first place, the
In attack of heat prior to disease, one must treat, in the first place,
root.
This paragraph define the words Jiao and Ben (Summit and Root), Biao and Li (exterior
and interior) and their use therapeutically.
1. ... prior to the afflux; ... prior to cold; .. prior to heat implies the effect on the
organism before attack of the 6 perverse energies.
Disease prior to afflux designates the pathologic state (disease) of the individual
preceding the triggering of the phenomenon of afflux. As a result, one must treat, as a matter of
priority, the root-disease.
Afflux prior to disease implies the primary attack of the 6 perverse (cosmic) energies
with perturbation of Yin and Yang of the body, responsible for the phenomena of the afflux,
triggering factor of the disease. As a result, one must treat first the perverse root-energy.
Cold prior to disease implies attack by an infiltration of perverse (cosmic) cold before the
appearance of the syndromes of the 6 channels. As a result, one must treat, in the first place, the
perverse root-cold.
Disease prior to the cold implies the attack of the body before the appearance of the cold
syndrome. As a result, one must treat in the first place the root-disease.
Heat prior to the disease implies attack by an infiltration of perverse (cosmic) heat before
the appearance of other syndromes. As a result, one must treat first the perverse root-heat.
2. The 6 energies of Heaven are cold, wind, heat, humidity, dryness and fire.
The 6 energies of Heaven designate the 6 channels, that is to say, the 3 Yin and 3 Yang:
Taiyang, Shaoyang, Yangming, Taiyin, Jueyin and Shaoyin.
103.
Yin and Yang of the human being unite with the 6 energies of Heaven. As a result, the
root disease can contaminate the summit disease and vice versa.
In this paragraph, root designates the primary disease, and the summit, the secondary
90
disease.
II. N.V.N.:
This paragraph stresses that treatment must basically be etiologic. We take some general
examples:
1. In disease preceding the appearance of disturbances of blood and energy, the disease is
considered the root, therefore to be treated beforehand.
2. In the event of disturbances of blood and energy preceding the onset of the disease,
blood and energy are considered as two original causal factors (root) which must be treated first
and foremost.
3. In the event of influenza preceding the appearance of the disease of cold, the influenzal
virus (perverse cold) is considered as the root to be combatted first.
4. In the disease of cold preceding influenza, the disease is the root that must, as a result,
be treated first.
PARAGRAPH 2
In diarrhea prior to another disease, one must treat and
harmonize the root (Ben) before taking an interest in the ailment itself.
In disease prior to bloating/abdominal fullness, one must urgently
treat the summit (Jiao).
In disease prior to diarrhea, one must treat the root ( B e n ) .
In bloating/abdominal fullness prior to anxiety, one must treat
the root ( B e n ) .
1. Diarrhea is an ailment belonging to the spleen and stomach. The spleen governs the
4 limbs and the dermal system (flesh).
... another disease designates that of the spleen, with disturbances at the 4 limbs and
other parts of the body. This is why one must, in the first place, treat the root and harmonize the
Spleen-Stomach system before becoming preoccupied with other diseases.
2. Bloating/abdominal fullness (Zhong Man) originates from disturbances of the spleen
and stomach. In disease prior to the bloating/abdominal fullness, one must treat in the first
place, the summit (Jiao) which is the Zhong Man, then secondly, the root of the disease.
104.
3. In disease prior to the diarrhea, one must first treat the root; the diarrhea stops
spontaneously.
4. Zhong Man (bloating/abdominal fullness) prior to disturbances of the heart (anxiety) is
due to afflux of the energy of the spleen toward the heart. This is why one must, in the first place,
91
PARAGRAPH 3
Sometimes, because of the presence of the energy-guest
(Ke Qi
) or because of the presence of customary active energy
(Dong Qi
) , the disease is characterized by signs of dysuria of
difficult defecation; one must urgently treat the summit ( J i a o ) . In
contrast, in case of absence of these signs, one must treat the root( B e n ) .
EXPLANATIONS AND COMMENTARIES
I. Zhang Shi explains:
The energy-guest (Ke Qi) designates the group of 6 irregular energies of Heaven, and the
customary active energy (Dong Qi), the group of 6 regular energies of Heaven.
Diseases can be caused either by guest perverse energy (Ke Qi) or by active customary
perverse energy (Dong Qi). Therefore, these perverse energies are harmful to the essential energy
of the body. Disturbances of metabolism of the essential energy are the causes of dysuria and
difficult defecation; one must treat urgently the summit (Jiao).
If diuresis and defecation are normal, one must treat the root (Ben).
II. N.V.N.:
The words Ke Qi (energy-guest) and Dong Qi (customary active energy) merit more precise
definition:
105.
1. Ke Qi designates an intrusive type of energy of man which infiltrates into the organism
in inconstant fashion. This is a disordered energy of the 4 seasons. Ex: cold in summer, heat in
spring... .
2. Dong Qi designates, in a general way, the normal climatic energy of the 4 seasons like:
_ the warmth of spring (Chuan Wen)
_ the heat of summer (Xia Re)
_ the freashness, coolness of autumn (Zu Liang)
_ the cold of winter (Dong Han).
The variation of these seasonal energies is cyclic and constant.
92
PARAGRAPH 4
In the state of excess (fullness), the disease progresses from root
toward summit; one must treat first the root, and secondly, the summit.
In the state of insufficiency (emptiness), the disease evolves from
summit to root; one must treat first the summit, and secondly, the root.
One must meticulously evaluate the benignity and seriousness of
the disease in order to harmonize them. In the benign case, one must
treat at one time the perverse energy and essential energy, and in the
serious case, one must treat them separately.
Dysuria and difficult defecation being prior to another disease,
one must treat the root.
This paragraph studies Jiao (summit) and Ben (root) of Yin and Yang and the 6 energies.
Chapter 68 (Great Presentation on the Secret of Six) of the Suwen states:
_ The top of Shaoyang belongs to the fire energy
_ The top of Yangming belongs to the dryness energy
_ The top of Taiyang belongs to the cold energy
_ The top of Jueyin belongs to the wind energy
_ The top of Shaoyin belongs to the heat energy
_ The top of Taiyin belongs to the humidity energy.
106.
These energies are the roots below which are found the summits. In other words, wind,
cold, heat, humidity, dryness and fire are the 6 energies responding to the roots, and the
6 energies of the 3 Yin and 3 Yang (Taiyang, Shaoyang, Yangming, Taiyin, Jueyin and Shaoyin)
respond to the summits.
93
dispersion of perverse energy must be associated with the tonification of essential energy.
3. ... treat separately implies to treat the case of perverse energy only in a state of
fullness or the case of the essential energy only in emptiness. Treatment is aimed then only at the
state of fullness of the perverse energy or at the state of emptiness of the essential energy.
4. In the case of dysuria and difficult defecation prior to another disease, one must
treat only the root, that is to say, the dysuria and difficult defecation.
II. N.V.N.:
In general practice, the physician is often confronted by concrete pathological situations
which can be extremely complex and of infinite diversity. Faced with all these situations, it is
important to discern the Summit and Root before assuming a therapeutic decision.
Deep knowledge of the notions of Root and Summit permit differentiating the essential
from the secondary, establishing a hierarchy of morbid symptoms, detecting the mechanism which
drives the cause of the symptoms and applying, as a result, a rational therapy.
107.
In this regard, Qi Bo clarifies:
_ If disturbances of the energy are secondary to a disease, one must first treat the Root.
_ If a disease is secondary to disturbances of the energy, one must first treat the Root.
_ If signs of cold are secondary to a disease, one must first treat the Root.
_ If a disease is secondary to that of heat, one must first treat the Root.
_ If a disease is the result of diarrhea, one must treat the Root, beginning first to
reestablish liquid equilibrium, then treat the disease.
_ If abdominal flatulence is the result of a disease, one must first treat the Summit.
_ If diarrhea is the reult of a disease, one must first treat the Summit.
_ If upset stomach is the result of abdominal flatulence, one must first treat the Summit.
_ Faced with a disease with disturbances of evacuation of matter and urine, one must
urgently treat the Summit.
_ Faced with a disease of fullness, with signs of attack of the Root evolving toward signs of
attack of the Summit, one must first treat the Root, then the Summit.
_ Faced with a disease of emptiness, with signs of attack of of the Summit evolving toward
the Root, one must first treat the Summit, then the Root, taking into account the benignity or
seriousness of the ailment in order to apply a treatment of harmonization:
_ If the disease is benign, treat Summit and Root together.
_ If the disease is serious, treat Summit and Root together.
_ Faced with a secondary disease from distrubances of evacuation of matter and urine, one
must treat, as a matter of urgence, the Root.
This assertion means to say that treatment must be etiologic as much as possible.
Nevertheless, there are diseases of acute pace necessitating urgent symptomatic treatment. This
illustrates the second general principle according to which:
One must treat the Summit at once in acute cases, and the Root in subacute and chronic
cases.
In summary, the method of Summit and Root is basically founded on the differentiation of
acute, subacute and chronic states on the one hand, and on the seriousness or benignness of the
disease on the other hand. If the Summit is more acute than the Root, one must first treat the
94
Summit. If the Root is more acute than the Summit, one must first treat the Root.
The discernment of Summit and Root is therefore of prime importance in therapeutic
management. This importance has been stressed in the Suwen:
To know the notions of Summit and Root is to have the power to cure all diseases. To
misjudge these notions is to introduce regrettable errors.
95
no 108/109.
CHAPTER XXVI
Various Diseases
(Za Bing)
PARAGRAPH 1
In the Jue (afflux) syndrome causing spinal pain radiating up to
the top of the cranium, with sweating and heaviness of the head,
diminished visual acuity and lumbar stiffness, it is advised to needle the
Xue Luo (blood vessels) located at the popliteal crease, belonging to the
Taiyang (Bl).
96
The energy of the Taiyang channel controls the external layer of the body. The perverse
energy attacks the Taiyang, causing a opposite flow of the energy of this channel characterized by
the signs noted above. One must needle the Xue Luo (blood capillaries) of the popliteal crease to
evacuate the perverse energy.
110.
II - N.V.N.:
Among the 6 channels (3 Yin, 3 Yang), the Taiyang is the most exposed to the exterior. As
a result, the attack of perverse energy at the level of the epidermo-dermal layer always perturbs
the energy of Taiyang whose afflux is the origin of spinal pain, headache of the vertex, sensation
of heaviness of the head, dizziness of the eyes, lumbar stiffness... . It is the reason for which Qi
Bo in the first place presents the disturbances of the Taiyang, always characterized by the
presence of Xue Luo (blood capillaries) at the popliteal crease which one must bleed.
PARAGRAPH 2
In the Jue (afflux) syndrome characterized by thoracic fullness
with edema of the face, puffiness of the lips and severe dysphasia, or
aphasia in the serious case, one must needle the Foot Yangming (St).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The Foot Yangming (St) vessel starts at the side of the nasal ala,
_ ascends toward the forehead in passing the internal canthus of the eye,
_ redescends and encircles the lips,
_ penetrates into the laryngo-phayrngeal apparatus,
_ arrives at the point Quepen (St 12),
_ reaches the diaphragm... .
The text also stipulates: When perverse energy attacks the face, it descends by the route
of the Yangming. During attack of the perverse energy at the level of the epidermo-dermal layer
of the facial region, it expresses by face swelling. It descends by the route of the Yangming also
implies the creation of thoracic fullness and puffiness of the lips.
The laryngeal system is the path of ascent and descent of the energy, and the Yangming
vessel follows this route. This is why, in the event of afllux, the energetic system of this region
is disturbed, hence severe dysphasia or aphasia in the serious case. It is then advised to needle
the Foot Yangming (St) in view of dispersing the perverse energy.
II - N.V.N.:
111.
According to Ma Shi and Zhang Jing Yue, this pufiness of the lips is always accompanied
by salivation.
Here, the dysphasia is due to disturbances of the circulation of the energy of the Yangming
97
at the level of the laryngo-pharyngeal organs. This is why one must choose the points of the Foot
Yangming.
According to the Dacheng (1), in facial edema with disturbance of speech, one must needle
Jiexi (St 41) and Neiting (St 44).
PARAGRAPH 3
In the case of afflux of the energy toward the laryngopharyngeal system with dysphasia, accompanied by cold hands and feet
and dysuria, one must needle the Foot Shaoyin (Ki).
The Foot Shaoyin (Ki) vessel ascends toward the laryngo-pharyngeal system and attaches
to the base of the tongue. As a result, afflux of the energy toward the throat is the cause of the
dysphasia.
The kidney is the source organ of the production of the energy. When this energy affluxes
toward the top, the feet and hands are cold.
The kidney exteriorizes at anterior Yin (genitals) and at posterior Yin (anus). Its
disturbances always cause dysuria and difficult defecation. One must needle the Foot Shaoyin
(Ki) to normalize the circulation of the energy in a state of aflux.
II - N.V.N.:
Here, it is a question of another type of dysphasia, accompanied by coolness of the feet
and hands with dysuria and difficult defecation.
As for treatment, the Dacheng proposes needling the Jing-river point (Fuliu-Ki 7).
PARAGRAPH 4
In the syndrome of afflux (Jue) characterized by boborygmi, with
stagnation of cold energy causing gurglings and constipation, one
must needle the Foot Taiyin (Sp).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
98
112.
1. See Art and Practice of Acupuncture/Moxabustion According to Dacheng - N.V.N. Edition, Vol. II.
The energy of Earth (Spleen) does not ascend and that of Heaven (Stomach) does not
descend, hence difficult defecation. As a result, one must needle the Taiyin to eliminate the
phenomenon of contrary afflux.
II - N.V.N.:
The Dacheng proposes the Jing-well point (Yinbai- Sp 1) and Yuan point (Taibai- Sp 3).
PARAGRAPH 5
In dryness of the laryngo-pharyngeal system (throat) with the
sensation of heat in the mouth and thick salivation, one must needle the
Foot Shaoyin (Ki).
Here, perverse energy offends the energy of Shaoyin, provoking an afflux at the lower
part of the body. The water energy of the kidney and fire energy of the heart communicate.
When the kidney is disturbed by perverse energy, the energy of Shaoyin (Ki) affluxes toward the
bottom and cannot be directed to the top to enter in relationship with that the heart, hence
fullness of fire with dryness of throat, hot mouth and thick and sticky salivation.
It is advised to needle the Foot Shaoyin (Ki) to suppress the phenomenon of aflux in order
to accelerate the movements of ascent of water toward fire. (Figure 31)
II - N.V.N.:
The Dacheng proposes the Jing-well point (Yongquan-Ki 1) of the Foot Shaoyin.
113.
99
Figure 31:
Process of triggering dryness of the tongue and its treatment (Yongquan- Ki 1 and Taixi- Ki 3)
PARAGRAPH 6
In gonalgia, one must needle Dubi (St 35) with the type 6 needle
(Yuan Li) every 2 days. This large needle, resembling a long hair of the
tail of the buffalo, is well adapted to needling the knee, without any
doubt.
Here, perverse energy infiltrates into the Foot Yangming (St) channel and provokes
gonalgia. It is then advised to use a large and long needle of the Yuan Li (No. 6) type, resembling a
hair of buffalos tail.
... without any doubt also implies that one must needle the point of the energy when the
perverse energy is found in the energetic layer to create a state of flow, and the point of the
100
PARAGRAPH 7
In tonsillitis with aphonia, one must needle the Foot Yangming
(St), and in tonsillitis without aphonia, the Hand Yangming (LI).
Tonsillitis is an ailment caused by perverse energy at the level of the throat and is
characterized by inflammation with edema.
The Foot Yangming (St) circulates in this region. As a result, perverse energy prevents
circulation, hence tonsilltitis with aphonia.
The Hand Yangming (LI) circulates a small distance from this region. In its attack, the
voice remains normal. This is why, in case of tonsillitis without aphonia, one must needle the
Hand Yangming (LI) (Figure 32)
Figure 32:
101
Circulation of the Hand and Foot Yangming (LI and St) at the level of the laryngo-pharynx.
PARAGRAPH 8
Figure 33:
102
PARAGRAPH 9
II - N.V.N.:
Dental pains without fear of cold drinks are generally due to Fullness-Heat of the Foot
Yangming (St).Dispersion of this channel is therefore indicated.
In contrast, dental pains with fear of cold drinks are generally due to Emptiness-Cold. As
a result, tonification of this channel of Hand Yangming (LI) is necessary.
PARAGRAPH 10
In dimunition of auditory acuity without otalgia, one must needle
the Foot Shaoyang (GB), and in dimunition of auditory acuity with
otalgia, one must needle the Hand Yangming (LI).
PARAGRAPH 11
In continous epistaxis with blood clot, one must needle the Foot
Taiyang (Bl), and in epistaxis without blood clot, needle the Hand
Taiyang (SI).
117.
If the epistaxis persists, one must needle Wangu (SI 4) ; without
result, needle Weizhong (Bl 40) .
103
The Foot Taiyang (Bl) responds to water (cold). As a result, epistaxis forms a blood clot.
The Hand Taiyang (SI) responds to fire (heat). As a result, epistaxis is without blood clot.
Here, it is a question of a case of infiltration of perverse energy within the energetic layer
causing an anarchic circulation of the Yang Luo (Superficial Luo of the nasal mucosa). This is why
it is advised to needle the Hand and Foot Taiyang (SI and Bl) to activate the energetic circulation,
thereby stopping the epistaxis; without result, one must needle Wangu (SI 4) and bleed Weizhong
(Bl 40). (Figure 34)
Figure 34:
Treatment of epistaxis
PARAGRAPH 12
In lumbalgia with sensation of cold at the lumbar area, one must
needle the Foot Taiyang (Bl) and the Foot Yangming (St).
In lumbalgia without sensation of cold at the lumbar area, one
must needle the Foot Jueyin (Li).
118.
Foot
104
In lumbalgia with inability to flex and extend, one must needle the
Shaoyang (GB).
PARAGRAPH 13
In sensation of heat in the abdomen with dyspnea, one must
needle the Foot Shaoyin (Ki) and bleed Weizhong (Bl 40) .
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
The Foot Shaoyin (Ki) vessel is directed toward the top, crosses the diaphragm, projects
into the thorax, penetrates within the lung and attaches to the heart.
The syndrome of abdominal heat is due to an opposite flow (afflux- Jue Ni) of the Shaooyin
that cannot communicate with the heart. Therefore, one must needle the Foot Shaoyin (Ki) and
bleed Weizhong (Bl 40).
PARAGRAPH 14
119.
In the case of excessive joy and anger with anorexia and weak
voice, one must needle the Foot Shaoyin (Ki), and in the case of anger
with logorrhea (2), needle the Foot Shaoyang (GB).
105
2.
Too much joy harms the heart, and too much anger harms the liver.
Under the action of the stomach, foods are transformed into Jing Qi (pure energy) which
diffuses toward the heart and liver. As a result, disordered digestion can provoke a contrary
afflux of the energy of the heart and liver, responsible for anorexia.
The number 5 responds to Yin (voice) and Yin governs the end of summer; when the energy
of the liver and that of the heart are in a state of contrary afflux, the energy of the center (Zhong
Qi: spleen) is disturbed and the voice gradually grows weaker. One must needle the Foot Taiyin
(Sp) to ventilate the circulation of the energy of the spleen in order to activate food metabolism
and acentuate the tone of the voice.
The liver governs speech (therefore also the voice). Anger with logorrhea is due to a strong
ascent of the energy of Jueyin. As a result, one must needle the Shaoyang (GB) to ventilate the
energy of the liver.
PARAGRAPH 15
In pains of the lower maxilla, one must needle the Hand
Yangming (LI) and bleed the vessels in a state of fullness.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
A vessel of the Hand Yangming (LI) leaves Quepen (St 12), reaches the neck and arrives at
the cheekbone... .
The Foot Yangming (St) reaches the ocular system, redescends to the cheekbone, penetrates
into the gums, reaches Daying (St 5), where it divides into two branches:
_ one branch descends toward Renying (St 9)
_ another branch rejoins Jiache (St 6), passes in front of the ear, arrives at the temporal
region, where Xiaguan (GB 3) occurs, and terminates at Touwei (St 8).
As a result, during lower maxillary pain, one must needle the Hand Yangming (LI) and the
vessel in a state of fullness.
II - Ma Shi states:
120.
Here, the words lower maxillary includes the cheekbone and temporal region, that is to
say, the region of passage of the Foot Yangming (St).
To needle the Hand Yangming (LI), that is to say, the point Shangyang (LI 1), and bleed the
vessel in a state of fullness, that is to say, needle and bleed Jiache (St 6), located above and in
front of the lower angle, on the masseter. (Figure 35)
106
Figure 35:
Treatment of lower maxillary pain.
PARAGRAPH 16
In nuchalgia with stiffness preventing flexion and extension of
the neck, one must needle the Foot Taiyang (Bl); if the head can neither
turn to the right nor left, one must needle the Hand Taiyang (SI).
EXPLANATIONS AND COMENTARIES
I - Zhang Shi explains:
From the nucha, the Foot Taiyang (Bl) follows a trajectory parallel to the spine to the
lumbar vertebrae. Therefore, in case of disturbances preventing flexion and extension of the neck,
one must needle the Foot Taiyang (Bl).
Once reaching to the posterior part of the shoulder joint, the Hand Taiyang (SI) projects
107
into Dazhui (GV 14), then redescends to Quepen (St 12) in the supraclavicular fossa... . As a
result, in case of disturbance preventing movements of rotation of the head, one must needle the
Hand Taiyang (SI).
II - N.V.N.:
121.
According to the Dacheng (3), in cervicalgia with torticollis,
_ To needle the Foot Taiyang (Bl) is to needle the Shu and Ying points of the bladder
channel:
Shugu (Bl 65), responding to the Wind-Wood movement
Tinggu (Bl 66), responding to the Cold-Water movement
_ and To needle the Hand Taiyang (SI) is to needle the Jing-well and Xi points of the
small intestine channel:
Shaoze (SI 1), responding to the Metal-Lung movement
Yanglao (SI 6), point of unblocking.
PARAGRAPH 17
In fullness/swelling of the lower abdomen with surging of the
energy toward the stomach and heart, sometimes sensation of fever,
sometimes sensation of chill, and disturbance of diuresis, one must
needle the Foot Jueyin (Li).
In abdominal fullness with constipation, surging of the energy
toward the thorax and laryngo-pharyngeal system, dyspnea and loud
breathing, one must needle the Foot Shaoyin (Ki).
In abdominal fullness with dyspepsia, boborygmi and difficult
defecation, one must needle the Foot Taiyin (Sp).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph describes the phenomenon of afflux of the energy of the 3 Yin (Jueyin,
Shaoyin, Taiyin) manifesting at the lower part of the body, triggering factor of the syndrome of
abdominal fullness.
a - The Foot Jueyin (Li) reaches the lower abdomen, arrives at the stomach, crosses the
diaphragm... . As a result, the afflux of the energy of this channel is at the origin of fullness/
swelling of the lower abdomen. Because this afflux is directed toward the top, it arrives at the
stomach and heart.
Jueyin makes up part of maximal Yin in which is born first Yang, hence sensation of fever
and chills.
The liver governs all phenomena of secretion of the organism. Therefore, disturbances of
diuresis originate from the afflux of the energy of Jueyin.
b - The kidney is the door of the stomach. It becomes exteriorized at the level of the
2 Yin (anterior Yin- urethra; posterior Yin- anus). The fullness/swelling of the lower abdomen is
due to the closure of this door at the time of the contrary afflux of the energy of the kidney.
The kidney has a vessel which crosses the diaphragm, penetrates into the lung and arrives
at the laryngo-pharyngeal organs... . This is why the afflux of the kidney energy at the level of
108
122.
3. See Art and Practice of Acupuncture and Moxabustion According to the Dacheng - NVN Edition.
c - The Foot Taiyin (Sp) governs the movements and transformations of the cereal water.
Because the energy is in a state of afflux, the abdomen is in fullness. Boborygmi, dysuria and
constipation must be treated at the level of the points of the 3 Yin of the foot to combat this
afflux.
II - N.V.N.:
_ In fullness of the lower abdomen with dysuria, the Dacheng proposes needling Taichong
(Li 3), Yuan point corresponding to the Earth-Spleen movement.
_ In abdominal fullness with constipation, the Dacheng advises needling Taixi (Ki 3), Yuan
point of the kidney channel.
_ In abdominal fullness with dyspepsia, the Dacheng proposes the point Taibai (Sp 3),
Yuan point of the spleen channel.
PARAGRAPH 18
In heart pains radiating toward the lumbar region with nausea,
one must needle the Foot Shaoyin (Ki).
The lumbar region is the external palace of the kidney organ. The kidney and stomach
have a relationship of union-transformation between Wu (Vth Celestial Trunk-Hill/Earth) and
Qui (Xth Celestal Trunk-Stream/Water). Pains of the heart radiating to the lumbar region with
sensations of nausea are due to the ascent (afflux) of the energy of the kidney toward the heart.
One must treat at the level of the Foot Shaoyin (Ki).
II - Ma Shi states:
Here, it is a question of the afflux of perverse energy of the kidney toward the heart.
III - N.V.N.:
To stop this afflux, the Dacheng proposes Yuanquan (Ki 1), Jing-well point of the kidney,
responding to the movement Wood-Liver.
PARAGRAPH 19
109
123.
II - N.V.N.:
The Dacheng proposes Yinbai (Sp 1), Jing-well point of the spleen channel, corresponding
to the movement Wood-Liver, to combat the phenomenon of afflux of the energy of the spleen
(Earth).
PARAGRAPH 20
In pains of the heart with dorsal radiation and respiratory
difficulty, it is advised to needle the Foot Shaoyin (Ki); without result,
one must add the Hand Shaoyang (SJ).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
A vessel leaves from the kidney organ, crosses the diaphragm, penetrates into the lung
and links with the heart.
As a result, pains of the heart with dorsal radiation and respiratory difficulty are due to
an afflux of the energy of Shaoyin which occurs at this upper part of the body (thorax). This is
why one must needle the Foot Shaoyin (Ki).
Treatment proves to be ineffective when this afflux starts at the level of the kidney organ
which is the source organ of the Shaoyang (SJ).The energy of Sanjiao (SJ) diffuses into the thorax.
For this reason, one must needle also the Hand Shaoyang (SJ) to combat the aflux of the energy of
the kidney.
II - N.V.N.:
Here, treatment consists of first needling Rongquan (Ki 1). If it gives no result, add
Guanchong (SJ 1), Jing-well point, responding to the movement Metal-Lung.
PARAGRAPH 21
In pains of the heart, sometimes radiating toward the lower
abdomen with pelvic fullness, dysuria and dificult defecation, sometimes
110
regaining the top, one must needle the Foot Jueyin (Li).
EXPLANATIONS AND COMMENTARIES
124.
PARAGRAPH 22
In pains of the heart with short respiration (hypopnea), one
must needle the Hand Taiyin (Lu).
PARAGRAPH 23
In pains of the heart, one must look for the point located to the
side of the 9th dorsal vertbrae that one massages (with the finger)
before needling. After removal of the needle, perform the same acts of
massage and the pains disappear immediately. If there is no
amelioration, massage and needle the points located above and below the
point needled; as soon as the Deqi (obtaining the energy) arrives, the
pains disappear, as if by magic.
111
125...
This paragraph concludes the previous 5 concerning the 5 types of cardialgias provoked
by the reascent of the energy of the 5 organs.
The point located to the side of the 9th dorsal vertebrae designates Hunmen (Bl 47),
1.5 cun outside of Ganshu (Bl 18).
The Hun (vegetative soul) of the liver organ and Shen (mental) of the heart organ follow one
another and execute the movements of entry and exit. This is why it is advised to needle
Hunmen (Bl 47) to aerate the energy of the heart.
Massage before needling and massage again after needling are the acts of conduction and
aeration of the energy permitting cure of pains of the heart.
The point located above the needled point (Bl 47) is Geguan (Bl 46), 1.5 cun to the side
of Geshu (Bl 17), and the point located below the point needled is Yanggang (Bl 48), 1.5 cun to
the side of Ganshu (Bl 19).
The energy of the heart and that of the liver are propelled toward the exterior by the
diaphragmatic movements. This is why, in the event of non-cure, one must massage and needle
these two points, Geguan (Bl 46) and Yanggang (Bl 48) to aerate the Xin-Shen (mental of the heart)
and Liver-Hun (vegetative soul of the liver).
II - Ma Shi adds:
In pains of the heart, it is also advised to choose the point located below the spinal
process of the 9th dorsal vertebra, that is to say Jinsuo (GV 8), belonging to the Dumai (GV). To
obtain cure, one must massage before needling. If this technique does not give a result, one must
again massage and needle below the spinous process of the 8th dorsal vertebrae (absence of
energetic point) or below the spinal process of the 10th dorsal vertebrae (absence of energetic
point); cure is immediate. (Figure 36)
126...
112
Figure 36:
Treatment of cardialgias due to the reascent of the energy of the organs.
_ Treatment of Zhang Shi : Bl 47 or 46 and 48.
_ Treatment of Ma Shi : GV 8 or the Ashi point located above or below GV 8.
PARAGRAPH 24
125...
126...
Ma Shi explains:
The point Jiache (St 6), located at the inferior maxillary angle, is sourrounded by
capillaries, hence the name Quye (section of passage of capillaries). If one succeeds in bleding it,
the pains cease immediately. If not, needling Renying (St 9) assures cure. Recall that the left
radial pulse also carries the name Renying. (Figure 37)
Figure 37:
Specific points of treatment of maxillary pain.
PARAGRAPH 25
When the contrary afflux is triggered toward the top, one must
needle the point located in the intercostal space and the arterial point
at the bottom of the thorax.
113
PARAGRAPH 26
128.
The Foot Yangming (St) descends vertically to the breast, then redirects inside and
passes to the side of the umbilicus to penetrate into the groin at the point Qijie (Qichong) St 30,
point of entry/exit of the energy.
Abdominal pains come from the afflux/obstruction of the energy of Yangming. This is why
one must needle and massage the arterial point, Tianshu (St 25). If the pains do not disappear,
one must stick and massage Qijie (St 30) in the goal of bringing the energy toward the exterior
(to the skin).
At Qijie (St 30), the energy of the Yangming becomes exteriorized to the skin; then after
having irrigated the epidermo-dermal system, it returns to this point to complete its circulatory
cycle.
114
II - N.V.N.:
According to Zhang Jing Yue (1563-1640 A.D.), Huangshu (Ki 16), located 1 cun to the
side of the umbilicus, also plays an important role in the treatment of abdominal pains
(Figure 38)
Figure 38 :
Treatent of abdominal pains.
PARAGRAPH 27
129.
The preceding paragraphs demonstrate the case of stoppage of the movements of descent
of the energy of the Yangming caused by the phenomenon of contrary afflux, while this one studies
the case of non-distribution of the energy of Yangming at the level of the 4 limbs, repsonsible for
115
PARAGRAPH 28
To stop hiccups, one scratches the nostrils of the patient with the
aid of a straw with the purpose of provoking sneezing; or else one plugs
up the nostrils of the patient with the aid of fingers so as to prevent
respiration; or also one provokes a great fright in the patient. The
result is immediate.
The Yangming (St) receives the energy of the cereals and, via the route of the Taiyin (Sp),
it conducts it toward the lung which, in turn, spreads it toward the epidermo-dermal system.
The lung, disturbed by energetic afflux, redirects this cereal energy toward the stomach
which provokes a concommitant afflux at the level of these organs. The energy of Yangming is
restrained from becoming exteriorized by the laryngo-pharyngeal route, hence hiccups.
II - N.V.N.:
In conclusion, Chapter 26 demonstrates the causes of various diseases brought on by the
afflux of the energy, by the afflux of the channel or also by concommitant afflux of the energy and
channel.
The study begins with the Taiyin and ends with the Yangming because:
_ the Taiyin governs Yang Qi (Yang energies)
_ and the Yangming is the production source of Xue-Qi (blood-energy).
130.
Diseases do not leave the etiologic sphere endogenous-exogenous and are all able to
provoke contrary afflux phenomena (Jue Ni) of the blood and of the energy.
Since the majority of diseases are of obstruction/afflux origin, the causes and
syndromes cited in this chapter and the previous ones constitute a base of clinical research of
energetic medicine to diagnostic and therapeutic purpose.
116
131.
CHAPTER XXVII
Erratic and Cyclic Pains
(Zhu Bi)
117
PARAGRAPH 1
Huangdi questions Qi Bo:
Within the organism, Zhu Bi follows the path of the vessels
(channels) and reaches the top or bottom, the left or right of the body.
Are these pains located within the vessels or the flesh? Why do they
move?
Sometimes the shifting of these pains is so rapid that one hasnt
time to put the needle in; sometimes the treatment isnt yet performed
then these pains have already disappeared... . Why?
132.
Qi Bo replies:
It is a matter of the Bi Syndrome (pain/obstruction) and not of
the Zhu Bi Syndrome (pain/obstruction of the cyclic circulation).
This chapter shows the entanglement of the Jingmai (principal channels) and Luomai
(secondary vessels).
The Jingmai are the 12 channels belonging to the organs and bowels traveling the top and
bottom of the body, while the Luomai are the large vessels leaving from Yin toward Yang. from
Yang toward Yin, from left toward right and from right toward left.
Bi (pain/obstruction) is an ailment caused by the fusion of 3 perverse energies (wind,
cold, dampness) which gather in the cutaneo-dermal spaces and flow out into the Dai Luo (Great
Luos), hence the name Zong Bi (Bi of the extended space). When these perverse energies become
directed into the Jingmai (principal channels) the phenomenon called Jue Ni (contrary afflux)
arises, causing Zhu Bi (Bi of the cyclic circulation).
The cyclic and erratic nature of the pain brought up by Huangdi is based on Yin and Yang,
on blood and energy, on superficial and deep, on skin and flesh and on Jingmai and Luomai. This
is why, to reply to the question posed by Huangdi, Qi Bo distinguishes two types of Bi: Zong Bi and
Zhu Bi.
II - N.V.N.:
The word Bi designates a sensation of joint and muscular pain, heaviness and numbness. It
is a question, therefore, of an algoparestheia.
The Suwen, Chapter 15 (Important Theory Inscribed on Jade), states:
The energy which the human being receives originates from the cereals. The place where
the cereals arrive is the stomach. The stomach is then the sea of the Cereal Water, of the Blood
and Energy. The paths by which the stomach releases these nutritive substances has the name
118
Jing Sui (deep paths) which constitute the system of Dai Luo.
In other words, the blood and energy released by the stomach spreads into the epidermodermal system via the paths of the Dai Luo. Therefore, when perverse energy becomes seated in
the skin and flesh, it infiltrates into the Dai Luo to activate Zong Bi.
133.
Figure 39:
Top-Bottom/Bottom-Top and Left-Right/Right-Left circulatory systems.
PARAGRAPH 2
Huangdi:
How does Zong Bi m a i n f e s t ?
Qi Bo:
Qi Bo:
119
134.
PARAGRAPH 3
Huangdi:
How does Zhu Bi m a n i f e s t ?
Qi Bo:
120
This paragraph concerns the therapeutic technique of Zhu Bi. As indicated by its name,
this ailment occurs within the vessels-channels (Jingmai) to evolve toward the top or the bottom
according to the direction of these vessels-channels. Zhu Bi differs, therefore, from Zong Bi.
Therapeutically, if the illness belongs to the descending vessel, it is advised to needle
first the painful spot located down below to stop its progression, then the painful point located
above to eliminate the source of the illness, thereby preventing it again reaching the bottom.
The same treatment, but reversed, is reserved for the ascending vessel. For this reason,
technique called Top-Bottom or Bottom-Top is expressly advised in the treatment of Zhu Bi. As for
the technique called Left-Right or Right-Left, it is reserved for the treatment of the Zong Bi
Syndrome.
135.
II - N.V.N.:
It is also recommended to consult Chapter 63 (Discourse on Needling on the Opposite
Side) of the Suwen, concerning needling of the opposite side (Mu Ci) and great needling
(Ju Ci), to better understand this subtlety of acupuncture practice.
PARAGRAPH 4
Huangdi:
Good!
name?
What are the causes of these pains and what justifies their
Qi Bo
Once lodged within the dermis, the 3 perverse energies WindCold-Damp force the organic liquid to be transformed into scum (Bo).
Upon encountering the cold, these scums become concentrated and
provoke the breaking up of the flesh fibers, hence pain. Then the XinShen (Heart-Mental) gathers at this spot (painful), bringing heat there
which eases the pain. The phenomenon of afflux (Jue) appears during
relief of the pain which is revealed by Bi whose manifestations come to
be added
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
Shen designates the Qi (energy) of the body. Qi brings heat and the heat relieves the pain,
but it does not cure it, hence the appearance of the phenomenon of Jue Ni (contrary afflux). The
3 perverse energies, Wind-Cold-Damp, then follow the blood and energetic (channels) vessels and
progress toward the top or bottom. It is, therefore, a matter of the pains of the Zhu Bi type.
This paragraph explains the etiopathological process of the Zhu Bi syndrome. The
3 perverse energies, Wind-Cold-Damp, infiltrate into the carnal spaces and flow toward the
121
vessels-channels to trigger the phenomenon of Jue Ni (afflux), responsible for Zhu Bi.
The scums (Bo) are the viscous substances released during the confrontation of WindCold-Damp and the organic liquid.
PARAGRAPH 5
136.
Huangdi:
Right!
Summarizing, the syndrome of Zhu Bi is not located at the
organs, but at the exterior, within the distribution of the flesh,
preventing the source energy (Zhen Qi) from following its cycle, hence
the name Zhu Bi.
This is why, to treat the Zhu Bi syndromes, it is necessary to
examine the state of emptiness or fullness of the channels of the bottom
(foot) and the state of blood stagnation at the level of the Dai Luo
or the state of their weakening caused by emptiness, then circulate the
blood and energy by acupuncture or by the application of poultices and
activate their circulation in the event of spasm.
a - Generally, when perverse energy infiltrates within the organism, it lodges in the
skin and body hair. If it doesnt go away, it provokes the opening of the pores and penetrates into
the dermis. If one doesnt drive it out, it flows out into the Jingmai which link to the organs.
But here, it is a matter of a concomitant penetration of 3 perverse energies, Wind-ColdDamp, into the dermis. These energies flow down into the Jingmai to provoke there the
phenomenon of Jue Ni (contrary afflux) and trigger the syndrome Zhu Bi (blockage of the cyclic
circulation). It is why Huangdi stresses: This syndrome does not become seated in the organs... .
b - When perverse energy becomes located within the dermis, the dermis goes into
fullness, and the Jingmai are empty. Similarly, when Jue Ni occurs in the Jingmai, these are in
fullness, and the dermal part is in emptiness. Therefore, it is necessary to examine well the
emptiness and fullness in order to tonify or disperse. Such is the therapeutic conduct of the
syndrome Zhu Bi (Figures 40 and 41).
c - ...blood stasis within the Dai Luo implies the presence of perverse energy in these
vessels.
...weakening caused by emptiness indicates that the energy of the Luo in a state of
emptiness is retained in the interior (channel).
d - Poultices are medicinal preparations applied onto the skin to combat pains or
inflammations. They have the power to evacuate perverse energy held in the interior.
In the presence of spasm or laxity, massage therapy is strongly advised to activate the
circulation of energy and blood. It is well urilized in this type of illness.
II - N.V.N.:
The thesis of Zhang Shi can be diagrammed in the following manner:
122
137.
Figure 40:
Etiopatholgic process of Zhu Bi.
123
Figure 41:
Syndrome of Zong Bi and treatment.
138.
Figure 42:
Syndrome of Zhu Bi and treatment.
PARAGRAPH 6
Huangdi:
Good. I have grasped the meaning of the term Zhu Bi and the
l o c a l i z a t i o n of this illness. The rules of the 9 Needles are explicit and
easy to apply; they shed light on the syndromes of the 12 Jingmai and of
Yin-Yang.
Huangdi underscores that the 9 Needles is an easy and rational method which instructs
on Yin and Yang, blood and energy of the organism. But how to determine front and back, entry and
124
exit, according to the Great Dao of Heaven and Earth? The scholar judges them after the actions of
acupuncture. Only in this way do we not commit ungratefulness regarding our learned ones of long
ago.
139.
CHAPTER XXVIII
Oral Questions
(Kou Wen)
125
PARAGRAPH 1
Free from all imperial obligations, Huangdi dismissed his advisors and
posed this question to Qi Bo:
I have heard you speak of the Classic of 9 Needles and study in
extensive fashion the favorable and unfavorable problems of Yin and
Yang and of the 6 channels (3 Yin and 3 Yang). Now, I want you instruct
me on the Oral Questions (Kou Wen).
Qi Bo moved, bowed his head respectfully and, hands crossed, replied:
Your request is most pertinent! It is a matter here of oral
transmissions handed down by our ancestors.
140.
Huangdi:
I would like to be enlightened on this subject.
Qi Bo:
100 Diseases all have for origin wind or rain, cold or heat, Yin or
Yang, joy or anger, diet or psycho-affective behavior, great fear or
sudden fright... . In these cases,
_
_
_
_
_
_
_
These phenomena, not conforming to the general rules, are wellknown to you. But there exists diseases called singular not occuring at
the level of the channels; permit me, therefore, to submit them to you.
126
external causes are wind, cold, heat... and the internal causes are anger, fear... . These components
injure Ying (nutritive energy) and Wei (defensive energy), Qi (energy) and Xue (blood), Yin and
Yang and the Jingmai (principal channels). But there are singular diseases (Ji Bing) which are
neither due to one nor the other of these two causes.
PARAGRAPH 2
Huangdi:
Which
energy
is
responsible
for
yawning?
141.
Qi Bo:
Wei energy circulates in the Yang part of the body during the
day, and during the night, in the Yin part.
Yin
govern
night,
and
night,
sleep.
the
not
Yin
the
When the Yang energy is at its end, the Yin energy is in fullness,
hence closure of the eyes (sleepiness), and when the Yin energy is at
its end, the Yang energy is in fullness, hence opening of the eyes
(wakefulness). One must disperse the Foot Shaoyin (Ki) and tonify Foot
Taiyang (Bl).
127
the Foot Shaoyin (Ki) is attacked by the perverse energy called singular (Ji Xie); this is why, one
must disperse Zhaohai (Ki 6) of the Yinqiao.
Similarly, because the Yangqiao is in emptiness, yawning is also frequent; one must tonify
Shenmai (Bl 62).
II - N.V.N.:
142.
Zhong Jing Yue (1563-1640 A.D.) concludes:
Excess of Yin (Ying) and insufficiency of Yang (Wei) cause yawning. It is recommended to
disperse Zhaohai (Ki 6), site of departure of the Yinqiao, and tonify Shenmai (Bl 62), site of
departure of the Yangqiao.
Figure 43:
Phenomena of attraction of Yin (Ying) and Yang (Wei): yawning.
PARAGRAPH 3
Huangdi:
In man,
which
energy
is
responsible
for
hiccups
(Yue)?
Qi Bo:
Foods penetrate into the stomach and the energy of the stomach
flows into the lung.
When latent cold energy localized in the stomach mixes together
with the cereal energy, the essential energy and perverse energy
confront one another and provoke phenomena of contrary flow (affluxJue Ni), exteriorizing and emitting a noise by the gastric route, the
hiccup.
128
One must tonify the Hand Taiyin (Lu) and disperse the Foot
Shaoyin (Ki).
EXPLANATIONS AND COMMENTARIES
143.
This paragraph explains the etiopathologic mechanism of hiccups and its treatment.
Under the action of the stomach, the cereal energy is transformed into extremely fluid
energy which flows into the lungs; then from the lungs it reaches the 5 organs and 6 bowels.
The meeting of the cold energy in a latent state in the stomach and of the cereal energy
is the cause of the confrontation of the essential and perverse energies.
The essential energy designates the energy of the stomach, and the perverse energy the
cold coming from the kidney. These two energies become concentrated and afflux toward the top,
hence hiccups.
It is advised to tonity the Hand Taiyin (Lu) and disperse the Foot Shaoyin (Ki).
II - Zhang Shi states:
a - The stomach is the sea of the cereal energy. The lung responds to Heaven and governs
the pilo-cutaneous system.
The cereal energy penetrates first into the stomach, then it reaches the lung. The lung
controls the vessles and directs the Jing Qi (energetic quintessence) toward the skin and body
hair. In this way, the vessels and the pilo-cutaneous system receive the Jing Qi and bring it
toward the bowels . (Figure 44)
b - The lung is primarily affected by cold which is found there in the latent state. This
cold perverse is awakened by the cereal energy which bring it toward the stomach.
The confrontation of the essential (gastric) energy and perverse energy induces a contrary
flow (afflux/Jue Ni) which is ejected to the exterior because the stomach cannot tolerate this type
of attack, hence repetitive hiccup.
c - The kidney responding to Zhi Yin (extreme Yin) is rich in water.
The lung responds to the Taiyin (Lu).
The Shaoyin (Ki) responding to the pulse of winter has its root (Ben) at the kidney organ
and its peak (Jiao) at the lung organ.
As a result, the kidney and lung play the role of conserving the water component. In
other words, the Cold-Water route of the bottom (kidney) communicates with that of Heaven
(lung). This is why it is advised:
_ to needle in tonification the Hand Taiyin (Lu) to maintain the Yang energy of Heaven
_ and to needle in dispersion the Foot Shaoyin (Ki) to attract the cold perverse toward the
bottom.
The cold perverse and cold originate from the kidney.
144.
d - This paragraph establishes an analogy between the organic functions (of the human
being) and that of the phenomena of the exterior (Heaven-Earth, Yin-Yang).
In this chapter, the perverse energy designates a type of auto-productive energy called
singular and non-perverse originating from the exterior (wind, cold, heat...).
129
III - N.V.N.:
The pathophysiology and treatment of hiccups described in this chapter is most
instructive. The conclusion of Zhang Jing Yue summarizes them perfectly:
1 - The Hand Taiyin is the energetic route of the lung.
The Foot Shaoyin is the energetic route of the kidney.
The afflux of cold from the bottom toward the top is at the origin of hiccups.
For this reason, at the top, one must tonify the lung to increase its potential, and at the
bottom, disperse the kidney so that the cold can follow the Water movement to be metabolized.
2 - The peak (Jiao) of the hiccup is located in the stomach, but its root (Ben) is found in
the kidney.
Generally, one distinguishes two types of hiccup: hiccup-fullness and hiccup-emptiness
(or hiccup-cold and hiccup-heat). This paragraph concerns hiccup of the Emptiness-Cold type.
130
Figure 44:
Formation and circulation of the Jing of the lung (according to Zhang Shi).
145.
Figure 45:
Etiopathologic mechanism of the hiccup
During digestion, the cereal energy attracts the cold located in the lung toward the
stomach according to the Mother-Son system, triggering Hiccup.
PARAGRAPH 4
Huangdi:
Which
is
the
energy
responsible
for
sorrow?
Qi Bo:
131
I - Ma Shi explains:
This paragraph explains the pathologic process of sorrow and its treatment.
Compassion without tears has the name sorrow. Clinically, during sorrow, the Yin energy
is in fullness and its movements are rapid, while the Yang energy is in emptiness and its
movements are slow.
Treatment consists of tonifying Yang and dispersing Yin. Tonification of Yang is done at
the point of exit of the Yangqiao, that is to say Shenmai (Bl 62), and dispersion of Yin, at the point
of exit of the Yinqiao, Zhaohai (Ki 6).
146.
II - N.V.N.:
The energy which perturbs the psycho-affective components belongs to Yin. Here, it is a
matter of a syndrome of fullness of Yin/emptiness of Yang.
Figure 46 :
Etiopathogenic mechanism of sorrow.
PARAGRAPH 5
Huangdi:
Which
is
the
energy
responsible
for
trembling
from
cold?
Qi Bo:
132
According to Zhang Jing Yue, to tonify the Yang channels corresponds to needling the Yuan
and He points of these channels and the point of exit of the Yangqiao (Shenmai- Bl 62). (2)
2. The action of these points is described in MTC - N.V.N. Edition.
PARAGRAPH 6
Huangdi:
Which
is
147.
the
energy
responsible
for
eructations?
Qi Bo:
Because perverse cold is located in the stomach, a contrary flow spreads from the bottom
upward. Exteriorization of this afflux takes place from the stomach, hence eructations.
One must tonify Foot Taiyin (Sp) and Foot Yangming (St) to heat them up. It is also advised
to needle the Foot Taiyang (Bl) at the point Mei Ban (Bl 2), also called Zanzhu (Bl 2).
133
Figure 47 :
Etiopathogenic processes of eructation.
II - Zhang Shi comment:
148.
The kidney is a water-organ and the cold is found above the Taiyang.
Hiccup is due to the presence of cold energy in the latent state in the lung (coming
from the kidney), while eructation also originates from cold energy (coming from the kidney),
but lodged within the stomach.
Dispersion of the cold energy at the level of Shaoyin (Ki) and tonification of the Yang
energy of Taiyang are different, but have the same meaning.
III - N.V.N.:
This paragraph (concerning eructation) and Paragraph 3 (concerning hiccups) raise the
same problem of the presence of cold in the stomach.
In the first case (eructations), the perverse cold comes directly from the kidney.
According to Zhang Jing Yue, this singular perverse energy is compared to a guest who comes to
arrive. Its location is found at the stomach.
In the second case (hiccups), the cold energy also comes from the kidney, but it remains
in the latent state in the lung (see Paragraph 3). Its location is therefore deep.
The choice of points and channels cited in the text is justified by the mechanism of
activation of the illness.
PARAGRAPH 7
Huangdi:
Which
is
energy
responsible
for
sneeze?
Qi Bo:
In harmony, the Yang energy fills the heart, invades the nose
and comes back out via the nostrils, hence sneeze.
One must tonify the Foot Taiyang (Bl) at the point Mei Ban (ZanzhuBl 2). Another theory proposes the point Mei Shang (Meichong-Bl 3).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
Yang energy, when it is peaceful and favorable, fills the heart and gathers at the nose,
hence sneeze.
Mei Shang designates Meichong (Bl 3), having the same action as Zanzhu (Bl 2), point to
needle to 0.3 cun depth; leave the needle in during 6 expirations and apply 3 moxas.
II - N.V.N.:
1 - According to Zhang Jing Yue, sneezing can also be due to the presence of Wind-Cold at
the level of the pilo-cutaneous system preventing the Yang energy from reaching the exterior. It is
obliged to follow the nasal route. As a result, sneezing originates from the noisy manifestation of
the Yang energy of the body.
134
149.
2 - The presence of cold in the abdomen causing the emptiness of Yang can prevent some
individuals from sneezing, despite their desire. As a result, in the chronic emptiness of Yang,
sneezing is a good sign of recuperation of the Yang energy.
3 - In emptiness of Yang of the bottom with sneezing, tonification of Zanzhu (Bl 2) or
Meichong (Bl 3) is advised because the Taiyang (Bl) and kidney constitute the Yin-Yang,
Interior-Exterior system. This technique constitutes what one calls Tonification of Yang in Yin
(See Chapter 23 (Discourse on the Five Energies) of the Suwen).
PARAGRAPH 8
Huangdi:
Which energy is responsible for Qi Tuo (energetic relaxation;
muscular laxity.
Qi Bo:
135
I- Ma Shi explains:
Qi Tuo designates a diminution of tonicity or elasticity of the muscles and tendons of the
neck, back and limbs, hence head tilted to one side and curved back.
II - Zhang Shi states:
The muscles and vessels take their source from the stomach bowel and are maintained by
Water-Cereal. This is why the deterioration of the energy of Yangming is the principal cause of
muscular laxity.
The Yangming humidifies Tongjin (system of reunion of the muscles making up the genital
muscles). In the event of muscular laxity, one must tonify the intramuscular spaces of the
affected area, the Yangming.
PARAGRAPH 9
Huangdi:
What is the energy responsible for outflowing of tears during
sorrow?
Qi Bo:
151.
136
PARAGRAPH 10
Huangdi:
What
energy
152.
is
responsible
for
sighing?
Qi Bo:
a
As a
the
and Foot
137
Tong Qi is conserved within the thorax, reaches the laryngo-pharyngeal system and is
directed toward the vessels of the heart to accomplish respiratory function. During anxiety, the
cardiovascular system retracts and causes depletion of the energetic and blood routes. Sighs then
are respiratory movements necessary for the reactivation of the energetic circulation.
Sheng Qi is constantly in liason with Tong Qi via the action of the Sanjiao (SJ).
Treatment consists of tonifying the Hand Shaoyin (He), Xin Bao (XB) and Foot Shaoyang
(GB). In other words, this therapeutic is aimed at tonifying the energy created by the kidney (that
is to say, that of the Shaoyang (GB), according to the mother-son law) and at reestablishing the
liason of this energy (GB) with that of the heart and Xin Bao (XB).
Moreover, to tonify the Hand Shaoyin (He) and Xin Bao (XB) is to aerate the Shangjiao (UJ);
and to tonify the Foot Shaoyang (GB) and leave the needle in permanently is to activate the
reascent of Sheng Qi from the Xiajiao (LJ) toward the Shangjiao (UJ) to reestablish their liason,
thereby combatting sighs.
II - N.V.N.:
The explanation of Zhang Shi can be diagrammed in the following fashion:
153.
138
Figure 50:
Control of cardio-pulmonary movements by Tong Qi and Sheng Qi.
PARAGRAPH 11
Huangdi:
What
is
the
energy
responsible
for
sialorrhea?
Qi Bo:
139
Figure 51:
Process of triggering sialorrhea.
PARAGRAPH 12
Huangdi:
What
energy
is
responsible
for
tinnitus?
Qi Bo:
The interior of the ear is the site of reunion of numerous Sun Mai
(energetic-blood capillaries) coming from the 12 Jingmai (principal
channels). When the stomach is in emptiness, these capillary vessels
are also in emptiness and cause a depletion of blood and energy at the
level of the ear, hence tinnitus.
155.
One must tonify Ge Zhu Ren (Shangguan-GB 3) and the point located at
the tip of the thumb, at the place where the flesh is close to the nail.
This paragraph concerns the production of blood and energy at the level of SpleenStomach under the propulsion of the energy of the kidney.
The lung is the site where all the Jingmai of the organism intervene; it also controls all
the Sun Mai (little energetic-blood capillaries) of the orifices.
The ear is one of the sites of gathering of all these Sun Mai, whose blood and energy
originate from the Water-Cereal (Shui Gu: foods). Consequently, when the stomach is in emptiness,
it automatically causes emptiness at the level of the Sun Mai with outflowing of the energy toward
the bottom, hence depletion of blood and energy at the level of the ear responsible for tinnitus.
It is advised to tonify Ge Zhu Ren (GB 3) to provoke reascent of the energy which flows out
toward the bottom.
II - Ma Shi comments;
This paragraph explains the etiopathologic process of tinnitus and its treatment.
The ear is the site of reunion of the Sun Mai, maintained by the energy of the stomach.
This is why, when the stomach is in emptiness, the Sun Mai of the ear are deprived of blood and
energy, hence tinnitus.
It is advised to tonify Ge Zhu Ren (GB 3), also called Shangguan (GB 3), point located in
front of the ear on the upper edge of the zygomatic arch, in a crease which is formed by opening
the mouth; needle depth 0.1 cun (do not exceed), left in permanently during 7 expirations, moxa 3
times.
It is also advised to tonify the point located at the external ungual angle of the thumb
(energetic description), at a distance from the nail equal to the thickness of a Gao (chive) leaf;
needle depth 0.1 cun, left in during 3 expirations, moxabustion advised against. (3)
III - N.V.N.:
1 - Ge Zhu Ren (GB 3) is the point of reunion-meeting of the Foot Shaoyang (GB) and Hand
140
This point can be chosen in the event of disturbances of the energy of the channels of the
Sanjiao (SJ), gallbladder and stomach, causing tinnitus or temporary deafness.
Tonification and dispersion of this point must be performed according to the emptiness
and fullness of the illness.
Ge Zhu Ren (GB 3) is located on the upper edge of the zygomatic arch, just above
Xianquan (St 7).
2 - Ying (nutritive energy) and Wei (defensive energy) have their root at the level of the
acquired energy (Water-Cereal); their activity and their relationship are controlled by the
innate (ancestral) energy located at the level of the Xiajiao (LJ= Kidney-Liver).
For this reason,
_ in Paragraph 10, the energy of Shaoyin (Ki) reaches the top to unite with the Tong Qi
(innate or thoracic energy) in order to control the respiratory movements.
_ in Paragraph 11, the energy of Shaoyin (Ki) reaches the top to unite with the Yangming
(St) in order to control food metabolism.
_ in Paragraph 12, the energy of Shaoyin (Ki) reaches the top (at the face) to unite with the
Sun Mai in order to control the auditory system.
In short, the energy of the kidney controls:
_ cardiopulmonary movements,
_ digestive movements
_ and auditory movements. (Figure 52)
141
Figure 52:
Systems of control of the kidney (after Paragraphs 10, 11 and 12).
PARAGRAPH 13
157.
Huangdi:
What energy is responsible for biting of the tongue?
Qi Bo:
An opposite flow (afflux- Jue Ni) of the energy, together with the
ascent of the energy of Zhongjiao (MJ), can be at the origin of this
affliction.
When it concerns the energy of Shaoyin (Ki), biting occurs at the
level of the tongue; when it concerns the energy of Shaoyang (GB), the
biting occurs at the level of the cheek; when it concerns the energy of
Yangming (St), biting occurs at the level of the lips.
One must observe the site of biting and tonify the corresponding
channel.
1 - The cereal energy, distilled at the level of the Zhongjiao (MJ), is an a posteriori
energy having its source at the Xiajiao (LJ), belonging to a priori Yin-Yang .
The energy of the Zhongjaio (MJ) and that of the Xiajiao (LJ) reunited to perform their
circulatory movements.
2 - The teeth are created by the energy of the kidney.
The Shaoyin (Ki) possesses vessels which branch to the base of the tongue.
The Shaoyang (GB) possesses vessels which distribute to the cheek.
The Yangming (St) possesses vessels which encircle the lips.
3 - When the kidney energy contracts and affluxes toward the top following that of the
Zhongjiao (MJ), the tongue goes outside the teeth, the lips press against the teeth, the cheeks
become stuck between the teeth... . In summary, this paragraph has taken for an example biting
the tongue in order to explain the dependence of the a priori energy on the circulation of blood
and energy of the Yangming (St).
II - N.V.N.:
According to Zhang Jing Yue,
_ the contrary afflux (Jue Ni) of the energy toward the top always causes an overflowing of
blood and energy to create the diseases called singular (Ji Bing) whose location is very specific;
_ the base of the tongue is the site of branching of the energy of Shaoyin (Ki)
158.
_ the ear and cheeks are the sites where the energy of the Shaoyang (GB) circulates
_ the mouth and lips are the sites encircled by branches of the energy of Yangming (St)
The afflux of each of these energies passes therefore into a specific zone; one assists then
142
in the bites of various types. Besides these bites, other ailments, like inflammations and itching
sensations, are also distinguished.
Figure 53:
Afflux of the energy and different types of biting.
PARAGRAPH 14
The 12 illnesses cited above are caused by an ascent of perverse
energy called singular (Ji Xie) toward the orifices. This is why an
insufficiency always manifests at the place where the illness is seated.
Therefore,
_ the insufficiency of the energy of the top part of the body is a
sign of a malnutrition of the brain, hence buzzing in the ears, head
tilted toward the shoulder, diminution of visual acuity... .
_ the insufficiency of the energy of the center (Zhongjiao- MJ) is
characterized by a change in stool (diarrhea or constipation) with
boborygmi... .
_ the insufficiency of the energy of Xiajiao (LJ) is manifest by
atrophic impotence (Wei) (5) with cold limbs, anxiety... .
159.
One must tonify underneath and behind the external malleolus and
leave the needle in place.
143
5. Do not confuse the defensive Wei energy with the Wei disease (atrophic impotence) which has
the same pronounciation but different ideograms.
This paragraph shows the general conclusion of the 12 illnesses cited in this chapter,
illnesses caused by a defect in maintainance of the orifices (ears, nose, mouth, eyes) by the
organic liquid.
Perverse energy is referred to as singular when it comes neither from the exterior (wind,
cold, heat...) nor from the interior (psychoaffective components). It is a question of phenomena of
non-irrigation of organic liquid at the level of the orifices. This is why the place where the
singular illness is seated always is indicated by an organic liquid deficiency.
This information clearly explains that inactivity of the essential energy is the at origin of
the production of the singular perverse energy.
Therefore,
_ the insufficiency of cerebral energy (cerebral Jing), with ear buzzing, encephalgia,
amblyopia, etc., originates from the deficiency of essential energy at the top part of the body.
_ disorders of defecation (diarrhea or constipation) are a consequence of the deficiency of
central energy (Zhong Qi= energy of Zhongjiao- MJ).
_ atrophic impotences with cold limbs (Wei Jue) result from the deficiency of the energy
of the Xiajiao (LJ), and anxieties originate from rupture of the Top-Bottom (Heart-Kidney)
connection.
It is recommended to tonify the point located below and behind the external malleolus,
Kunlun (Bl 60), and allow the needle to remain in place up to the arrival of the Deqi because:
_ the Taiyang (Bl) belongs to the 3 Yang which responds to Heaven (cephalic part)
_ Kunlun (Bl 60) is the point of departure of the organic liquid toward the top.
PARAGRAPH 15
Huangdi:
How must one treat these singular diseases?
Qi Bo:
Foot
160.
The kidney governs yawning; one must needle Foot Shaoyin (Ki).
The lung governs hiccups; one must needle Hand Taiyin (Lu) and
Shaoyin (Ki).
144
In joint laxity, one must tonify the spot where the illness is
located.
In tearing and rhinorrhea, tonify Tianzhu (Bl 10), located outside
the trapezius tendon, above the edge of the hairline.
In sighing, tonify Hand Shaoyin (He), Xin Bao Luo (XB) and Foot
Shaoyang (GB) and leave the needle in place.
In ptyalism ( 6 ) , tonify the Foot Shaoyin (Ki).
In the tinnituses, tonify Ge Zhu Ren (Shangguan- GB 3) and the point
located at the external ungual angle (7) of the thumb.
In tongue biting, look for the location of the illness and tonify the
corresponding
channel.
In dizziness of the eyes with head tilted to the side, tonify under
the external malleolus and leave the needle in place.
In the atrophic impotences (Wei) with cold limbs (Wei Jue) and
anxiety, needle the point located 2 cun from the tip of the great toe.
Another theory proposes the point located below the external malleolus
and leave the needle in place.
The previous paragraphs analyze the deficiency of moistening of the orifices by the
organic liquid metabolized at the level of the bladder, causing an insufficiency of the energy of
Shangjiao (UJ), Zhongjiao (MJ) and Xiajiao (LJ).
1 - This paragraph studies the illnesses caused by the 12 perverse energies called
singular (Ji Xie) treated by the methods of tonification and dispersion of Yin and Yang.
161.
The bladder receives the liquid substances coming from the organs and bowels in order to
transform them into organic liquid. These will be conducted toward the stomach and spleen whose
role is to redistribute this same organic liquid necessary to their functioning. Such is the role of
reciprocal exchanges of the bladder. This is why, in the above-cited ailments, treatment must be
performed as a function of the location of the singular perverse energy.
2 - The point located 2 cun from the tip of the great toe designates Taibai (Sp 3), Earth
point of the spleen organ.
3 - This paragraph studies the liquid substance of the Taiyang (Bl) whose energy
circulates not only toward the exterior (skin, flesh) but also toward the heart by the route of the
Zhongjiao (MJ) and Shangjiao (UJ). For this reason, in the event of insuficiency of the energy of the
top part of the body, one must tonify Kunlun (Bl 60), and in the event of the insufficiency of the
bottom part of the body, causing rupture of the connection of Zhongjiao (MJ) with the heart, one
must needle Taibai (Sp 3) to activate the circulation of the Earth energy. In all cases, the
Water energy of Taiyang (Bl) always constitutes the source of control, hence the theory of
utilization of the point behind and below the external malleolus.
145
II - N.V.N.:
This paragraph recapitulates the causes and treatments of the 12 singular illnesses cited
in this Chapter 28.
We conclude the following:
Ying (nutritive energy) and Wei (defensive energy) have their root at the level of the
acquired energy (a posteriori: Water-Cereal); their activity and their relationship are managed
by the innate energy (a priori: ancestral energy) located at the level of the Xiajiao (LJ) (Ki-Li).
For this reason,
_ in Paragraph 10, the energy of the Shaoyin (Ki) reaches the top to unite with the Tongqi
in order to optimize the control of respiratory and cardiac movements.
_ in Paragraph 11, the energy of the Shaoyin (Ki) is directed toward the top to unite with
the Yangming (St) to optimize the control of the metabolic modifications of Water-Cereal (foods).
_ in Paragraph 12, the energy of the Shaoyin (Ki) is transported toward the top to unite
with the Sun Mai (little energetic-blood capillaries) in order to go in relation with the 100
Vessels.
_ in Paragraph 13, the energy of the Shaoyin (Ki) can afflux toward the top to provoke
tongue biting... .
Perturbations of the energy of the Xiajiao (LJ), that is to say, of the kidney, therefore play
an important role in the activation of the diseases called singular. In acupuncture and
moxabustion, etiopathologic data of the energy of the kidney are fundamental in the choice of
points and channels.
We present below a summary table of diseases caused by the singular perverse energies:
146
147
Syndromes
Etiopathology
Treatment
Yawning
Attraction of Yin (Ying) and Yang (Wei) Disperse Foot Shaoyin (Ki) and
tonify Foot Taiyang (Bl)
Hiccup
Sorrow
Chills/Shivers
Fullness of Yin and Yang in the
(trembling from cold) pilo-cutaneous system
Eructations
Joint Laxity
Sneezing
Sighing
Sialorrhea
Tinnitus
Depletion of blood and energy of Sun Mai Tonify Ge Zhu Ren (GB 3) and
of the ears
Shaoshang - Lu 11
Biting of tongue,
cheek and lips
Dizziness of eyes
with head tilted to
side
Tonify Kunlun - Bl 60
163.
148
Book V
Book V consists of 18 chapters:
Chapter 29:
Teaching Transmitted by the Masters
(Si Chuang)
Chapter 30:
Fundamental Characteristics of the Energy
(Jue Qi)
Chapter 31:
Intestines and Stomach
(Chang Wei)
Chapter 32:
Normal Man Faced with a Shortage of Cereals
(Bing Ben Ju Gu)
Chapter 33:
Study of the Seas
(Hai Lun)
Chapter 34:
The Five Disturbances
(Wu Luan)
Chapter 35:
Study on Intumescences
(Zhang Lun)
Chapter 36:
Distinction of the Five Types of Liquid Retention
(Wu Lung Xin Ye Bie)
Chapter 37
164.
149
165.
150
CHAPTER XXIX
Teaching Transmitted by the Masters
(Si Chuang)
The term Si Chuang implies the sense of transmission of knowledge of the past
to future generations, according to the Dao of High Morality and of Modern Social
Awareness in order to administer the country, govern the people and direct the
family.
Chapter 29 of the Lingshu is therefore exceptional because it brings together
the attitude of man in regard to perfection, organization of the family and
administration of the country with that of the Oriental physician vis a vis his patient.
This chapter is composed of 3 parts:
1 - Attitude of the sages: men of state and medicine
2 - Favorable and Unfavorable problems of the pathologic process of cold
and heat, of Yin and Yang and problems of attachment to life and fear of death.
3 - Relationships between the bodily form (Xing) and the Di Qi (energy of the
Earth = where man lives). These relationships manifest at the exterior at the level of
Xing (form) and Qi (energy).
This chapter consists of 6 paragraphs.
PARAGRAPH 1
151
Huangdi:
I have heard it said that you have in your possession mnemonics
never described in the books. I would like to hear you on this subject in
order to inspire me to
_
_
_
_
_
_
in
perpetuating
166.
them.
Qi Bo:
This paragraph shows the fundamental principles of governing the country, running the
family and leading the people. By these principles, great physicians model their therapeutic
methods.
_ Favorable implies the sense of harmony.
_ Favorable and unfavorable of the energy applies to the midifications of Yin and Yang,
cold and heat.
_When one penetrates into a country, one must wonder about the customs, etc...
represents the rules of the principles of governing the country and guiding the people.
_ To govern the country can only be entrusted to men whose conduct conforms to the
laws of moral and duty. It is the same in the choice of the physician in order to treat the patient.
PARAGRAPH 2
152
167.
Huangdi:
What are the most adequate therapeutic principles applied to
diseases?
Qi Bo:
2 - Heat localizing in the stomach warms up the upper part of the body, in particular
Heart-Blood (Xin-Xue), giving the impression of having the Suspended Heart with feeling of
hunger.
3 - The area located above the umbilicus belongs to the stomach and small intestine. As a
result, the warming up of the cutaneous zone located above the umbilicus is an indicator of the
attack of the small intestine by heat.
4 - Yellow-colored soft stools signals the presence of Humidity-Heat within the stomach
153
PARAGRAPH 3
Huangdi:
Heat within the stomach causes desire to drink cold beverages,
and cold in the intestines, desire to drink warm beverages. As a
function of these two phenomena of opposite nature, how do you
determine an appropriate treatment?
No one dares contradict arrogant and shameless princes and dukes,
given over to licentiousness and debauchery, inclined to look down on
others, indulging in feasting, incapable of curbing themselves.
169.
Restrictions go against their will; if one allows them to satisfy their
excesses, their illnesses worsen. In this case, what is the appropriate
solution and what is the treatment priority?
Qi Bo:
These men have fear of death and wish to profit from the joys of
life. It is sufficient to explain to them the disastrous consequences of
the illness and the significance of supressing the excess. Although the
Dao (principle) is unknown to them, they willingly accept to think
things over.
Huangdi:
How do you treat them?
Qi Bo:
In spring and summer, one must first treat the summit (Jiao) and
secondly, the root (Ben).
In fall and winter, one must first treat the root (Ben), then the
summit (Jiao).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
154
In spring and summer, the Yang energy is found at the exterior and the illness is also
found at the exterior. One must first treat the summit (Jiao), then secondly, the root (Ben).
In fall and winter, the Yang energy is found in the interior; the illness is also found in the
interior. One must first treat the root (Ben), then the summit (Jiao).
It is a question of therapeutic method according to the primary and secondary
manifestations of the iillness.
II - Zhang Shi states:
Here, root (Ben) implies the sense of interior (Li), and summit, exterior (Biao).
The energy of spring and that of summer rises up from the interior (Li) toward the
exterior (Biao). This is why one must first treat the summit (Jiao), and secondly, the root (Ben).
The energy of fall and that of winter gathers in the interior. This is why one must first
treat the root (Ben), then the summit (Jiao).
To know the root and summit it to know how to apply a therapy to that which manifests
before and that which manifests after in the goal of harmonizing the energy. This method can be
taken as a model to govern the people because, in this case, it conforms to the Dao of Heaven and
Earth.
170.
PARAGRAPH 4
Huangdi:
What is the appropriate solution to apply in diseases which do not
conform to the indications of the physician?
Qi Bo:
Dress and diet, which are used daily, must be harmonized to conserve the equilibrium of
Yin-Yang of the body, therefore preventing the infiltration of perverse energy into the organism.
In this paragraph, cold and heat are of external origin. Therefore, foods and drinks must
not be burning hot or ice cold in order to favor the equilibrium of cold and heat of the interior.
The energy of the four seasons designates the cold and heat of internal origin. Therefore,
upon encountering the cold, one must not undress, and upon encountering heat, one must not wait
for perspiration to get cooler. To act in this manner is to balance the Yin energy and Yang energy
of the interior with that of the exterior.
This chapter is centered on the study of the regulation of Yin and Yang of the interior
(body) and of that of the exterior (surroundings) and not that of the Yin and Yang of the Xue Mai
(blood vessels). The favorable and contrary phenomena are therefore specially presented. This is
why Qi Bo emphasizes counterbalanced adaptation to the cold and heat in the maintenance of
155
equilibrium of the essential energy, critical factor against the intrusion of perverse energy
within the organism.
Heaven has its cold and its heat; man possesses his Yin and his Yang. As a result, the
equilibrium of Yin-Yang of the human being can prevent the penetration of excessive cold and
excessive heat of Heaven and Earth.
PARAGRAPH 5
171.
Huangdi:
In the chapter Ben Zang (Constitutional Characteristics of the
O r g a n s ) (1), the volume of the 5 organs and 6 bowels can be appreciated
by examination of the body and form, joints and muscular prominences .
But dukes and princes, who dares examine them by palpation?
Qi Bo:
The body and joints are the sites of exteriorization of the energy
of the 5 organs; but their examination is not so easy as that of the face.
Huangdi:
Examination of the face can determine the state of the energy of
the 5 organs. I know that. I would like to know how one can evaluate the
state of the organs by examination of the joints.
Qi Bo:
Huangdi:
Good.
156
Qi Bo:
Huangdi:
Good.
Qi Bo:
PARAGRAPH 6
157
173.
Huangdi:
And for the 6 bowels?
Qi Bo:
This paragraph is devoted to inspection by which one can determine the morphology and
functioning of the 6 bowels.
The energy of the 5 organs Appears at the complexion and their morphology is reflected in
the bodily form (Xing). As a result, examination of the facies allows the evaluation of the
functioning of the 5 organs, and examination of the bodily form can determine their pathologic
state.
The nose is the orifice of the lung whose bowel is the large intestine. This is why the nose
is used to judge the form and energetic state of the large intestine.
The mouth is the orifice of the spleen and impure substances coming from SpleenStomach are contained in the small intestine. This is why the lips and Renzhong (nasolabial
groove) are used to estimate the form and functioning of the small intestine.
The eyes are the orifices of the liver. This is why the subocular area is used to appreciate
the firmness of the gallbladder.
174.
The bladder is the receiver organ of the organic liquid. Energetic transformation comes
from there.
The nostrils are the sites of exteriorization of the energy thanks to which the energy of
the bladder can flow out toward the bottom. In other words, aeration of the upper orifices causes
the opening of the lower orifices.
The Sanjiao (SJ) is responsible for the general irrigation of the organism. The liquid
158
routes are issued from there. When the circulation of the energy is congested and obstructed, the
Sanjiao becomes engorged, and when the circulation of the energy is released, the liquid routes
freely flow out.
The uprising movement of the nostrils explains the movement of exteriorization of the
energy (inspiration) whose role is to activate the functioning of the Zhongjiao (MJ) because
inspiration causes the phenomenon of grasping or engagement the Zhongjiao (MJ), and expiration,
the phenomenon of disengagement. These phenomena translate the mechanism of closing/
opening of the top and bottom.
In summary, this paragraph studies the form (Xing) and functioning of the organs and
bowels under the action of the energy, going from the interior toward the exterior and vice versa.
The top and bottom of the face are divided according to 3 levels which are none other than
the 3 areas responding to Heaven, Earth and Man. (Figure 54)
II - N.V.N.:
1. According to Zhang Jing Yue:
The 5 organs are located in the interior, but their energetic aspect becomes manifest at
the exterior. Our classic masters looked to examine the complexions/colors or bodily form (Xing)
to evaluate the energetic state of the 5 organs and 6 bowels. Despite that, in practice, one must
always base ones judgment on the harmonious aspect of the 3 levels of the face to appreciate the
good functioning of the 5 organs and 6 bowels.
2. The harmony of the 3 levels or 3 palaces (San Ding) of the face guarantees the good
health of the individual.
The area which extends from the frontal hairline to Yintang (PC 3) belongs to Shang Ding
(upper palace).
The area which extends from Shangan (PC 4) to the tip of the nose (PC 16- Biliu) belongs to
Zhong Ding (middle palace).
The area which extends from Renzhong (GV 26- nasolabial groove) to the tip of the chin
(PC 19- Dihe) belongs to Xia Ding (lower palace) (Figure 54).
The human body also consists of 3 Palaces (Figure 55).
175.
159
Figure 54:
The 3 Palaces of the face.
176.
160
Figure 55:
The 3 Palaces of the body.
177.
161
CHAPTER
XXX
PARAGRAPH 1
Huangdi:
I have heard it said that the living being is endowed with
Jing and Qi, Xin and Ye, Xue and M a i . But according to me, all these
energies make up only one; I do not understand the reason why one
gives them six different names.
EXPLANATIONS AND COMMENTARIES
178.
162
organism originating from the source energy of dietary origin called cereal. Once in the
stomach, and under the action of the Zhongjiao (Middle Jiao), this source energy becomes
transformed into 6 substances indispensible to the maintainece of life, hence Huangdis question
to demonstrate the process of this transformation.
PARAGRAPH 2
Qi Bo:
liquid)?
Qi Bo:
substance)?
Qi Bo:
Huangdi:
What does one call Xue ( b l o o d ) ?
178.
Qi Bo:
163
The Zhongjiao (Middle Jiao) receives the energy and draws up the
liquid substance which becomes transformed into thick liquid of red
color called X u e .
Huangdi:
What does one call Mai ( v e s s e l ) ?
Qi Bo:
The tubular organ which protects the Ying energy and requires
it to circulate following a determined direction within the entire
organism is called M a i .
2. Tong Qi (4) designates a great energy (innate, ancestral, a priori energy) conserved
within the Shangjiao (UJ- thorax) whose role is to control the respiratory and cardiac movements
and distribute the quintessence of the 5 cereals within the entire body. For this reason, due to
the action of the lung, this quintessence saturates the skin and humidifies the body hair and head
hair like mist and rain permeate the thousand beings. This quintessence, activated by Tong Qi,
has the name Qi (energy).
3. The viscous substance produced at the level of the interstitium of the tissue fibers and
excreted to the exterior by the sweat glands in the form of sweat is called Xin (interstitial
liquid).
4. At the level of the stomach, foods become transformed into energy which permeates the
entire body and into viscous substance which infiltrates into the bones and muscles, marrow and
brain, skin and body hair. This viscous substance is called Ye (viscous liquid).
5. Chapter 18 (Production and Reunion of Ying and Wei) of this classic specifies: The
Zhongjiao (MJ) is endowed with the power of decantation and transformation (food metabolism).
The viscous substance thus obtained flows down to the lung and heart and, under the action of this
latter, becomes red and has the name Xue (blood).
6. Tong Qi has the property of inducing the Xue and Ying to circulate within the vessels of
conduction called Mai (vessels) which spread throughout the entire body.
180.
4. Also written Dong Qi.
II - N.V.N.:
1. Here, 2 Shen designates Yin (woman) and Yang (man). The union of Yin and Yang creates
form (Xing); but this creation cannot take place without Jing (sexual: ovum and sperm). In this
164
manner, the text states: The necessary element to create Xing (form) is Jing (sexual).
Chapter 8 (Origin of the Mental) of this classic states: The union of the 2 Jings has the
name Shen, and Chapter 30, this chapter, states: The union of 2 Shen creates Xing. At first
sight, these two citations can seem different; in reality, they bring out the extreme intimacy of
relationship of Yin and Yang, two opposed but complementary components; it is what which one
calls Dao of Union.
2. Here, Shangjiao (UJ) designates the thorax in which is stored the great energy called
Tong Qi (a priori energy) or also called Chen Qi (original energy).
Chapter 71 (Perverse Guest) of this same classic clarifies: Chen Qi is retained within
the thorax, reaches the larynx, crosses the vessels of the heart and activates the respiratory
routes.
Chapter 75 (Effects of Needling on the Source Energy and Perverse Energy) of the same
classic stresses: Chen Qi (original energy) is an a priori energy (Heaven, innate) associated with
that of the cereals (a posteriori, acquired), intended to develop the corporeal structure.
Chapter 18 (Production and Reunion of Wei) of this classic specifies: Man receives the
cereal energy. This penetrates into the stomach, reaches the lung, then from there the 5 organs
and 6 bowels. Therefore, it is intended for the development of the body, for warming the skin and
moistening the body and head hair like the mist and the moistening dew watering and saturating
the thousand beings. This force is called Qi (energy).
3. According to Zhang Jing Yue:
Xin (interstitial liquid) is Yang; sweat is an excretory substance originating from Xin,
and the pores are miniscule orifices of the skin whose dilation favor sweating.
Ye is a viscous, thick substance; it infiltrates into the bony system to facilitate joint
movements in order to activate the circulation of the Jingmai. In the interior, this substance
maintains the marrow and brain, and at the exterior, it moistens the pilo-cutaneous system.
In summary, Xin and Ye have the same origin, but are divided into Yin and Yang because
Xin is the clarified part and Ye is the opaque part of Xin.
181.
Xin becomes exteriorized to the exterior via the path of the sweat glands in the form of
sweat; for this reason, it is Yang. As for Ye, it saturates the bones and tonifies the brain and
marrow; it is, therefore, Yin.
Chapter 36 (Distinction of the Five Types of Liquid Retention) of this classic specifies:
The Sanjiao (SJ) brings the energy to the exterior in order to warm up the flesh and muscles and
maintain the skin and body hair. This excretory substance has the name Xin (interstitial liquids)
and the remaining non-excretory substance is called Ye (viscous liquid).
The meaning of this assertion is the same as that cited above.
4. Zhang Jing Yue adds: The Zhongjiao (MJ) receives the cereal liquids (drink, food) and
passes it to the Xiajiao (LJ), then from there to the intestines and kidneys where it is subjected to
numerous decantations before it is conducted to the spleen. lung and heart. At the spleen, this
liquid is viscous and yellow; at the lung, it is white, then at the heart it becomes red and has the
name Xue (blood). (Figure 56)
5. When at the Mai (vessel), Zhang Jing Yue compares it to the pavement or embankment of
a canal requiring the Ying energy to flow out following a specific direction. Naturally, Mai
designates neither Qi nor Xue; the collection of Mai constitutes the paths of conduction of Ying Qi
(nutritive energy) and blood.
165
Figure 56:
PARAGRAPH 3
Huangdi:
166
The
emptiness
of
Jing
(quintessence)
causes
deafness;
Ying is the Jing Qi (energetic essence), and Xue (blood) is Shen Qi (mental energy); Jing
and Xue, Xin and Ye are the metabolized substances of energy; this is why they are called the
6 energies.
The words clear and disordered designate the qualitative state of Ying (nutritive energy)
and Wei (defensive energy).
The kidney conserves the Jing and exteriorizes at the ears. The loss of Jing of the ear
causes deafness.
The 5 flamboyant colors perceived by the eyes are the flower substances of the energy;
this is why the loss of the flower energy is the cause of amblyopia (dim vision).
The pores are the orifices of the skin. Their opening favors escape of Xin signaled by
abundant sweating.
183.
Ye saturate the osseous system, tonify marrow and brain and humidify the pilo-cutaneous
system. This is why its escape is the origin of disorders of joint motility with dryness of the hair
system.
The kidney governs the osteo-medullary-cerebral system. Undernourishment of the
marrow and brain is the cause of ostealgia with tinnitus .
The heart governs Xue and Mai. These exteriorize in the form of the complexion. For this
reason, escape of blood is indicated by pale complexion and emptiness at the level of the pulses.
PARAGRAPH 4
Huangdi:
How are the favorable and unfavorable moments of these
167
energies
during
periods
of
predominance?
Qi Bo:
predominance, therefore the favorable moment. Ex: spring and summer are the periods of
predominance of Liver-Wood and Heart-Fire; autumn and winter are the periods of predominance
of the Lung-Metal and Kidney-Water. Otherwise is unfavorable.
The words Zian Ya (
the energy. Ex: The fullness of perverse energy and emptiness of essential energy are abnormal
aspects; the excess and insufficiency of the vital energy are also abnormal aspects.
2. The 6 energies each have their specific region of distribution.
Examples:
_ Qi governs the skin and body hair.
_ Xin manifests at the level of the pores.
_ Ye permeates the osseous system and maintains the marrow and brain.
_ Mai conducts the blood and energy and circulates throughout the entire body.
168
_ The spleen distributes the organic liquid. It is therefore the master of Xin-Ye.
_ The liver conserves the blood. It is therefore the master of Mai Xue.
_ The heart regulates the circulation of blood. It is therefore the master of Mai.
4. The interpretation of this paragraph is the following:
_ Question: What are the criteria for determining the emptiness and fullness of the
6 energies?
_ Answer: The zones of distribution of the 6 energies are different. Each of these zones
is maintained by a specific energy of the organ responding to a specific season. The emptiness
and fullness of these zones serves as diagnostic and therapeutic criteria. But these 6 energies
are formed during metabolic transformation at the level of the stomach. Therefore, the stomach is
the Sea of Cereals, Source of Energy.
185.
169
CHAPTER XXXI
Intestines and Stomach
(Chang Wei)
Huangdi:
I ask you to acquaint me with the digestive route of the 6 bowels,
in particular the length, diameter and contents of the intestines and
stomach.
170
Bagao:
Allow me to demonstrate to you in detail the length, diameter,
circumferance and capacity of the digestive tube beginning via the
path of penetration of the cereals and ending via the path of
evacuation of feces.
1 The
The
The
cun.
171
a - The superior mouth of the small intestine is the inferior mouth of the stomach. The
small intestine is attached in back at the vertebral column, and in front it is held at the area
above the umbilicus; it contains food wastes which fall into the Hui Chang (large intestine) and
form 16 loops each of 2 1/2 cun circumference, 8 1/2 fen diameter and 3 zhang 3 chi length.
b - Hui Chang designates the large intestine. Its superior mouth is the inferior mouth of
the small intestine. It coils up and forms 16 loops each of 4 cun circumference, 1 1/2 cun
diameter and 2 zhang 1 chi length.
187.
c - Guang Chang designates the sigmoid colon and rectum. It measures 8 cun
circumference, 2 1/2 cun diameter and 2 chi 8 cun in length.
II - N.V.N.:
Here are the remarks of Zhang Jing Yue:
The stomach can hold 2 dou of cereal and 1 dou 5 sheng of drink.
The inferior mouth of the small intestine falls into Hui Chang (large intestine). The small
intestine is supported above by the umbilicus, the area responding to the point Shuifen (CV 9).
Hui Chang designates the large intestine whose superior mouth responds to the inferior
mouth of the small intestine.
In the Jia Yi Jing de Huang Fu Mi (214-282 A.D.), the length of the digestive tube is
calculated from the stomach, while in this chapter of the Lingshu, the calculation is made from
the mouth, hence the difference of the numbers between the two texts.
Figure 57:
Esophagus, stomach and intestines as seen in the era of Huangdi.
no 188/189.
172
CHAPTER XXXII
Normal Man Faced with a Shortage of Cereals
(Bing Ren Jue Gu)
Bing Ren signifies man in good health, normal man, and Jue Gu, the shortage
of cereals (deprivation of nourishment, inanition).
Chapter 32 of the Lingshu is devoted to the study of digestion and the function
of food reception of the stomach and intestines, fundamental basis of nutrition and
safeguarding of life.
In the man in good health, the intestines and stomach function normally. The
normal state of these viscera is maintained due to well-regulated dietary hygiene.
In contrast, in the case of exhaustion by shortage of nourishment, progressive
diminution of the quality of contents of the intestines and stomach has the great
emptiness of these viscera as a corollary; Jing Qi quintessence of the energy) and
Xin-Ye (organic liquid) become progressively exhausted, hence the disappearance of
nutritive phenomena ending in death.
Because Chapter 32 of the Lingshu is basically directed at analyzing the causes
of death in the originally healthy individual in a state of inanition during 7 days, it is
entitled: Normal Man Faced with a Shortage of Cereals (Bing Ren Jue Gu).
Chapter 32 consists of a single paragraph.
Huangdi:
I want you to explain to me why, if he is deprived of eating and
drinking, man dies at the end of 7 days?
173
Bagao:
Allow me to explain the cause
_ the radius of the stomach is 1
its length is 2 chi 6 cun. It can hold
2 dou of cereal and 1 dou 5 sheng
to you in detail:
chi 5 1/2 cun; its diameter is 5 cun;
3 dou 5 sheng of cereal; generally
of water suffice to fill it.
The 5 organs and 6 bowels, the form and the body, Jing and Shen, Qi (energy) and Xue
174
(blood) are maintained by Shui Gu (Water-Cereals). Therefore, the depletion of this latter is the
cause of destruction of the Xing (form) and Qi (energy).
II - N.V.N:
Some diseases do not kill at the end of 7 days of deprivation of eating and drinking
because the Shui Gu retained within the stomach and intestines is not completely eliminated.
191.
175
CHAPTER XXXIII
Study of the Seas
(Hai Lun)
Hai means Sea, site of reunion of 100 rivers. In Oriental language, all
movements of gathering or reunion bear the name Hai. For example: Ren Hai
(human sea).
Chapter 33 defines 4 words, Stomach, Chongmai, Tanzhong (CV 17) and Brain,
which are not only the source sites of Jing Shen (quintessence-mental) and Qi Xue
(energy-blood), but also the sites of reunion/gathering of Ying ( nutritive energy)
and Wei (defensive energy), Qi (energy) and Xue (blood) and the 12 Jingmai
(channels-vessels).
The reunion of the 4 vital substances, marrows, blood, energy, Water-Cereals
(Shui Gu), bears the name 4 human seas. These 4 human seas respond to the
4 cosmic seas which are the 4 cardinal points: East, West, North and South.
The classification and description of diseases and therapy of the excess and
insufficiency of these 4 seas are explicitly developed. Because these 4 seas of man are
taken as the object of this study, this chapter is entitled: Study of the Seas
(Hai Lun).
This chapter consists of 7 paragraphs.
PARAGRAPH 1
Huangdi:
I have understood in the rules of acupuncture that one must
176
(defensive energy), X u e
12 Jingmai unite with the
link up with the articular
(Si Hai). Please clarify this
Qi Bo:
Man also has at his disposal 4 Seas and 12 Jing Shui (waterways,
rivers). The Jing Shui flow down into the seas responding to the
4 cardinal points, East, West, North, South, hence the name 4 Seas.
192.
Huangdi:
How does man respond to the 4 Seas?
Qi Bo:
One must first go very deeply into the notions of Yin and Y a n g
(channels), Biao and Li (exterior, interior) of the 5 organs and 6 bowels
and the localization of the Ying-Shu points ( 1 ) to be able to determine the
4 Seas.
Huangdi:
How does one determine them?
Qi Bo:
1. Here, the term Ying-Shu represents the group of points called Wu Shu (5 Shu antique
points).
2. Here the word Shu designates the energetic or transmittable point.
Tanzhong (CV 17) is the Sea of Energy. Its Shu point of the
top is found above and below Zhu Gu (cervical vertebra) (3) and that of
the bottom is Renying (St 9).
The brain is the Sea of Marrow. Its Shu point of the top is
177
Baihui (GV 20) and that of the bottom is Fengfu (GV 16).
EXPLANATIONS AND COMMENTARIES
193.
I - Ma Shi explains:
This paragraph gives dissertation on the existence of 4 Seas in human beings.
The Earth has at its disposal 12 great routes of water called 12 Jing Shui (rivers), all
flowing out toward the sea, responding to those of Heaven, divided into West, East, North and
South (4 cardinal points). This is why on does not speak of 12 seas, but only 4 seas.
1. The stomach is the Sea of Shui Gu (Water-Cereals). Its Shu (kinetic or transmittable)
point of the top is Qijie (Qichong- St 30), located 5 cun below Tianshu (St 25); needle depth 0.3
cun, left in place during 7 expirations, dispersed immediately upon the arrival of the energy
(De Qi), apply 3 moxas.
Its Shu point of the bottom is Zu Sanli (St 36): needle depth 0.3 cun, left in place during
7 expirations, dipserse immediately upon the arrival of the energy, apply numerous moxas
(sometimes up to 100).
2. The Chongmai is the Sea of Blood of the 12 Jingmai. Its Shu point of the top is
Dazhu (Bl 11); needle depth 0.3 cun, left in place during 7 expirations, moxabustion prohibited.
Its Shu points of the bottom are Shangjuxu (other name Shanglian-St 37) and Xiajuxu (other
name Xialian-St 39). For the first, needle to a depth of 0.3 cun and apply 7 moxas; for the second,
needle to a depth of 0.3 cun and apply 48 moxas.
3. Tanzhong (CV 17) is the Sea of the Energy. Its posterior Shu points above and below
the cervical spine (Zhu Gu) designate Yamen (GV 15) and Dazhui (GV 14); needle to a depth of
0.3 cun, left in place during 6 expirations, apply 7 moxas.
It anterior Shu point is Renying (St 9); needling and moxabustion prohibited.
4. The brain is the Sea of Marrow. Its Shu point at the top is Baihui (GV 20); needle to
0.2 cun depth, apply 7 moxas.
Its Shu point of the bottom is Fengfu (GV 16); needle to 0.3 cun depth, moxa prohibited. To
localize this point, have the patient speak quickly and stongly; the point swells; it is located
1 cun above the edge of the hairline, in a crease.
II - Zhang Shi clarifies:
Heaven governs fertilization and Earth determines form (Xing). As a result, the bodily
form of the human being responds to the 4 Seas and the 12 Jing Shui (rivers) of Earth. The
energy of Heaven and that of Earth communicate with each other thanks to the presence of the
Qi Jie (energetic routes), located at the summit of the cranium, at the middle of the thorax,
abdomen and lower limbs. Via these routes, the energy of the channels ascends and descends,
enters and exits.
3. According to Ma Shi, the top and bottom of the cervical spine designate the points
194.
1. The stomach is the Sea of Shu Gu (Water-Cereals). Its Shu point of the top is Qichong
(Qijie-St 30); its energy reaches the abdomen and stops at the back Shu point (Weishu Bl 21), then
it redescends to Zu Sanli (St 36).
In summary, the Sea of Water-Cereals (Shui Gu) extends toward the top to go into
relationship with the Tian Qi (energy of Heaven) and toward the bottom to communicate with the
Yamen (GV 15) and Dazhui (GV 14).
178
III - N.V.N.:
Summarizing, the human being is endowed with 4 Seas:
1 - The Sea of Water-Cereals is controlled by the stomach. From Qichong (St 30), it
extends toward the dorsal region to the point Weishu (Bl 21), then toward the lower limbs, to the
point Sanli (St 36) (Figure 58).
2 - The Sea of the 12 Jingmai is controlled by the Chongmai. It extends from the dorsal
region, from the point Dazhu (Bl 11), toward the lower limbs, to the points Shanglian (St 37) and
Xialian (St 39) (Figure 59).
3 - The Sea of Energy is controlled by Tanzhong (CV 17). It extends from the area of the
cervical spine from the points Yamen (GV 15) and Dazhui (GV 14) toward the anterior area of the
neck to the point Renying (St 9) (Figure 60).
4 - The Sea of Marrows is controlled by Xuanzhong (GB 39) and Jugu (LI 16). It extends
from the top of the cranium toward the occipital base, that is to say, from the point Baihui (GV 20)
to the point Fengfu (GV 16) (Figure 61).
195.
179
Figure 58:
Extent of the Sea of Water-Cereals and its transmittable points.
196.
180
Figure 59:
Extent of the Sea of the 12 Jingmai and its transmittable points.
Note: The Chongmai is intrathoraco-abdominal.
197.
181
Figure 60:
Extent of the Sea of Energy and its transmittable points.
198.
182
PARAGRAPH 2
Figure 61:
Extent of the Sea of Marrows and its transmittable points.
199.
Huangdi:
The 4 Seas each have a benefit and a detriment, a blossoming
and a decline. How is that?
183
Qi Bo:
In man, to maintain the 4 Seas in the normal state is to maintain life. Therefore, one
must understand clearly that the Dao of Regulation is salutory to the maintenance of the body.
PARAGRAPH 3
Huangdi:
How are the favorable and unfavorable states of the 4 Seas?
Qi Bo:
PARAGRAPH 4
When the Sea of Blood is in excess, the subject has the feeling
of having a large body, without thinking of a disease.
184
PARAGRAPH 5
202...
Excess of the energy of the stomach expresses as bloating/abdominal fullness (4) and its
insufficiency by a sensation of hunger with anorexia.
201.
185
Figure 62:
The Chongmai and its two vessels: postero-internal and antero-external.
PARAGRAPH 6
202...
186
headache, buzzings of the ear. dull pain within the bones of the leg,
dizziness of the eyes and bodily asthenia.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
Sufficiency of the Sea of Marrows expresses by the solidness of the body... and longevity.
In contrast, its insufficiency causes vertigo and buzzings, lancinating pains of the calves,
headaches and diziness, panic and amblyopia, limb weakness and desire to go to sleep... signs,
among others, of brevity of life.
PARAGRAPH 7
Huangdi:
I have faithfully heard the words on excess
(of the 4 Seas). How does one balance them?
and
insufficiency
203.
Qi Bo:
Thorough examination of the Shu points cited above permits knowing the existence of the
routes of communication of the 4 Seas united to the channels and that of the channels to the
energy of the exterior.
When one achieves harmonization of emptiness and fullness, excess and insuficiency
immediately go into regulation.
The word harmful designates unfavorable phenomena causing worsening of the
disturbances of the energy of the channels, and the word favorable implies the sense of
improvement of these disturbances.
II - Ma Shi clarifies:
187
dispersion. In the event of emptiness, it is necessary to tonify, and in the event of fullness, one
should disperse. These methods are always beneficial and never injurous; they are always
favorable and never unfavorable.
III - N.V.N.:
In conclusion, in the treatment of disturbances of the 4 Seas (marrow, blood, energy,
Water-Cereals), the classification and description of signs and symptoms and localization of
kinetic and transmittable Shu points located above and below are necessary to determine the
emptiness and fullness in order to apply the method of tonification in the event of emptiness and
dispersion in the event of fullness.
In practice, one must always avoid the creation of Emptiness-emptiness/Fullnessfullness phenomena to not bring about deliterious, serious diseases.
In this manner, Zhang Jing Yue says: One must carefully examine the Shu points cited in
this chapter. In the event of emptiness, do not accentuate the emptiness, and in the event of
fullness, do not accentuate the fullness to avoid worsening the disease.
204.
TABLE:
CLASSIFICATON, DESCRIPTION AND TREATMENT OF DISTURBANCES OF THE 4 SEAS
188
205.
189
CHAPTER XXXIV
The Five Disturbances
(Wu Luan)
Disturbances
Disturbances
Disturbances
Disturbances
Disturbances
of
of
of
of
of
the
the
the
the
the
energy
energy
energy
energy
energy
PARAGRAPH 1
Huangdi:
The 12 Jingmai are distinguished into 5 Movements and divided into
4 Seasons. What are their disturbances and how does one treat them?
190
Qi Bo:
206.
Qi Bo:
_ at the level of the leg, the energetic disturbances are: ice cold
191
207.
Ma Shi explains:
Man has his 5 disturbances which manifest by different signs. His Jingmai unite to with
the 4 seasons; they are then in conformity with the laws of the natural world.
The pure energy must rise up toward the top and reach the Yang part even thought it is
found at the Yin part. The impure energy must be attracted toward the bottom and reach the Yin
part even though it is found at the Yang part.
Ying energy is of Yin nature; it is the source-substance for the production of Jing
(quintessence) and must follow the Tong Qi (a priori energy) in order to circulate correctly
within the Jingmai.
Wei energy is of Yang nature; it is nimble in its movements and must circulate within the
fleshly spaces (epidermis, dermis and muscles).
In the event of disturbance of the circulation of Ying and Wei, Pure and Impure fuse and
cause disturbances in thorax.
Therefore, the phenomena of non-conformity to the 5 Movements and to the 4 Seasons
are factors of disturbance, responsible for numerous displeasures, such as:
_ disturbances at the level of the heart
_ disturbances at the level of the lung
_ disturbances at the level of the stomach and intestines
_ disturbances at the level of the arms and legs
_ disturbances at the level of the head
whose specific signs are explicitly presented.
PARAGRAPH 2
Huangdi:
What are the specific methods of treating these 5 disturbances?
Qi Bo
Since there exist routes of entry (of the perverse energy), there
are surely routes of exit. To know these routes is to be able to acquire
the precise method of maintaining the body.
Huangdi:
Good. I would like you to inform me about these routes.
Qi Bo:
192
In disturbances at the level of the head, needle Tianzhu (Bl 10) and
Dazhu (Bl 11) of the Foot Taiyang (Bl); in absence of results, add the Ying
and Shu points of the Foot Taiyang (Bl).
In disturbances at the level of the arm and leg, first bleed the Xue
Luo (blood capillaries), then needle the Ying and Shu points of Yangming
(LI and St) and Shaoyang (SJ and GB).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
193
5 - In disturbances of the energy at the level of the arms and legs, one must:
_ first bleed the blood capillaries (Xue Luo) of these regions
_ then at the forearm, needle:
a - the Ying point of the Hand Yangming (LI), Erjian (LI 2): needle depth 0.3 cun, left in
place during 6 expirations and 3 moxas,
b - the Ying point of the Hand Shaoyang (SJ), Yemen (SJ 2): needle depth 0.2 cun, left in
place during 3 expirations and 3 moxas,
c - the Shu point of the same channel, Zhongzhu (SJ 3): needle depth 0.2 cun, left in place
during 3 expirations and 3 moxas,
_ and finally, at the foot, needle:
a - the Ying point of the Foot Yangming (St), Neiting (St 44): needle depth 0.3 cun, left in
place during 10 expirations and 3 moxas,
b - the Shu point of the same channel, Xiangu (St 43): needle depth 0.5 cun, left in place
during 7 expirations and 3 moxas.
c - the Ying point of the Foot Shaoyang (GB), Xiaxi (GB 43): needle depth 0.3 cun, left in
place during 3 expirations and 3 moxas,
d - and the Shu point of this channel, Lingqi (GB 41): needle depth 0.2 cun, left in place
during 5 expirations and 3 moxas.
210.
III - N.V.N.:
This paragraph gives information on the method of utilization of the Wu Shu (5 Shu
antique) points in the treatment of the 5 disturbances, in particular the Ying and Shu points of
the Yin and Yang channels as a function of the 5 Movements and 4 Seasons. The disturbances cited
in this chapter are of endogenous origin (energetic perturbations).
1 - In disturbances of the energy of the heart (Fire-Heat), one must needle the Shu-Yuan
points (Shu-Yuan= Humidity-Earth) of the Hand Shaoyin (He) and Hand Jueyin (XB) (to temper
them), that is to say, the points Shemen (He 7) and Daling (XB 7).
2 - In disturbances of the energy of the lung (Metal-Dryness), one must needle the Ying
point (Ying= Fire-Heat) of the Hand Taiyin (Lu) and Shu-Yuan point (Shu-Yuan= Earth-Humidity)
of the Foot Taiyin (Sp) to reestablish the equilibrium of Water-Fire so as to maintain the
coolness of this organ, that is to say, the points Yuji (Lu 10) and Taixi (Ki 3).
3 - In disturbances of the energy of the stomach and intestines (Dryness), one must needle
the Shu-Yuan point (Shu-Yuan=Earth-Humidity) of the Foot Taiyin (Sp) and the Shu point (Shu=
Spring-cool Wind) of the Foot Yangming (St) to reestablish the Yin-Yang equilibrium in order to
maintain the coolness at the level of these viscera, that is to say, the points Taibai (Sp 3)
and Xiangu (St 43).
In the absence of results, add the He point (He= Humidity-Earth) of the Foot Yangming (St),
that is to say, Zu Sanli (St 36).
4 - In disturbances of the energy of the head (site of gathering of the 3 Yang channels of
the body: Taiyang, Shaoyang and Yangming, channels which bring water toward the cranium), one
must reestablish the Yin-Yang circulation of this region via Tianzhu (Bl 10) and Dazhu (Bl 11).
In the absence of results, one must needle the distal points located on the foot, that is to
say, the Ying points (Ying= Winter-Water) and the Shu point (Shu= Spring-Wood-Wind) of the Foot
Taiyang (Bl) to activate the Water movement toward the cranium, that is to say, the points
Tonggu (Bl 66) and Shugu (Bl 65).
194
5 - In the disturbances of the energy at the level of the arm, one must needle the Ying
(Ying= Winter-Water) and Shu (Shu= Spring-Wood-Wind) points of the Hand Shaoyang (SJ) to
which one adds the Ying of the Hand Yangming (LI), that is to say, the points Erjian (LI 2),
Yemen (SJ 2) and Zhongzhu (SJ 3).
In disturbances of the energy of the leg, one must needle the Ying (Ying= Winter-Water)
and Shu (Shu= Spring-Wood-Wind) of the Foot Shaoyang (GB) to which one adds the Ying point of
the Foot Yangming (St), that is to say, the points Neiting (St 44), Xiangu (St 43) and Linqi (GB 41).
PARAGRAPH 3
211.
Huangdi:
How are tonification and dispersion applied in these cases?
Qi Bo:
II - N.V.N.:
195
212.
Table: Use of the Wu-Shu points (5 Shu Antique points)
in the treatment of the 5 Disturbances of endogenous origin.
196
213.
197
CHAPTER XXXV
Study on Intumescence
(Zhang Lun)
pulsologic intumescence
pulmonary intumescence
hepatic intumescence
splenic intumescence
gastric imtumescence
vesicular intumscence, etc... .
PARAGRAPH 1
Huangdi:
The pulse responds to Cun Kou (radial pulse). How does it reflect
the diseases of intumescence?
198
Qi Bo:
214.
PARAGRAPH 2
Huangdi:
Is Qi (energy) responsible for the intumescence found within the
interior of the Xue Mai (blood vessels) or within the interior of the
organs and bowels?
Qi Bo:
All three (blood vessels, organs and bowels) are affected by it,
but are not the principal sites of intumescence.
Huangdi:
I would like you to inform me about the principal sites of
intumescence.
Qi Bo:
Intumescence manifests outside the organs and bowels. It widens
the thorax and hypochondria and provokes distention at the level of the
skin, hence the name i n t u m e s c e n c e .
199
215.
In this paragraph, the disease is purely energetic. It hampers anatomic components like
the blood vessels, organs and bowels, hence the phrase All three are affected by it.
These anatomic components are not the sites where intumescence is located. In the
interior, it seeps its way into the inter-visceral sites, and at the exterior, into the epidermodermal spaces, hence the name intumescence-- that is to say, swelling associated with the energy
without anatomic lesion.
PARAGRAPH 3
Huangdi:
The organs and bowels located in the interior of the thorax and
abdomen are like precious objects conserved in a box. They each have a
name and different location and dwell in the same place. But within the
same area, the energy manifests by different syndromes. I would like to
know the cause.
(Qi Bos response has been lost).
EXPLANATIONS AND COMMENTARIES
Ma Shi emphasizes:
Huangdis question should have been accompanied by Qi Bos response. What a shame it
was lost!
PARAGRAPH 4
Huangdi:
I have still not completely understood. Explain it to me again.
Qi Bo:
and
The thorax and abdomen are the protective walls of the organs
bowels.
Luo
Tanzhong (middle of the thorax- CV 17) is the palace of the Xin Bao
(XB).
The stomach is the granary.
216.
200
area
b - Diseases of intumescence are localized neither in the interior of the vessels (Mai) nor
in the interior of the organs and bowels (Zang-Fu). First, they occur outside the organs and
bowels, that is to say, in the inter-visceral spaces, then they move away from there to reach the
interior of the thorax. It is as a result of this that the skin becomes swollen. In other words, the
skin is the principal site of turgescence (swelling).
c - The organs and bowels are located in the same places, in the interior of the thorax and
abdomen. But their pathologic manifestations are different because of their different delimitation
or marked boundaries Therefore:
_ the thorax and abdomen are considered protective walls of the organs and bowels,
_ Tanzhong (CV 17), as the palace of the Xin Bao Luo (XB),
_ the stomach, as granary,
_ the pharynx and small intestine, as routes of food conduction/expulsion,
_ the 5 doors of the stomach, as 5 doors of the house of people of long ago,
_ Lianquan (CV 23) and Yutang (CV 18), as the routes of the Xin-Ye (interstitial liquid).
d - The delimitation of the areas belonging to the 5 organs and 6 bowels is therefore
clearly stated. It allows explanation of the difference between the pathologic manifestations of the
organs and bowels.
217.
e - Diseases of intumescence are not caused by Ying Qi (nutritive energy) but only by Wei
Qi (defensive energy) because Ying Qi, endowed with Yin nature specialized in the conduction of
Jing Qi (energetic quintessence), is permanently guided by Tong Qi (innate, a priori energy). As a
result, Ying Qi can never be responsible for intumescence. But Wei Qi, circulating in the opposite
direction, follows the Mai (vessels) and infiltrates into the carnel spaces to trigger first
turgescence of the vessels (Mai Zhang), then progressively cutaneous turgescence (Fu Zhang).
f - The stomach is the sea (of food) of the organs and bowels, and Sanli (St 36) is its He
201
point. This is why one must disperse Sanli (St 36) one time in the acute case and three times in
the chronic case without concern for emptiness and fullness. The dispersion must be performed
on the field as soon as the disease appears.
Yang Yuan Re put forward: The contrary circulation of the energy always causes the
disappearance of the system of production/growth. In chronic cases, it is certain that
the disease is found in the state of emptiness and the disappearance can only be performed in the
presence of the obstruction of the energetic routes. If the doors are obstructed, one must open
them; if the windows are sealed shut, one must release them; if the essential energy is
insufficient, one must tonify it. To tonify, disperse and release at once is the right method of
treating intumescence. In recent diseases, the energy is not yet in the state of emptiness; a single
battle suffices in order to defeat, a single stick suffices to cure.
Zhu Ying Nian concludes: One must admit that numerous practitioners only know the
method of dispersion in the treatment of intumescence and totally ignore the routes of
communication and doors of Entry/Exit of the energy. And yet, once the knowledge of these
doors/windows and routes of communication are mastered, nothing appears difficult. As a
result, to attain the root (of energetic medicine), one must very attentively read the texts of the
Neijing.
II - N.V.N.:
The term 5 doors of the stomach designates the 5 routes of access which are: Yi Hou
(throat), Bi Men (cardia), Wou Men (fundus), Lan Men (pylorus) and Po Men (door of the soul). In
other words, the stomach profits from 5 routes of communication:
_ laryngo-pharyngeal route
_ cardiac route
_ intestinal route
_ hepato-renal route
_ pulmonary route.
218.
Zhang Ying Yue summarizes:
The pure energy responds to Ying Qi (nutritive energy) . Ying circulates within the
Jingmai. This energy is subtle and specific; it cannot cause the syndrome of intumescence.
The impure energy responds to Wei Qi (defensive energy). Wei circulates outside the
channels; this energy is nimble and volatile; it circulates within the flesh spaces. As a result,
turgescence is primarily due to disturbances of the circulation of Wei. First, it circulates within
the channels to provoke Mai Zhang (swelling of the vessels), then it penetrates into the flesh
spaces to trigger Fu Zhang (swelling of the skin).
Sanli (St 36) belongs to the Foot Yangming (St). Yangming is the sea of the 5 organs and
6 bowels; it governs the flesh system. This is why in diseases of intumescence, Sanli (St 36) is
used in dispersion, and the number of punctures depends on the chronicity of the disease.
PARAGRAPH 5
Huangdi:
Please inform me about the disease of intumescence.
Qi Bo:
202
1 - This paragraph demonstrates the contrary circulation of Wei Qi in the interior of the
walls (thorax and abdomen) at the level of the 5 organs and 6 bowels, responsible for
intumescence whose symptomatology always starts as functional signs (energetic, therefore
immaterial), slowly evolving toward anatomic signs (organic, therefore material).
Treatment of diseases of swelling (intumescence) consists of clarifying the notion of
favorable/contrary because to disperse emptiness and tonifying fullness is to separate the Shen
of the body; to aid the perverse energy and forget the essential energy is to disturb the source
(energetic). In this way, little workers commit serious errors in the practice of medicine and
attribute their fault to the celestial order (destiny). As for skillful workers, they tonify the
emptiness and disperse the fullness, that is to say, they make the Shen return and fill the
203
emptiness.
2 - Regarding the circulation, the term favorable/contrary is applied to the Ying energy
circulating in the interior of the Jingmai and to the Wei energy circulating at the exterior
(of the Jingmai). The former circulates in one direction and the latter in another direction, hence
the notion of favorable/contrary.
To fill the emptiness implies that, at the exterior, one must not allow the Jingmai, skin
and pores enter a state of emptiness, and in the interior, one must augment the potential of the
Shen Qi (mental energy) of the 5 organs and 6 bowels. This method is invaluable for great workers.
3 - The phrase ...without concern for emptiness and fullness, one must disperse on the
field cited in the previous paragraph and the phrase ...tonify emptiness and disperse fullness
mentioned in this paragraph denote that one must clearly discern the perverse energy and
essential energy in order to carry out tonification or dispersion. Sages of long ago went to much
trouble for future generations. Such is the profound meaning of the text.
PARAGRAPH 6
Huangdi:
How is intumescence produced? And what is its cause?
220.
Qi Bo:
204
disease of intumescence.
II - N.V.N.:
Here, the term 4 seasons designates the period determined by the movements of
insufficiency and excess during the day comparable to the 4 seasons:
morning = spring
noon = summer
evening = autumn
night = winter
In this way, in one day (24 hours), Ying and Wei, energy and blood obey the rules of
progressive activity.
PARAGRAPH 7
221.
Huangdi:
Correct. But by what criteria does one base ones judgment in
order not to triumph?
Qi Bo:
205
The phrase
??
modelled on the context according to which diseases of intumescence can localize at the level of
the Jingmai, organs and bowels. Here is the explanation of Zhang Jing Yue:
Despite its origin at the level of the Wei Qi, the disease of swelling can localize at the
Xue Mai (blood vessels) to trigger disease at the level of the Jingmai (channels), at the organs to
trigger disease at the Yin part and at the bowels to trigger disease at the Yang part. To understand
these three pathologic processes is to assure the Chen Qi (original or innate energy).
PARAGRAPH 8
222.
Huangdi:
The pathophysiologic study of intumescence being set down,
therapy consists of dispersing on the field without concern for
emptiness and fullness. In recent disease, one must needle one time, and
in distant (chronic) disease, three times. But in the event of absence
of results after 3 punctures, where does the error come from?
Qi Bo:
1. This phrase has been very poorly translated into Western language. 3 reunions designates the
union of the 3 energies: Ying, Wei and Chen Qi.
206
223.
207
CHAPTER XXXVI
Distinction of the 5 Types of Liquid Retention
(Wu Lung Xin Ye Bie)
PARAGRAPH 1
Huangdi questions Qi Bo:
Shui Gu (Water-Cereals), once in the mouth, are transported to
208
the stomach and intestines where they are transformed into metabolic
substances among which Ye (viscous substance) is differentiated into
5 types able to be excreted to the exterior via various factors.
In
this
manner,
for
example:
224.
2 - The bladder is like a frontier post where the Xin-Ye gather. This is the site where the
last phase of liquid decantation takes place. In this manner, the energy obtained becomes the
energy of the Taiyang (Bl) and the remaining water is rejected to the exterior in the form of urine.
Sweat, urine, blood, energy, marrow are all metabolized components from Shui Gu (WaterCereals) and from Xin-Ye (nutritive liquid).
To answer Haungdis question, Qi Bo divides these metabolites into Xin-Ye (interstitial
liquid and energy), into cold and heat, which are always elements in motion, responding to the
movements of the 4 seasons. This is why one must dress according to the cold and heat.
That the translators of the classic texts do not betray the spirit of the text!
225.
209
II - Ma Shi states:
In cold weather, closure of the pores prevents the energy and internal humidity from
circulating. In this case, water is no longer returned by the energy and it flows out toward the
bladder and is transformed into urine and into energy.
III - N.V.N.:
Chapter 36 (Distinction of the 5 Types of Liquid Retention) of the Lingshu tackles the
problem of liquid excretion. It establishes a connection with Chapter 23 (Discourse on the
5 Energies) of the Suwen which defines the 5 Transformations of Ye at the level of the 5 organs:
_ the heart transforms Ye into sweat
_ the lung, into mucus
_ the liver, into tears
_ the spleen, into saliva
_ the kidney, into drool.
PARAGRAPH 2
Qi Bo answers:
At the mouth, Shui Gu (Water-Cereals) are distinguished into
5 flavors each flowing out toward its own sea. The substance Xin-Ye
also possesses its own route; this is why the Sanjiao (SJ) transforms a
part of this substance into Qi (energy) intended to heat the flesh and
muscles and maintain the skin; this part has the name Xin (interstitial
l i q u i d ) . As for the remaining part, it gathers in the interior in very
specific places without spreading to the exterior and has the name Ye
(viscous liquid) ( 1 ) .
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph defines the process of triggering of sweat by the Xin substance. This
substance follows the energy of the Sanjiao (SJ) (2) to permeate the tissue spaces at the level of
the pores; it exteriorizes in the form of sweat; at this level, cold can infiltrate into the dermis and
provoke tissue rents with pain.
II - N.V.N:
1 - This paragraph is devoted to distinguishing Xin (interstitial liquid) and Ye (viscous
substance).
Xin is Yang; it follows the Wei (defensive) energy and circulates within the Yang part
210
(skin, flesh, muscle) of the body. Ye is Yin; it follows the Ying energy (nutritive energy) and
reaches the Yin part of the body to lodge in the joints and spinal canal. In this way, despite their
same origin, they have distinct names.
2 - According to Chapter 33 (Study of the Seas) of this classic, man possesses 4 seas:
_ the brain is the sea of marrows
_ the Chongmai, the sea of blood
_ the Tanzhong the sea of energy
_ the stomach, the sea of Water-Cereals (Shui Gu).
The 5 organs and 4 Seas receive the Sapor-Energies of the cereals via the route of the
channels. This is why the texts states: The Xin-Ye become transformed into energy and follows
its own route.
PARAGRAPH 3
Hot weather and thick clothing favor opening the pores and the
outflowing of sweat. This opening facilitates the infiltration of
perverse cold; it is retained in the spaces of flesh demarcation and
provokes stagnation of the Xin-Ye which bcome transformed into froth
(Bo) responsible for pain.
Cold weather favors closure of the pores and prevents circulation
of the humidity energy; water accumulates in the bladder and
becomes transformed into urine with escaping of Qi. ( 2 )
PARAGRAPH
227.
211
The
The
The
The
The
The
This is why the Xin-Ye substances of the 5 organs and 6 bowels all
gather at the eyes.
If the ailment reaches the heart, the energy is compressed and the
heart system is contracted.
The heart system being contracted, the lung is distended. The
distention of the lung causes overflowing of the Xin-Ye substance
toward the top.
The heart system must not therefore be contracted, and
must not therefore be distended because they no longer assure
movements of ascent and descent of their energy. This is why,
Shui Ye (Water-Viscous Liquid) follows the energy in order to
toward the top, it provokes cough and tears.
the lung
the
when the
overflow
212
PARAGRAPH 5
Heat lodged in the Zhongjiao (MJ) activates the digestive function
of the stomach and facilitates the movements of ascent and descent of
parasites responsible for gastrointestinal disorders. It is in this manner
that the dilation of the stomach and intestines is a factor triggering
afflux of the energy toward the top with flowing out of drool.
II - N.V.N.:
It is interesting to compare Chapter 28 (Oral Questions), which shows the process of
triggering sialorrhea, with this Chapter 36, devoted to the mechanism of outflow of drool.
These two phenomena have one same Kidney-Stomach origin. The first case is provoked
by the presence of Humidity-Heat, factor responsible for the production of the intestinal lines.
213
The second case is due to the presence of heat within the Zhongjiao (MJ) with, as a corollary, the
dilatation of the stomach. In these two cases, the energy of the Foot Shaoyin (Ki) cannot control
the Yangming (St); water directed by the Shaoyin (Ki) returns to the kidney organ and follows the
path of the Chongmai to reach Lingquan (CV 23) (Figure 63).
230.
Figure 63
Route of the Foot Shaoyin (Ki) toward the point Lianquan (CV 23).
PARAGRAPH 6
229...
230...
214
Figure 64
Formation of the marrow.
PARAGRAPH 7
231.
215
Jing (quintessence) unites with Ye (viscous liquid) of the 5 cereals to be transformed into
Gao (fatty substance) in order to permeate the bony cavities. At the top, this substance is very
useful for the marrow and brain, and at the bottom, it gathers within the internal part of the
thigh.
During the disequilibrium of Yin and Yang, this Ye substance descends and overflows the
Yin energy and and leaves behind it a state of malnutrition at the level of the marrow.
If the descent of Ye is too abundant, it causes a state of emptiness of the bony marrow,
hence lumbo-dorsalgia and ostealgia of the lower limbs.
Moreover, this descent of Ye favors deleterious phenomena such as:
_ obstruction of the energetic routes
_ accumulation of cereal liquid in the stomach and intestines
_ liquid retention at the level of the Xiajiao (LJ) and
_ overflowing of water to trigger the retention of water or edema.
no 232/233.
216
CHAPTER XXXVII
Five Approvals and Five Emissaries
(Wu Zue Wu Chu)
PARAGRAPH 1
Huangdi questions Qi Bo:
I have heard something about a method of diagnosis called
Wu Guan Wu Zue (five areas of observation and five approvals) to
217
The pulse manifests at Cun Kou (radial pulse) and the colors
appear at Wu Guan in order to respond to the 4 seasons and to the
pathologic state of the 5 organs. When perverse energy, located at the
level of the channels, infiltrates into the organ, one must treat the
interior.
II - N.V.N.:
235.
218
Here, the term Wu Guan designates, for example, the nose which is the Guan (examination
zone) of the lung. As for the word Zue (approval), it implies the manifestations of the energy of
the organ which can be perceived and examined.
Wu Zang (5 organs) is located in the interior, but their energy manifests at the exterior at
the level of Wu Guan (5 zones of observation) in such a way that interior and exterior
communicate.
The color of the Qi (energy) responds to Heaven, the Jing Mai respond to Earth and the
5 Movements govern the 5 organs of man. The color of the Qi appears on the face and the Qi of the
5 Movements responds to Heaven.
The path which goes from the interior to the exterior, that is to say from the organ toward
the Jing Mai and pilo-cutaneous system, responds to the path of the energy of Earth which rises
up toward Heaven.
The path which goes from the exterior toward the interior, that is to say, from the
epidermo-dermal system and system of Jing Mai toward the organs, responds to the path of the
celestial energy which descends toward Earth.
In total, the path of entry/exit and ascent/descent of the energy is carried out following a
circle without end. Such is the meaning of the phrase when perverse energy infiltrates into the
channel, it reaches the organ; one must treat the interior.
Zhang Jing Yues assertion is based on the movements of the energy, fundamental notions
of the practice of acupuncture, and, in the event of disturbance, one must treat at the level of the
organ.
PARAGRAPH 2
Huangdi:
Good. Are the colors only determined at Ming
Tang (nose) ?
Qi Bo:
observation),
and well
generous.
must be
236.
chin which
protection
This paragraph demonstrates the diagnostic elements of the face, among which are found
219
Ming Tang.
The word Jue designates the inter-eyebrow space, and Ding, the middle of the forehead.
Ming Tang designates the nose.
The area situated above the cheekbone and in front of the ear is called Fan Bi.
The concordance of the morphology of these areas and colors of the face is the indicator of
longevity. In the event of disease, one must base ones judgment on the colors to choose it or the
channels to needle. Effectiveness is immediate.
II - N.V.N.:
After discerning the 5 facial zones (Wu Guan
1 - Jue Ding
), zone which extends from the base of the tip of the nose, where
2 - Ming Tang (
the points Shangen (PC 4), Gan (point of the liver), Pi (point of the spleen), Wei (point of the
stomach) and Dan (point of the gallbladder) are found.
), zone which extends from the cheek to the front of the ear, where
3 - Fan Bi (
the points Lungxue (PC 11), Tingxue (PN 13), Tingling (PN 14), Tinggong (PC 15) are found.
4 - The outline of the face, there comprising the ear and chin, where the points
Dihe (PC 19), Fengyan (PC 13) are found.
237.
As for the other points of the principal channels and the other outside-channel points,
they are mentioned in our Medecine Traditionelle Chinoise, N.V.N. Edition.
Note, however, that the points of the principal channels are the doors of entry/exit,
ascent/descent of Ying (nutritive), while the outside-channel points are the sites of
concentration of Jing (quintessence) energy of the 5 organs/6 bowels.
220
Figure 65:
The 5 facial zones of observation (Wu Guan).
PARAGRAPH 3
Huangdi:
Do you wish to also inform me about Wu
Qi Bo:
Guan ?
221
238.
The lung, located in the interior, sends its energy to the nose to control respiration. As a
result, the nose is the Guan of the lung.
The liver, located in the interior, sends its energy to the eyes to discern the 5 colors. As a
result, the eyes are the Guan of the liver.
The spleen, located in the interior, sends its energy to the mouth and lips to absorb the
5 cereals (Wu Gu). As a result, the lips and mouth are the Guan of the spleen.
The heart, located in the interior, sends its energy to the tongue to discern the 5 flavors.
As a result, the tongue is the Guan of the heart.
The kidney. located in the interior, sends its energy to the ears to tune into the 5 sounds.
As a result, the ears are the Guan of the kidney. (3)
PARAGRAPH 4
Huangdi:
Based on Wu Guan (5 facial zones), what diagnosis can one
establish?
Qi Bo:
are
239.
I - Ma Shi explains:
Wu Guan (5 facial zones) are the sites of examination of the5 organs, and examination of
the colors of Wu Guan allows the determination of the diseases of the 5 organs.
The relationship between the 5 organs and the facial zones therefore have an obvious
diagnostic and therapeutic value.
3. Here, the word Guan designates the 5 sense organs.
II - N.V.N.:
We present below a table of physiologic and pathologic relationships of the 5 organs and
Wu Guan (sense organs).
222
Pathophysiologic
Modifications
Normal Functions
Lung
Nose
Distinction of 5 odors
(olfaction)
Liver
Eyes
Distinction of 5 colors
(vision)
Spleen
Mouth and Lips
Distinction of 5 cereals
(taste)
Heart
Tongue
Distinction of 5 sapors
(taste and speech)
Kidney
Ears
Distinction of 5 sounds
(hearing)
PARAGRAPH 5
Huangdi:
Where do the 5 Mai come from? How do the 5 Colors manifest? In
223
some cases, the colors are normal, but the disease worsens; how so?
Qi Bo:
240.
Wu Guan (5 facial zones) are poorly delineated. Jue (intereyebrow space) and Ding (forehead) are not developed enough; Ming
Tang (nose) (cheekbone and in front of the ear) is not clear enough;
the 4 sides (contour) of the face wear away and the lower part of the
face is devoid of chin... . In such an individual, longevity is not assured
and diseases are generally fatal.
PARAGRAPH 6
Huangdi:
The 5 colors appearing at Ming Tang are intended to examine the
energy of the 5 organs. Are the top and bottom, left and right of it
(Ming Tang: nose) also sites responding to the bodily forms?
Qi Bo:
The 5 organs are located at the center (Ming Tang: nose). The left
and right, top and bottom (of Ming Tang, nose) exactly correspond to the
different parts located in the interior of the body.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
Ming Tang designates the nose at the sides of which are found the zones of the 5 organs
and 6 bowels. This wishes to say that the 5 colors manifest at Ming Tang and the energy of the
organs/bowels appears following an specific order in the other parts of the face. (Figure 66)
This chapter studies the relationships of the Santai (3 powers: Heaven-Earth-Man), while
Chapter 49 (The Five Colors) gives dissertation on the energy and color of the 5 organs and
6 bowels with the purpose of evaluating the benignness or seriousness of the disease.
241.
224
Figure 66:
Zones of appearance of the colors of the 5 organs and 6 bowels.
no 242/243.
225
CHAPTER XXXVIII
Contrary and Favorable
Fat and Thin
(Ni Sun Fi Xu)
PARAGRAPH 1
244.
Huangdi:
I have heard you speak many times with clarity on the Dao of
Acupuncture. It seems to me that the Dao that you have submitted is a
226
PARAGRAPH
Qi Bo:
these
natural
laws?
245.
Qi Bo:
During drilling to a certain depth, water can gush out on its own
without being aided by the force of man. Similarly, as soon as one digs a
1. Unit of length.
2. This phrase, difficult to decipher, is known from different versions according to translators.
channel to drain water, the water circulates freely. These two examples
define the slippery and rough natures of the energy, the pure and impure
natures of the blood and the favorable and unfavorable natures of the
movement of the energy.
227
The Dao of Heaven and Earth, originating from natural phenomena, difficult to
comprehend, does not leave the square-circle sphere.
The phrases during drilling of a well... and one digs a channel... denote that the
movements can be contrary or favorable.
II - Ma Shi comments:
III - N.V.N.:
According to Oriental tradition, the compass and brace, circle and square are the symbols
of harmony of Heaven and Earth. This is not to say that Earth is square and Heaven is round
(4). It is a question of a common expression of the Far East to designate the balance of the natural
world.
According to the rules of Contrary-Favorable, the energy of Earth goes toward the left and
that of Heaven is directed toward the right.
This paragraph develops the analogy of drilling a well and digging a channel with the
effects of acupuncture.
PARAGRAPH 3
246.
Huangdi:
I would like to know about the amount of needlings applied in
individuals of white color and black color, in fat and thin, in adults and
children.
228
Qi Bo:
water.
The ambitious man ignores the Dao of neutrality (Zhong Hua).
PARAGRAPH 4
Huangdi:
How do you needle the thin?
Qi Bo:
229
In the thin, the skin is thin and the color is pale; the flesh is
withered and the lips are thinned out; the voice is weak; the blood is
pure and essential energy is slippery; the energy is easily exposed to
escape, and the blood, naturally exhausted. In this case, needling is
superficial and removal of the needle is rapid.
PARAGRAPH 5
Huangdi:
How do you needle individuals of normal build?
Qi Bo:
First, examine the skin and color which is white or black, then
apply an appropriate technique. In genuine and honest individuals, the
blood and energy are well-balanced; needling must not be lower or
higher than the usual number.
EXPLANATIONS AND COMMENTARIES
248.
I - Ma Shi explains:
Individuals of normal build are neither fat nor thin. If they present with a skin of
whitish color, needling is that which is advised for the thin. In contrast, if their skin is of
blackish color, needling is that practiced in the fat.
Among individuals of medium build, one must distinguish those who are good and
generous and those who are ambitious and deceitful. Concerning the good and generous, needling
must not be too deep and the needle must not be left in place for too long a time as in the fat. This
needling must not any more superficial and the removal of the needle must not be any more rapid
than that perfomed in the thin. This means to say that in them, one must apply without error the
usual number of needlings.
II - N.V.N.:
1 - According to Zhang Jing Yue, only genuine and generous individuals are worthy of
being called normal man. As a result, the principle of needling according to the normal number
(deep or superficial needling) is specially reserved for them.
230
PARAGRAPH 6
Huangdi:
How do you needle valiant individuals of large bone structure?
Qi Bo:
249.
Ma Shi explains:
This paragraph concerns the method of needling practiced in young valorous people of
large bone structure, among which one distinguishes two types of men:
_ muscular men of colossal build with slow activity whose blood is impure and energy is
coarse. In them, needling is deep and the needle is left in place as in the fat.
_ muscular men with agile movements whose blood is pure and energy slippery. In them,
needling is superficial and the removal of the needle rapid as in the thin.
PARAGRAPH 7
Huangdi:
How do you needle children?
Qi Bo:
In children, the muscles are still soft, the blood is not very
abundant and energy, still weak. The Hao type needle is then used;
needling is superficial and removal of the needle, rapid. One can
practice two sessions in a day.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
The Hao type needle designates the No. 7 needle of the group of the 9 Needles.
Because of the young age, needling is superificial and removal of the needle, rapid.
Because the needling is superficial and removal rapid, one can perform two sessions per day, but
231
the needling must not be deep and the needle must not be left in place.
II - Zhang Shi comments:
This paragraph concerns the needling of children whose source energy is not yet
completely defined; the flesh is still tender, the blood not very abundant and energy, still weak.
Infants bear the name Ying.
250.
In boys eight years old and girls of seven years of age, the energy of the kidney is found in
a state of plethora; the teeth change and hair grows long.
In men of 4X8=32 years and women of 4X7=28 years of age, the bones and joints are hard
and strong, the flesh and muscles are well developed.
Therefore, the bodily form, blood and energy, although they were maintained by the cereal
energy (acquired, a posteriori energy), have their root at the level of the Yuan Qi (original, innate,
a priori energy). One needles children two times per day because one aims to open the route of
production/growth of Yin and Yang, of the blood and energy.
PARAGRAPH 8
Huangdi:
What do you mean by during drilling to a certain depth, the
water gushes forth without being aided by the force of man?
Qi Bo:
232
251.
PARAGRAPH 9
Huangdi:
How do you distinguish the contrary and favorable circulation of
the 12 channels?
Qi Bo:
The 3 Yin channels of the hand go from the thorax to the hand
and the 3 Yang channels of the hand from the hand to the head.
The 3 Yang channels of the foot go from the head to the foot and
the 3 Yin channels of the foot from the foot to the abdomen.
EXPLANATIONS AND COOMENTARIES
I - Zhang Shi explains:
The object of this paragraph is to demonstrate the circulation of the 3 Yin and 3 Yang
channels of the hand and foot according to their favorable and unfavorable orientation in order to
respond to the 12 Jing Shui (rivers) of the energy of Earth (Di Qi).
II - N.V.N.:
This paragraph is the conclusion of Chapter 10 (Vessels-Channels) of this classic
concerning the direction of the circulation of the 12 Jingmai (see table and figure following).
Table
Direction of the circulation of the 12 Jingmai
233
Channels
Direction of circulation
252.
The direction of the circulation of the 12 Jingmai can be synthesized in the following
diagram:
234
Figure 67:
The 12 Jingmai and their circulation.
253.
235
Figure 68:
Circadian cycle of the 3 Yin and 3 Yang of the foot and hand.
PARAGRAPH 10
Huangdi:
Only the Foot Shaoyin (Ki) is endowed with a vessel directed
toward the bottom. Is this that?
236
Qi Bo:
_ ascending branches which go up to the leg saturating the 3 Yin channels (liver, spleen
and kidney)
_ and branches which reach the top of the foot and pass to the point Yongquan (Ki 1) on the
one hand, and on the other hand, to the space of the great toe saturating the Luo in order to heat
up the muscles and tendons.
In the event of stasis at the level of these branches, the absence of beating of the artery
237
(pedal) signals a contrary afflux (Jue Ni), responsible for cold feet. But which criteria explains
that? It is based on the information compared with the patient before examining the pulse. If the
artery (pedal) stops beating, it is an unfavorable sign; the opposite is favorable. The absence or
presence of energetic afflux at the level of the foot is therefore easy to diagnose.
256...
II - N.V.N.:
In relation to the Chongmai, we mention the explanation of Ma Zong Sai of the Tang
Dynasty:
The Chongmai constitutes a path called contrary-favorable conducting the Xue Qi
(Blood-Energy) as easily toward the interior (organs, bowels) as toward the exterior (skin, flesh,
muscles). It is named in this manner because the blood and energy that it conducts circulates at
the same time within the channels and outside the channels. In the first case, it circulates in the
same direction as the Jingmai, and in the second case, in the opposite direction. This circulation
agrees with the Dao of the celestial movements.
The blood and energy originating from the metabolism of the Cereal-Water (Shui Gu) floods
the 5 organs and 6 bowels. They are brought toward the epidermo-dermal system by the route of
the Chongmai (Figure 70).
The energy of the Shaoyin (Ki) is none other than the a priori Jing (innate energy or Tong
Qi) associated with the a posteriori Jing (acquired energy) of the Chongmai whose vital role is to
saturate the 3 Yin (Taiyin, Jueyin and Shaoyin).
The descending branch of the Chongmai brings this associated energy toward the top of the
foot to the tip of the great toe to reach the Luomai in order to heat up the flesh, muscles and
bones.
In total, the build of the human being is linked to the state of maintainance of the blood
and energetic system dependent on the Chongmai and Shaoyin (Ki).
255...
238
Figure 70:
Ascending and descending vessel of the Chongmai.
From 1 to 5: circulatory direction of the principal trajectory.
257.
239
CHAPTER XXXIX
Study on Blood Stasis at the Level of the Blood Luo
(Xue Luo Lun)
PARAGRAPH 1
Huangdi questions Qi Bo:
Do you wish to give me information about the localization of the
curious perverse energy (Ji Xie) not localizing within the Jingmai
(principal
channels)?
240
Qi Bo:
258.
EXPLANATIONS COMMENTARIES
I - Zhang Shi explains:
Chapter 63 (Discourse on Needling on the Opposite Side) of the Suwen states: Perverse
energy infiltrates into the pilo-cutaneous system and penetrates into the Sunluo (little branches
of the Luo). Not having the ability to reach the Jingmai (principal channels), it passes to the
Luomai (secondary vessels) to provoke the curious diseases (Qi Bing).
For this reason, Qi Bo answers Huangdi: It stagnates at the level of the Luo.
II - N.V.N.:
Perverse energy is called curious because it does not stagnate in the Jingmai, but at the
level of the Luomai which induces the diseases also called curious.
Here, the words Xue Luo designate blood stasis within the Sun Luo (little branches of the
Luo located in the skin).
The previous chapter (Ch. 38: Distinction of the 5 Types of Liquid Retention) is centered
on the study of the exteriorization of Xue (blood), Qi (energy) and Jing (energetic quintessence) of
the 5 organs/6 bowels via the route of the Chongmai. This chapter studies the exteriorization of
blood and energy via the route of the Luomai.
PARAGRAPH 2
Huangdi:
Why does the individual come down with fainting during the
needling of the Luomai?
Why does the blood spurt out to the exterior during removal of the
needle?
Why does black and turbid blood flow out in small amount?
Why does the blood obtained by needling the Xue Luo contain an
abundance of liquid substance?
Why is swelling produced at the level of the needling as soon as
the needle is removed?
259.
Why is either a small or very abundant flow of blood during the
needling of the Xue Luo accompanied by a pale white color of the facies?
Why, after removal of the needle, is the individual agitated despite
the absence of change of the color?
Why does the individual not stagger during an abundant outflow of
241
blood?
I would like to the know the reasons.
PARAGRAPH 3
Qi Bo replies:
In the fullness of the energy with emptiness of blood, needling
the Xue Luo is responsible for fainting.
In concomitant fullness of blood and energy with predominance of
Yin Qi (Yin energy), needling the Xue Luo provokes a spurting out of
blood. But this spurting out of blood is absent in the case of
accumulation of Yang Qi (Yang energy) and in the case of black and
turbid blood.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The interior of the Jingmai and the epidermo-dermal space are provided with blood and
energy grouped together into Yin and Yang.
The Jingmai are Yin in relation to the epidermo-dermal spaces which are Yang.
260.
1. In the case of fullness of the energy and emptiness of blood, needling the Xue Luo to
disperse the energy is the cause of simultaneous escape of Yin and Yang, hence fainting.
2. Concomitant fullness of the blood and energy designates the plethoric state of Yin and
Yang located at the exterior and in the interior of the channels. As a result, Yin Qi (located within
the interior of the channels) is in excess, and the blood (located at the exterior of the channels) is
slippery and active. This is why the blood spurts out during needling.
In contrast, in the case of chronic accumulation of Yang Qi (located within the interior of
the channels), if one does not disperse it, the blood becomes black and turbid and does not spurt
out during needling.
242
II - N.V.N.:
In stagnation or accumulation of Yang Qi, the blood is black and turbid because it is no
longer activated by the energy.
PARAGRAPH 4
During absorption of drinks, the liquid substance saturates the
Luomai before it is transformed into blood. This is why the blood
obtained by needling the Xue Luo contain a great amount of liquid
substance.
If this liquid substance does not come from a recent absorption of
drinks, it is the indicator of retention of water within the organism
which, in the long run, becomes transformed into edema.
PARAGRAPH 5
Yin energy accumulating in the Yang part originates from the
Luomai. This is why, during needling, the energy exteriorizes before
the blood and provokes swelling.
EXPLANATIONS AND COMMENTARIES
261.
243
PARAGRAPH 6
After a new combination of Yin and Yang, while their reunion is
still not definitive, if one hastens to utilize dispersion, Yin and Yang
escape, interior and exterior become separated, hence pale and green
color of the facies.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
This paragraph completes the previous one and stresses the importance of the reunion of
Yin and Yang, of exterior (Li) and interior (Biao).
The skin and hair are at the exterior and the Jingmai, in the interior. Yang Qi (Yang
energy of the exterior) harmonizes with Yin Qi (Yin energy of the interior). Such is the path of
reunion of Yin and Yang, of interior and exterior.
At the beginning of the function of Yin and Yang, their reunion is still precarious. This is
why needling in dispersion is the cause of their escape, leaving behind them a separation of the
interior and exterior, hence absence of color or pale green color of the facies.
PARAGRAPH 7
262.
Simultaneous escape of Yin and Yang with change of the color is due to bleeding provoked
at the level of the skin and Luomai.
If the bleeding is abundant without change in color, it is because needling the Luo has
caused an emptiness at the level of the Jing (principal channels).
The vessel-channels (Jingmai) are controlled by the heart and blood, by the Xin Bao (XB).
This is why abundant bleeding performed at the level of the vessels is the cause of anxiety.
II - N.V.N.:
During needling of the Luo, an abundant bleeding without change in color, but with a
sensation of anxiety and agitation, is due to the emptiness of the Jing (principal channels).
The Jing are in relationship with the Yin (blood) part of the 5 organs. As a result, the
emptiness of the Jing causes that of the organs, and in the emptiness of the organs, Yin escapes,
hence anxiety and agitation.
244
It is noted that anxiety is never accompanied by nausea (!) but by agitation (turmoil) in
spite of some translations which distort the Lingshu.
PARAGRAPH 8
The meeting of Yin and Yang can cause Bi disease (obstruction:
algopaesthesia). This is due to an engorgement of the Jing (principal
channel) in the interior and an overflowing of the Luo (secondary
vessels) at the exterior. Yin and Yang are simultaneously in excess; in
this case, an identical abundant bleeding does not cause emptiness of
the energy.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
1. Interior is Yin and exterior is Yang; Jing and Luo are Yin and the skin and hair are
Yang... . This information allows explanation of the movements of Entry/Exit and the Combination/
Union natures of Yin and Yang.
263.
The energy and blood at the level of the skin carry out movements from the exterior toward
the interior to saturate first the Sunluo (energetic capillaries) and Luomai (secondary vessels)
and secondly, the Jingmai (principal channels).
Conversely, from the interior toward the exterior, the movements of Blood/Energy are
carried out from the Yin part, that is to say, from the organs/bowels, in order to spread into the
Jingmai, then from the Jingmai into Luomai and Sunluo, and finally from the Sunluo to the skin.
Such is the phenomenon called combination of the interior and exterior, of Yin and Yang,.
2. If Yin and Yang are simultaneously in excess and their union causes an obstruction (Bi)
in the interior-exterior (epidermo-dermal) space, an identical abundant bleeding does not
provoke a state of emptiness of the energy.
Chu Ze Gong has pronounced:
The phrase the meeting of Yin and Yang can be transformed into Bi disease cited in this
paragraph has the same meaning as that mentioned in the previous paragraph.
In effect, because the combination of Yin and Yang is harmonious, their circulation
operates perfectly. In contrast, if, despite this combination, it produces phenomena of stagnation,
they are responsible for Bi disease.
The totality of Chapter 39 is devoted to the phenomena of Beginning/Ending-Entry/Exit
of the Jingmai and Blood/Energy. This is why Huangdi questions about abundant bleeding of the
Luo without causing emptiness of the energy and Qi Bo replies:The Combination/Union of Yin
and Yang can cause Bi disease. As a result, this Bi disease cited in the paragraph is not caused
by exogenous factors.
II - N.V.N.:
Bi diseases (algoparesthesias) are of two types of exogenous origin and endogenous origin.
In the two cases, dispersion is logical.
PARAGRAPH 9
245
Huangdi:
How does one examine them?
Qi Bo:
In fullness, the Xue Luo are firm and of red color and are
264.
arranged by length and width, at the top and at the bottom, without
fixed localization; sometimes they are fine like needles, sometimes they
are large like chopsticks... . One must disperse them according to the
rules and not get the wrong number (1) of needlings of the Luo.
To do the opposite is to provoke the above-noted signs.
This paragraph concerns the routes of entry and exit of the blood and energy at the level
of the Jingmai.
1. The terms In fullness... firm and red denote the abundant aspect of the blood.
The terms ...in length and width, at the top and at the bottom, without fixed location...
indicate the circulatory state of the blood and energy.
...fine like needles explains the stagnant state of the blood within the Sunluo and large
like chopsticks, the stagnant state of the blood of the Jingmai.
2. Here, the word number implies the idea of rhythmic movements transmitted by the
blood and energetic vessels during their entry and exit.
The movements of exiting are carried out from the Jingmai (principal channels), then from
the Luomai (secondary vessels) and finally from the Sunluo (energetic capillaries).
The opposite needling, that is to say, needling done first at the Sunluo, then at the Luomai
and finally at the Jingmai, is an erroneous needling able to provoke the above-noted signs, loss of
consciousness, escaping of Yin, difficult respiration, anxiety and agitation... .
II - Ma Shi states:
This paragraph explains the method of examination of blood stases at the level of the
Jingluo (principal channels and secondary vessels) whose ideal therapeutic technique is
dispersion which consists of tilting the needle to perform movements called in opposition. This
technique conforms to the number technique cited in the text. In contrast, the opposite
technique can cause unfavorable signs like fainting, spurting out of blood, swelling... .
1. Du Xo in pinyin.
III - N.V.N.:
Blood stases at the level of the Jingluo, particularly the Sunluo, very common in clinic, are
the precursory signs of numerous disease. For this reason, Ma Shi stresses the best method of
dispersion of the Luo according to the technique called in opposition. (see Figure 71 below).
265.
246
Figure 71:
In opposition technique in the needling of the Luo.
(stick countercurrent to the circulation)
PARAGRAPH 10
Huangdi:
During needling, the needle is hugged tightly by the flesh.
Why?
Qi Bo:
The energy of the 3 Yang (Taiyang, Shaoyang and Yangming) governs the external part of
the body.
Re Qi (heat energy) responds to the Yang energy.
266.
In contact with the heat, the needle is warmed up and provokes a reaction at the level of
the flesh which solidly clasps the needle.
In all cases of stasis and accumulation at the level of the Luo, the ideal method is
dispersion. If the needling is only applied on the flesh, it causes the clasping of the needle which
impedes the effectiveness of this method.
II - N.V.N.:
247
This phenomenon of clasping the needle is encountered daily in practice. In order to free
the needle, it suffices to execute a tapping with the finger on the shaft/handle of the needle.
267.
248
CHAPTER XL
Yin and Yang - Pure and Impure
(Yin Yang Qing Zhuo)
Chapter 40 of the Lingshu discourses on the properties and actions of the pure
energy and impure energy of the human organism.
The pouring out of the pure into the Yin (organ) and of the impure into the
Yang (bowel), and the existence of the pure within the impure and of the impure
within the pure, constitute the theme of this study.
The mixture of pure and impure and change in the top-bottom pole are the
causal conditions of the perturbation of the energy.
Based on the nature of these two energies, pure and impure, Qi Bo presents the
therapeutic method known as correspondant to Huangdi.
This chapter, having for an object the study of pure and impure energy as a
function of Yin and Yang, it is entitled: Yin and Yang; Pure and Impure (Yin Yang
Qing Zhuo).
This chapter consists of 6 paragraphs.
PARAGRAPH 1
Huangdi:
I have heard something about the analogy between the
12 Jingmai of the human being and the 12 great rivers of the earth. But
rivers differ in color and are distinguished by the pure state and
impure state of their water.
249
In the human being, blood and energy form one whole. How
then do you liken them with the 12 rivers?
Qi Bo:
If blood and energy form one whole, men of this world will be
unified. How therefore could discord arise?
268.
Huangdi:
My question concerns the blood state and energetic state of the
human organism and not the affairs of men of this world.
Qi Bo:
II - Ma Shi comments:
In the human being, blood and energy cannot form a single unity. This is why
disturbances of energy exist.
Chapter 12 (River Ways) of the Lingshu specifies:
The feet and hands are endowed with 3 Yin and 3 Yang (Taiyang, Shaoyang, Yangming,
Taiyin, Jueyin and Shaoyin) forming the 12 Jingmai which respond to the 12 river routes.
Therefore, for example:
_ the Foot Taiyang (Bl) unites at the exterior with the river named Qing Shui (Pure Water),
and at the interior, with the bladder.
_ the Foot Shaoyang (GB) unites at the exterior with the river named Wei Shui (Fragrant
Water), and in the interior, with the gallbladder, etc ... .
Therefore, the 12 Jingmai unite with the 5 Movements and the 5 Movements are divided
into 5 colors... .
Because the 12 Jingmai respond to the 12 rivers of different colors, the state of purity of
their energy is also different. As a result, in the living being, if the blood and energy could merge
into a single unity without being divided into pure and impure components, it would be
impossible to compare them to the 12 rivers of the Earth.
This is why Qi Bo concludes: The energy and blood of the human being cannot merge into
a single unity. If this was not this way, the men of this planet could unite and there would no
longer be dissentions which dishonor the human race.
269.
And Qi Bo adds: Disturbances of the energy in a living being can be related in others.
In short, Qi Bo expresses the principle of unity of action of the pure and impure energy.
250
III - N.V.N.:
The words Yin and Yang used in this chapter designate Yin channels and Yang channels.
Yin channels receive the pure energy, and Yang channels, impure energy.
The pure energy and impure energy belong to Heaven (respiration) and Earth (digestion).
In the organism, that of Heaven carries out movements of descent and that of Earth, movements of
ascent. The mixture of these two energies bears the name dyscrasia, necessary to the production
and transformation of the energy of the body.
PARAGRAPH 2
Huangdi:
I would like you to inform me about the pure energy (Qing Qi) of
the human being.
Qi Bo:
Man receives the cereal energy (Gu Qi) know as impure energy
and celestial energy (Tian Qi)
known as pure energy.
The pure flows down/pours out into Yin and the impure into
Yang. The impure follows the pure to reach the top (lung and heart) and
the pure follows the impure to reach the bottom (liver and kidney). The
reciprocal interference of pure and impure bears the name energetic
dyscrasia (Lun Qi).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
In the first place, the 6 bowels belonging to the impure group receive the cereal energy;
then this cereal energy becomes transformed into sophisticated and subtle energy which
exteriorizes at the level of the laryngo-pharyngeal system.
270.
This sophisticated and subtle energy will be gathered next by the 5 organs. As a result,
the 5 organs belong to the pure group.
II - N.V.N.:
1 - According to Zhang Jing Yue, there exists two types of energy in the human organism:
impure energy (or cereal energy) and pure energy (or celestial energy).
Thes two types of energy bear the name Chen Qi (original energy). According to Chapter 75
(Effect of Needling on the Source Energy and Perverse Energy) of this classic Chen Qi is
celestial energy asociated with cereal energy intended to give magnitude/extent in the form
(bodily).
2 - The larynx governs the celestial energy. The pure energy of Heaven leaves therefore
from the larynx and inserts/projects itself into Yin, that is to say, the organs.
The pharynx governs the terrestrial energy. The impure energy of the cereals therefore
leaves from the pharynx and projects itself into Yang, that is to say, the bowels.
The route by which the impure energy follows the pure energy is conducted from the
interior toward the exterior. As a result, the impure energy is directed toward the top.
The route by which the pure energy follows the impure energy is conducted from the
251
exterior toward the interior. As a result, the pure energy is directed toward the bottom.
The one ascends and the other descends. They cross and necessarily fuse. Their union and
interference bear the name energetic dyscrasia (Lun Qi).
Figure 1:
Phenomena of ascent and descent of the pure and impure energy
within the organism and the phenomenon of energetic dyscrasia.
PARAGRAPH 3
Huangdi:
Yin is pure and Yang is impure. But within the impure, there is
pure, and within the pure, there is the impure. How therefore do you
differentiate the pure and impure?
252
Qi Bo:
way:
In
general,
energetic
differentiation
is
done
in
the
following
_ first, the pure energy inserts into the lung and the impure
energy accumulates within the stomach.
_ second, the pure energy of the stomach is directed toward the
mouth and the impure energy of the lung inserts into the Jing
(channels) and accumulates in the sea (Hai).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
The site of reception of the celestial energy is pure and the pure inserts into Yin
(lung organ), and the site of reception of the cereal energy is impure and the impure accumulates
within Yang (stomach bowel).
After metabolization:
_ the pure energy of the stomach reaches the mouth
_ and the impure energy of the lung is directed toward the channels and accumulates
within Qihai (CV 6) and Tanzhong (CV 17).
As a result, the differentiation of pure and impure manifests without cessation, in every
moment, within our organism.
b - The lung (Taiyin) responds to Heaven, and the stomach (Yangming) belongs to CenterEarth. As a result, the pure ascends and is directed toward the lung; and the impure descends
and accumulates in the stomach. Such are the routes of ascent and descent of pure and impure.
c - Nevertheless, within the impure, there is the pure. As a result, after metabolization,
the pure energy of the stomach reaches the top and exteriorizes at the mouth, the mouth and nose
being the doors of entry and exit of the energy. Such is the place where the impure energy of the
cereals becomes transformed into pure energy; it reaches the top to regularize the respiratory
movements in order to respond to the movements of closing/opening of Heaven and Earth.
272..
d - Within the pure, there is the impure. As a result, after metabolization, the impure
energy of the lung descends and inserts into the channels (Jing), and in the interior it
accumulates within the seas (Hai).
Furthermore, the first directs the source of pure water, site of production of the Xin-Ye
(organic liquid)... . The word Sea (Hai) designates sea of pure energy (quintessence: Jing)
directed by the Xiajiao (LJ), site of interference/conjunction of Yin and Yang, of pure and impure
of the entire organism.
III - N.V.N.:
253
The previous paragraph uses the words Tian Qi (energy of Heaven) and Gu Qi (energy of
cereals) to mark the distinction between the pure and impure. This paragraph employs the terms
the pure is in the impure and the impure is in the pure to mark the differentiation between the
circulatory routes of the pure energy and that of the impure energy,
_ because the pure energy has the nature of emergence, it pours out into the lung,
_ and because the impure energy has the nature of submergence, it accumulates within the
stomach.
Nevertheless, since in the impure remains the pure, the pure energy, released at the level
of the stomach, reaches the top and exteriorizes via the mouth; it is intended to unblock the
respiratory route and liquid route.
Similarly, since in the pure remains the impure, the impure energy, released at the level
of the lung, reaches the bottom and flows out into the channels in order to transform into Xue
(blood), Ying (or Rong: nutritive energy) and Wei (defensive energy).
The seas of energy are three in number (Figure 71):
_ Qihai (sea of energy): CV 6
_ Shang Qihai (upper sea of energy): other name Tanzhong (CV 17)
_ Xia Qihai (lower sea of energy): other name Guanyuan (CV 4).
273....
254
Figure 71:
The 3 Seas of Energy
PARAGRAPH 4
272....
Huangdi:
All Yang channels are impure. Which is the most?
Qi Bo:
255
The Hand Taiyang (SI) receives more of the impure energy than
the
other
other
Yang
channels.
The Hand Taiyin (Lu) receives more of the pure energy than the
Yin channels.
The pure energy reaches the top and is directed toward the
orifices.
The impure energy reaches the bottom and is directed toward the
channels.
(Sp)
All the Yin channels receive pure energy, except the Foot Taiyin
which receives impure energy,
274.
I - Ma Shi explains:
1 - All the Yang channels receive impure energy. Among the Yang channels, the Hand
Taiyang (SI) is more impure than the others because the work of breaking down the food, which
has already started in the stomach, continues in the small intestine.
2 - All the Yin channels receive the pure energy. Among the Yin channels, the Hand Taiyin
(Lu) is more pure than the others because the lung organ, like a protective umbrella, only receives
the pure energy. This is why the pure energy of the lung reaches the top and is directed toward
the orifices. As for the impure energy, it reaches the bottom and gathers at Qihai (CV 6) and at
Tanzhong (CV 17).
3 - It is true that all the Yin channels receive pure energy, except the Foot Taiyin (Sp)
because the spleen organ is intimately linked to the stomach.
In other words, the stomach needs the spleen to fulfill its digestive functions.
II - N.V.N.:
The small intestine receives the barely purified products coming from the stomach. In
other words, the Hand Taiyang (SI) only receives the impure energy coming from Yang.
The lung is a protective cap of the collection of the system of 5 organs/6 bowels, site of
outflowing of the pure energy, therefore pure site of the pure. In other words, the Hand Taiyin
(Lu) only receives the pure energy coming from Yin.
The pure energy reaches the top and is directed toward the orifices means that the pure
part of the energy of the stomach ascends and exteriorizes via the buccal route. As for the impure
part, it descends and reaches the channels.
The stomach receives the food products; the spleen receives the energy of these products.
In other words, the Foot Taiyin (Sp) only receives the impure energy; but this is the impure part
of the pure.
Yang Yuan Re concludes: The Hand Taiyang (Lu) responds to Heaven; as a result, it is the
only one which receives the pure energy. The Foot Taiyin (Sp) responds to Earth; this is why it is
the only one which receives the impure energy.
256
PARAGRAPH 5
Huangdi:
What is the method of treatment of the pure energy and impure
energy?
275.
Qi Bo:
In therapy, one must distinguish the Yin channels and Yang channels.
The pure energy belongs to Yin; Yin channels are pure and their energy slippery (Hua).
The impure energy belongs to Yang; Yang channels are impure and their energy rough (Se). Such
are the natural characteristics of the energy.
Yin responds to interior and deep. This is why needling the Yin channels must be deep and
the needle left in place a long time.
Yang responds to exterior and superficial. This is why needling the Yang channels must be
superficial and the needle rapidly removed.
The fusion of pure and impure is characterized by the phenomena of non-descent of the
impure energy and non-ascent of the pure energy. In that case, it is advised to apply the law of
the 5 Movements (Wu Xing) or the rules of the 8 tempero-spatial signs (Ba Gua) in needling the
Yang channels superficially and rapidly removing the needles or in needling the Yin channels
deeply and allowing the needle to remain in place a long time. But this technique is only used in
certain fortuitous cases and does not constitute a generalized rule.
1. Trigram (!?).
2. 5 elements (!?).
II - N.V.N.:
The nature of the pure energy is to be slippery and active, and that of the impure energy,
rough and passive.
Treatment consists of harmonizing the natures of these two energies according to the
localization of the disease using the method known as correspondant of deep or superficiial
needling.
257
277.
258
CHAPTER XLI
Correlations Between Yin-Yang and the
Sun-Moon System (days and months)
(Yin Yang He Yua Ye)
Chapter 41 of the Lingshu is based on the Yin and Yang natures to explain that
1 - in space,
_ Heaven is Yang
_ Earth is Yin
_ Sun is Yang
_ Moon is Yin.
2 - in the human being,
_ the part which extends from the lumbar region to the top responds to
Heaven, therefore to Yang corresponding to the sun,
_ the part which extends from the lumbar region to the bottom responds
to Earth, therefore to Yin corresponding to the moon.
3 - from this information,
_ being Yang, the 10 Celestial Trunks (Tian Gen) respond to the
10 channels of the 2 hands (left and right),
_ being Yin, the 12 Terrestrial Branches (Di Chi) respond to the
12 channels of the 2 feet,
_ during the 2 seasons winter-spring, the energy of man is
predominantly at the left,
_ and during the 2 seasons summer-fall, the energy of man is
predominantly at the right.
For this reason, in clinical practice,
_ unilateral needling is advised against,
_ and needling the channels responding to the 10 Celestial Trunks and
12 Terrestrial Branches is also advised against, to not risk injuring the original
energy (Yuan Qi).
Briefly, the key object of this chapter is based on the solar and lunar
movements to explain the emptiness and fullness, growth and decline of Yin and
Yang and the relationship between the Yin and Yang channels of the foot and hand,
hence the title: Correlations Between Yin and Yang and the Sun-Moon System.
This chapter consists of 7 paragraphs.
259
PARAGRAPH 1
Huangdi:
I have heard it said that Heaven responds to Yang and that Earth
responds to Yin; that the sun is Yang and the moon is Yin. What are the
concordances in man?
Qi Bo:
The region which extend from the lumbars to the top belongs to
Heaven and that which extends from the lumbars to the bottom responds
to Earth. As a result, Heaven is Yang and Earth is Yin.
The 12 Jingmai (channels-vessels) of the foot respond to the
12 moons (= 12 months) and the moon is created from water (1). This is
why what is located at the bottom belongs to Yin.
The 10 digits (of the hand) respond to the 10 suns (= 10 days) and
the sun governs fire ( 2 ) . This is why what is at the top belongs to Yang.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
1 - What contains an abundance of Yang energy belongs to Heaven, and what contains an
abundance of Yin energy belongs to Earth. The union of these two energies is called man. This is
why the energy of the upper half of the body responds to that of Heaven, and the energy of the
lower half of the body responds to that of Earth.
The sun responds to Fire and the Earth, to Water. Man comes from the Fire energy and
Water energy of Heaven and Earth which create the bodily form. As a result, the upper half of
the body belongs to Yang and responds to the sun, and the lower half belongs to Yin and responds
to the moon.
2 - The 10 days respond to the 10 trunks (Gen) of Heaven and the 12 months respond to the
12 branches (Chi) of Earth. This is why the 12 Jingmai (channels) of the foot respond to the
12 months (or 12 moons) and the 10 digits of the hand respond to the 10 days (or 10 suns).
3 - In total, the human being is created a priori by Water energy and Fire energy. For
this reason, man unites with Heaven and with Earth.
1 and 2. The translation is literal. These expressions are very common in Oriental literature. See
further on.
II - N.V.N.:
1. The word moon designates month because the lunar appearance is monthly, and the word
sun designates day because the solar appearance is daily.
According to the Oriental calendar (lunar-solar calendar),
_ the 12 moons (or 12 months) are represented by the 12 Terestrial Branches (Chi):
Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu and Hai. These 12 months represent the year.
260
_ the 10 suns (or 10 days) are represented by the 10 Celestial Trunks (Gen):
Jia, Yi, Bing, Ding, Wou, Ji, Geng, Xin, Ren and Gui. These 10 days represent one week. (3)
2. The 12 Jingmai of the 2 feet (Yin) designate the 3 Yin and 3 Yang: Foot Taiyang, Foot
Shaoyang, Foot Yangming, Foot Taiyin, Foot Jueyin and Foot Shaoyin. These 12 Jingmai respond to
the 12 moons (12 months) and to the 12 Terrestrial Branches (Yin).
The 10 digits of the 2 hands (Yang) respond to the 10 suns (10 days) and to the week of
10 days (lunar-solar calendar) because they are situated above the lumbar region.
3. Zhang Jing Yue furnishes these observations:
The sun is a Yang star; this is why it governs Fire. The moon is a Yin star; this is why it
is created from Water.
The sun responds to Yang whose number is 5, an odd number, multiplied by 2 (2X5=10).
This is why a week is composed of 10 suns (10 days). The moon is Yin whose number is 6, an
even number, multipled by 2 (6X2=12). This is why a year is composed of 12 moons (12 months).
Our ancestors used the 12 Terrestrial Branches (Chi) to record the 12 months of the year.
When their energy (sun and moon) unites with that of man, the area located above the
lumbars is Yang, and that located below the lumbars is Yin. The hands, located above the lumbars,
are therefore Yang, and the 10 fingers respond to the 10 suns (10 days). The feet, located below
the lumbars, therefore are Yin and are supplied by the 12 Jingmai to repond to the 12 moons
(12 months).
280.
PARAGRAPH 2
Huangdi:
How do they agree with the vessels?
Qi Bo:
Chen (V) responds to the 3rd month; it governs the Yangming (St)
channel of the left foot.
Si (VI) responds to the 4th month; it governs the Yangming (St)
channel of the right foot.
These latter two Yang channels unite at the anterior part of the
261
(luminous/bright
Yang).
2 - Shen (IX) responds to the 7th month; it governs the Shaoyin (Ki)
channel of the right foot.
Chou (II) responds to the 12th month; it governs the Shaoyin (Ki)
channel of the left foot.
You (X) responds to the 8th month; it governs the Taiyin (Sp)
channel of the right foot.
Zi (I) responds to the 11th month; it governs the Taiyin (Sp)
channel of the left foot.
Xu (XI) responds to the 9th month; it governs the Jueyin (Li)
channel of the right foot.
Hai (XII) responds to the 10th month; it governs the Jueyin (Li)
channel of the left foot.
The latter two Yin channels are the sites of termination of the Yin
energy. This is why they bear the name Jueyin (terminal Yin).
262
left foot. The Taiyang therefore results from the Shao (little) movement toward the Tai (Great)
movement belonging to the energy of the vessel of the bladder.
_ the 5th month responding to Wu (VIIth Terrestrial Branch) governs the Taiyang of the
right foot (at the tip of the 5th toe), site of conduction of the energy.
_ the 3rd month responding to Chen (Vth Terrestrial branch) governs the Yangming of the
left foot, that is to say, the energy of the energetic vessel of the stomach.
_ the 4th month responding to Si (VIth Terrestrial Branch) governs the Yangming of the
right foot (at the tip of the 2nd toe), site of conduction of the energy.
These latter two channels bear the name Yangming because the 3rd and 4th months are
intermediary months in relation to the 1st, 2nd, 5th and 6th months and because they unite at the
anterior part of the body.
III - N.V.N.:
This difficult paragraph merits clarification and more analytical development.
1 - This chapter 41, following Yin and Yang, explains that:
_ Heaven is Yang,
_ Earth is Yin,
_ Sun (day) is Yang,
_ Moon (month) is Yin.
According to this same Yin and Yang information in man:
_ the upper half of the body is Yang,
_ the lower half of the body is Yin.
Applying this Yin-Yang information to Gen-Chi (trunks and branches):
263
_ the 10 Celestial Trunks, which represent the week of 10 days, are Yang.
_ the 12 Terrestrial Branches, which represent the 12 months, are Yin.
By deduction,
_ The feet and 12 months are Yin... . This is why the object of study of this Paragraph 2 is
to explain the part located at the bottom of the body responding to Yin and to comment on the
relationship existing between the 12 channels of the 2 feet and the 12 Terrestrial Branches
(which represent the 12 months).
As for the following paragraph (Paragraph 3), it is devoted to the study of the upper part
of the body responding to Yang and comments on the relationship between the 10 channels of the
2 hands and the 10 Celestial Trunks (which represent the week of 10 days).
283.
2 - The word Yin
The ancients used the 12 Terrestrial Branches beginning with the character Yin and
associating it with the 12 months giving each a symbol. This combination bears the name Yue Jian
(lunar symbols or symbols of the months).
The symbols of the 12 months are:
Yin (III) : symbol of the 1st month (January)
Mao (IV) : symbol of the 2nd month (February)
Chen (V) : symbol of the 3rd month (March)
Si (VI) : symbol of the 4th month (April)
Wu (VII) : symbol of the 5th month (May)
Wei (VIII) : symbol of the 6th month (June)
Shen (IX) : symbol of the 7th month (July)
You (X) : symbol of the 8th month (August)
Xu (XI) : symbol of the 9th month (September)
Hai (XII) : symbol of the 10th month (October)
Zi (I) : symbol of the 11th month (Novenber)
Chou (II) : symbol of the 12th month (December).
These symbols, determined by star observation, are always used by Orientals.
The learned of antiquity, observing the phenomena of solar and lunar circumduction, have
noted that:
_ each year, from the winter solstice (11th lunar month), the days gradually become
longer and nights progressively shorter. These phenomena are called progression of Yang and
regression of Yin.
_ each year, from the summer solstice (5th lunar month), the days gradually become
shorter and nights progressively longer. These phenomena are called progression of Yin and
regression of Yang.
In other words, from the 11th month (lunar) to the 5th month of the following year, that is
to say, from winter to summer (in passing spring), Yin being maximal, Yang is born. This is the
period of transformation of insufficient movements of Yin into excessive movements.
In order to explain the gradual regression of Yin from Jue (end, termination), from Tai
(great) and from Shao (little), one bases ones knowledge on the notion of decline/growth of Yin
and Yang, on the site of displacement of Yang from the left and on the site of displacement of Yin
from the right, associating them with the 2 seasons winter-spring and with the 12 Jingmai of
the left foot,
_ the 10th month governs the Jueyin (Li) of the left foot,
_ the 11th month governs the Taiyin (Sp) of the left foot,
_ the 12th month governs the Shaoyin (Ki) of the left foot.
264
a - Upon the arrival of spring, the energy progressively develops from Shao (little), from
Tai (great) and from Ming (luminosity) to maximal fullness:
_ the 1st month governs the Shaoyang (GB) of the left foot,
284.
_ the 2nd month governs the Taiyang (Bl) of the left foot,
_ the 3rd month governs the Yangming (St) of the left foot.
b - Summer is Yang. From summer to fall, the Yin energy gradually develops and Yang
energy regresses. This is why the two seasons summer-fall unite with the 12 Jingmai of the
right foot:
_ the 4th month governs the Yangming (St) of the right foot,
_ the 5th month governs the Taiyang (Bl) of the right foot,
_ the 6th month governs the Shaoyang (GB) of the right foot.
This phenomenon explains that in summer the regression of Yang energy is gradually
carried out from Ming (luminosity), from Tai (great), and from Shao (little).
c - In Fall, the Yin energy is goes progressively into fullness:
_ the 7th month governs the Shaoyin (Ki) of the right foot,
_ the 8th month governs the Taiyin (Sp) of the right foot,
_ the 9th month governs the Jueyin (Li) of the right foot.
This gradual progression of the Yin energy is therefore carried out in the fall, from Shao
(little), from Tai (big) and from Jue (end, termination).
In total, Paragraph 2 comments on the intermediary of the 12 Jingmai of the left foot and
right foot associated with the 12 months and 4 seasons, the phenomena of emptiness and fullness
of the 12 channels of the human being according to decline-growth of the natural world.
3 - Emptiness and fullness of Yin and Yang take place in the course of one year and
constitute the true core/root of the problem of the relationship known as opposition/
complementarity, a problem resolved by the ancients thanks to the method of calculation by
numbers. In this manner:
a _ the 1st month and 6th month govern the Shaoyang of the 2 feet. One obtains the
number: 1 + 6 = 7
_ the 2nd month and 5th month govern the Taiyang of the 2 feet. One obtains the number:
2+5=7
_ the 3rd month and 4th month govern the Yangming of the 2 feet. One obtains the number:
3 + 4 = 7.
These are the compatible natures of the 1st half of the year.
b - Upon the arrival of the second half of the year, the same calculation is used:
_ the 7th and 12th months govern the Shaoyin of the 2 feet. One obtains the number:
7 + 12 = 19
_ the 8th and 11th months govern the Taiyin of the 2 feet. One obtains the number:
8 + 11 = 19
_ the 9th and 10th months govern the Jueyin of the 2 feet. One obtains the number:
9 + 10 = 19.
From this number, 19, if one removes the number 12 of the twelve months of the year, one
obtains the number 7, equivalent to the number 7 of the first half of the year.
4 - In light of facilitating understanding and use, we present below a table of coordinates
of the 12 channels in relationship to the 12 months.
285.
265
Channels
Lunar Symbols
(12 Terrestrial Branches)
Month
10th month
9th month
11th month
8th month
12th month
7th month
1st month
6th month
2nd month
5th month
3rd month
4th month
Month
Channels
COMMENTS:
According to the experiences of our ancient masters, it is strictly forbidden to needle the
channels at the moment when they respond to the 12 months.
Example: in the month of January, do not needle the points of the channel of the left
Foot Shaoyang (GB) because needling the Jingmai responding to the lunar symbols could injure the
essential energy (see further on, Paragraph 6).
266
Yin.
Comparing Yin and Yang of the 2nd half of the year and Yin and Yang of the 2 feet, one
notices that:
a - The 1st, 2nd and 3rd months belong to Yang in Yang. It concerns the phenomena of
gradual progression of Yang. This is why the 1st month (January) is called Month of Birth of Yang.
First, Yang progresses to the left side, then to the right side. As a result,
_ the 1st month governs the left Foot Shaoyang
_ the 2nd month governs the left Foot Taiyang
_ the 3rd month governs the Left Foot Yangming.
b - The 4th, 5th and 6th months belong to Yin in Yang. It concerns the phases of gradual
decline of Yang and progressive birth of Yin. This is why:
_ the 4th month governs the right Foot Yangming
_ the 5th month governs the right Foot Taiyang
_ the 6th month governs the right Foot Shaoyang.
During one year, the Yang energy reunites between the 2 months, Chen (V) and Si (VI),
belonging to the 1st half of the year. This phase is named Union of 2 Yang in front (4) and has the
name Yangming implying the sense of maximal fullness of Yang.
c - The 7th. 8th and 9th month belongs to Yin in Yin. As a result, the 7th month is the
month of birth of Yin. First, Yin progresses to the right side , then to the left side, This is why:
_ the 7th month governs the right Foot Shaoyin
_ the 8th month governs the right Foot Taiyin
_ the 9th month governs the right Foot Jueyin.
d - The 10th, 11th and 12th month belongs to Yang in Yin. This is the phases of gradual
regression of Yin and gradual progression of Yang. This is why:
_ the 10th month governs the left Foot Jueyin
_ the 11th month governs the left Foot Taiyin
_ the 12th month governs the left Foot Shaoyin.
Nevertheless, in one year, the Yin energy reunites between the 2 months, Xu (XI) and
Hai (XII), of the second half of the year. This reunion bears the name Crossing of 2 Yin at the End.
Here, the Yin energy is in maximal fullness
Such are the methods of calculation of emptiness and fullness of Yin and Yang during one
year. This is why:
_ the 1st and 6th months reunite
287.
_ the 2nd and 5th months reunite
_ the 3rd and 4th months reunite
and the Yangming energy reunites in front
_ the 7th and 12th months reunite
_ the 8th and 11th months reunite
_ the 9th and 10th months reunite
and the Jueyin energy reunites behind (5).
4. Here, the term in front designates the 1st half of the year.
5. Here, the term behind designates the 2nd half of the year.
COMMENTS:
All the above-cited notions differ from what we call Jueyin-Wind-Wood, YangmingDryness-Metal, etc... because:
1 - According to Zhang Shi:
The 6 energies govern the annual energies:
267
_
_
_
_
_
_
288.
5 - From Chapter 16 (Importance of Examination of the End of the Jing) of the Suwen:
At the 1st and 2nd months, the energy of man is found at the liver; at the 3rd and 4th
months, the energy of man is found at the spleen, etc. ....
6 - From Chapter 71 (Great Study on the Preparation of the Cyclic Recording of the
6 Energetic Sources) of the Suwen:
6. Here, the words Wood, Fire, Earth, Metal, Water respond to the 5 Movements a posteriori.
268
PARAGRAPH 3
289.
269
The 10 digits (hand) are associated with the 10 days and 10 Celestial Trunks because
all these elements are of Yang nature.
But the days which extend from Jia (1) to Ji (6) are Yang in Yang, and the days which
extend from Geng (7) to Gui (10) are the Yin in Yin. This is why:
_ Jia (1) responds to the Hand Shaoyang of the left side.
_ Ji (6) responds to the Hand Shaoyang of the right side.
_ Yi (2) responds to the Hand Taiyang of the left side
_ Wu (5) responds to the Hand Taiyang of the right side (these 2 latter movements
progress from Shao to Tai).
_ Bing (3) responds to the Hand Yangming of the left side.
_ Ding (4) responds to the Hand Yangming of the right side.
The name Yangming is the result of the union of the 2 fires, fire of the 2 Yang channels:
Shao and Tai.
_ Geng (7) responds to the Hand Shaoyin of the right side.
_ Gui (10) responds to the Hand Shaoyin of the left side.
_ Xin (8) responds ot the Hand Taiyin of the right side.
_ Ren (9) responds to the Hand Taiyin of the left side.
Such are the correlations between the 10 digits (hand) and 10 Celestial Trunks.
II - N.V.N.:
The previous paragraph concerns the correlations between the 12 Terrestrial Branches
(representing the 12 months of the year) and the 12 channels of the foot, while this one shows the
correlations between the 10 Celestial Trunks (representing the 10 days of the week) (7) and the
10 channels of the hand.
As in the previous case, the ideas of interrelationships of the 4 seasons and 5 Movements
are indispensible to understand that the 10 Celestial Trunks can represent the 10 days of the
week and be related to the 4 seasons of the year.
7. Not to be confused with the 7 days of the week. See page 260 and Footnote 3.
In this manner,
_ Jia-Yi (1-2) responds to Wood and governs spring
_ Bing-Ding (3-4) responds to Fire and governs summer
_ Wu-Ji (5-6) reponds to Earth and governs end of summer.
(These Days-Seasons movements belonging to the 1st half of the year are Yang).
_ Geng-Xin (7-8) responds to Metal and governs autumn
270
290.
271
concerns the year with its 6 energies and Shou (hand) concerns the day, particularly the
10 days of the week with their 5 Movements.
This is also because Jueyin designates the Xin Bao Luo (XB) making up an integral part of
the heart organ.
Chu Zi Gong adds:
Upon examination of the numbers of He Du and Lu Shu (of the I Jing) (8), the number
5 is at the center and governs Yang. And upon examination of the 5 Movements, Wood and Fire
belong to Yang, and Metal and Water, to Yin.
We present below a table of correlations between the 10 Celestial Trunks and 10 channels
of the hand:
Chronological
Order of the
Celestial Trunks
10 Trunks
Channels of the
Left Side
Chronological
Order of the
Celestial Trunks
10 Trunks
Channels of the
Right Side
Ren
Hand Taiyin
Xin
Hand Taiyin
10
Gui
Hand Shaoyin
Geng
Hand Shaoyin
Jia
Hand Shaoyang
Ji
Hand Shaoyang
Yi
Hand Taiyang
Wu
Hand Taiyang
Bing
Hand Yangming
Ding
Hand Yangming
REMARKS:
Following the experiences of our ancient masters, it is strictly advised against to needle
the channel at the time when it responds to the 10 days of the week (10 Celestial Trunks) in
order not to risk injuring the essential energy. (see Paragraph 6)
8. Classic of Changes.
PARAGRAPH 4
292.
This is why,
_ the Yang channels of the foot belong to the Shaoyang in Yin and
the Yin channels of the foot, to the Taiyin in Yin.
272
_ the Yang channels of the hand belong to the Taiyang in Yang, and
the Yin channels of the hand, to the Shaoyin in Yang.
In total, above the lumbar region is Yang and below the lumbar
region is Yin.
This paragraph discourses on Yin and Yang of the hand and foot and on the phenomena of
Yang in Yang and Yin in Yang.
The previous paragraph shows Yin and Yang of Tai (great) and Shou (little) divided
into left/right, while this one studies Yin and Yang of Tai and Shou divided into top/bottom,
because it concerns the relationship of the energy of the 6 Unions.
Above the lumbar region is Yang and below the lumbar region is Yin explains the
determination of the localization of the Yin and Yang channels of the hand provided with Yin and
that of the Yin and Yang channels of the foot provided with Yang during the crossing of the energy
at the top and at the bottom.
II - N.V.N.:
Among the 12 channels,
_ those located at the bottom, at the foot, are Yin. At the maximal state of Yin, Yang begins
to manifest. As a result, the Yang channels of the foot are Shaoyang (little Yang) in Yin
_ and those located at the top, at the hand, are Yang. At the maximal state of Yang, Yin
begins to manifest. As a result, the Yin channels of the hand are Shaoyin (little Yin) in Yang.
Zhang Jing Yue clarifies:
This paragraph discourses on the theory of 2 Principles and 4 Aspects (Liang YiSi Zuang) (9) concerning the absence of Taiyang in Yin and of Taiyin in Yang. Because,
_ if Zu (foot) belongs to Yin, Yang in Yin is none other than Taiyin (great Yin)
_ and if Shou (hand) belongs to Yang, Yin in Yang is none other than Shaoyin (little Yin)
and Yang in Yang is none other than Taiyang (great Yang).
293.
This is why above and below the lumbar region permits distinguishing Yin and Yang in
order to associate the hand with the 10 Celestial Trunks and the feet with the 12 Terrestrial
Branches. In this way, the 3 Yin and 3 Yang have their association.
In total, in this paragraph, we witness the presence of Yin in Yang at the level above the
lumbar region and the presence of Yang in Yin at the level below the lumbar region.
PARAGRAPH 5
Among the 5 organs,
_ the heart is Taiyang (great Yang) in Yang
_ the lung is Shaoyin (little Yin) in Yang
273
II - Ma Shi comments:
This Paragraph summarizes the relationships of the 10 Celestial Trunks (Gen) and
12 Terrestrial Branches (Chi) with the feet and hands cited in the two previous paragraphs.
Left and right are endowed with Yin and Yang, with Shao (little) and Tai (great) and
the organs also have their Yin and Yang, their Shao and their Tai.
294.
a - In the case of the 12 Jingmai responding to the 12 months (of the year) and to the 12
Terretsrial Branches:
_ the 1st month responds to the left Foot Shaoyang
_ the 2nd month, to the left Foot Taiyang
_ the 3rd month, to the left Foot Yangming
_ the 4th month, to the right Foot Yangming
_ the 5th month, to the right Foot Taiyang
_ the 6th month, to the right Foot Shaoyang.
Such are the Yang channels belonging to Zu (foot) which is Yin and have the name
Shaoyang in Yin.
_ the 7th month, to the right Foot Shaoyin
_ the 8th month, to the right Foot Taiyin
_ the 9th month, to the right Foot Jueyin
_ the 10th month, to the left Foot Jueyin
_ the 11th month, to the left Foot Taiyin
_ the 12th month, to the left Foot Shaoyin.
These Yin channels belong to Zu (foot) which is Yin and have the name Taiyin in Yin.
b - In the case of the 10 digits (hands) responding to the 10 days (of the week) and to the
10 Celestial Trunks,
_ the day Jia (1) governs the left Hand Shaoyang
_ the day Ji (6),the right Hand Shaoyang
_ the day Yi (2), the left Hand Taiyang
_ the day Wu (5), the right Hand Taiyang
_ the day Bing (3), the left Hand Yangming
_ the day Ding (4), the right Hand Yangming.
These Yang channels belonging to Shou (hand) which is Yang, named Taiyang in Yang.
_ the day Geng (7) governs the right Hand Shaoyin
_ the day Gui (10), the left Hand Shaoyin
274
III - N.V.N.:
In the first approach, this paragraph appears arduous even for the initiated of acpuncture.
An interpretation more adapted to our current mindset can be proposed.
In considering the relations of foot/hand, Yin/Yang, Tai/Shao (great/little), top/bottom,
cited in the previous paragraphs, with the 5 organs,
_ the heart responds to Fire. Fire being Yang, the heart is Yang and located in the thorax,
also Yang. It is concerns then Yang located in Yang. One calls it Taiyang (great Yang) in Yang.
_ the lung responds to Metal and Metal governs autumn, season during which the Yin
energy gradually progreses. As a result, the lung belongs to Yin; but the lung is located in the
thorax which is Yang. One names it Shaoyin (little Yin) in Yang.
_ the liver responds to Wood and Wood govern spring, season during which the Yang
energy gradually progresses. As a result, the liver belongs to Yang, but its location is found below
the diaphragm which is Yin. It is nicknamed Shaoyang (little Yang) in Yin.
_ the spleen responds to Earth and Earth is located in the center, called Zhiyin
(arrival of Yin) because the spleen organ is found in the abdomen which is Yin. Therefore, the
spleen is Zhiyin in Yin.
_ the kidney responds to Water and Water governs winter belonging to Yin. The kidney is
located in the abdomen which is Yin. It is a question therefore of Yin in Yin. One gives it the name
Taiyin (great Yin) in Yin.
Knowledge of these names is necessary to the comprehension of Oriental energetic
medicine.
10 and 11. See explanation in Linshu, Chapter 44 (Conformity of Human Energy with that of the
Day Divided into Four Seasonal Periods).
275
PARAGRAPH 6
Huangdi:
How should one treat?
Qi Bo:
In the 1st, 2nd and 3rd months (lunar), Ren Qi (human energy)
(12) is found at the left; one must not needle the Yang channels of the
left foot.
In the 4th, 5th and 6th months, the human energy is found at the
right; one must not needle the Yang channels of the right foot.
In the 7th, 8th and 9th months, the human energy is found at the
right; one must not needle the Yin channels of the right foot.
In the 10th, 11th and 12th months, the human energy is found at
the left; one must not needle the Yin channels of the left foot.
1 - This paragraph demonstrates the correlation between the 12 channels of the foot and
the 12 months of the year and prudence in therapeutic practice which follows that.
_ During the 1st, 2nd and 3rd months, it is advised against to needle the 3 Yang channels
of the left foot:
Foot Shaoyang (GB)
Foot Taiyang (Bl)
Foot Yangming (St)
because during this period, the essential energy of man is plethoric at the level of these channels.
_ During the 4th, 5th and 6th months, it is advised against to needle the 3 Yang channels
of the right foot:
Foot Yangming (St)
Foot Taiyang (Bl)
Foot Shaoyang (GB)
276
because during this period the essential energy of man is plethoric at the level of these
channels.
_ During the 7th, 8th and 9th months, it is advised against to needle the 3 Yin channels of
the right foot:
Foot Shaoyin (Ki)
Foot Taiyin (Sp)
Foot Jueyin (Li)
because during this period, the essential energy of man is plethoric at the level of these
channels.
_ During the 10th, 11th and 12th months, it is advised against to needle the 3 Yin
channels of the left foot:
297.
Foot Jueyin (Li)
Foot Taiyin (Sp)
Foot Shaoyin (Ki)
because during this period, the essential energy of man is plethoric at the level of these
3 channels.
2 - It is the same in the correlation between the 10 channels of the hand and 10 days (of
the week) where the practice of acupuncture must be performed with caution.
In this manner,
_ on the days Jia (1), Yi (2) and Bing (3), it is advised against to needle the Yang channels
of the left hand:
Hand Shaoyang (SJ)
Hand Taiyang (SI)
Hand Yangming (LI)
_ on the days Ding (4), Wu (5) and Ji (6), it is advised against to needle the Yang channels
of the right hand:
Hand Yangming (LI)
Hand Taiyang (SI)
Hand Shaoyang (SJ)
_ on the days Geng (7) and Xin (8), it is advised against to needle the Yin channels of the
right hand:
Hand Shaoyin (He)
Hand Taiyin (Lu)
_ on the days Ren (9) and Gui (10), it is advised against to needle the Yin channels of the
left hand:
Hand Shaoyin (He)
Hand Taiyin (Lu).
II - N.V.N.:
In the course of the 2 seasons, winter and spring, the essential energy is plethoric at the
left, and in the course of the 2 seasons summer and autumn, it is plethoric at the right. This is
why, in order not to injure the energy of man, it is advised against to needle:
_ the channels of the left foot during winter and spring
_ the channels of the right foot during summer and autumn.
Therefore, for example:
_ In the 1st month (lunar), needling the Shaoyang (GB) channel of the left foot is advised
against
_ In the 2nd month, needling the Taiyang (Bl) channel of the left foot is advised against.
_ In the 3rd month, needling the Yangming (St) channel of the left foot is advised against,
277
etc... .
298.
2 - In this paragraph, Huangdi asks a question about the therapeutic principles of
emptiness and fullness of Yin and Yang during the year (4 seasons) and Qi Bos response, only
concerning the Yin and Yang channels of the 2 feet, can be interpreted in the following way:
a - The Yang energy goes from left to right.
_ During the 3 months of spring (1st, 2nd and 3rd), because the essential energy of man is
found to the left, successively at the level of the Foot Shaoyang (GB), Foot Taiyang (Bl) and Foot
Yangming (St), needling of these 3 Yang channels of the left foot is advised against.
_ During the 3 months of summer (4th, 5th and 6th), because the essential energy is found
at the right, successively at the level of the Foot Yangming (St), Foot Taiyang (Bl) and Foot
Shaoyang (GB), needling of these 3 Yang channels of the right foot is advised against.
b - The Yin energy goes from right to left.
_ During the 3 months of autumn (7th, 8th and 9th), because the essential energy is found
at the right, successively at the level of the Foot Shaoyin (Ki), Foot Taiyin (Sp) and Foot Jueyin
(Li), needling these 3 Yin channels of the right foot is advised against.
_ During the 3 months of winter (10th, 11th and 12th), because the essential energy is
found at the left, successively at the Foot Jueytin (Li), Foot Taiyin (Sp) and Foot Shaoyin (Ki),
needling of these 3 Yin channels of the left foot is advised against.
3 - This therapy of the 3 Yin and 3 Yang of the foot as a function of the sun-moon system
(that is to say: days/months and trunks/branches) is very valued by traditional acupuncturists of
our times.
We present below 2 therapeutic tables of this method accompanied by a diagram of the era
(Figures 74 and 75):
TABLE I
Yang channels of the 2 feet
(Yang energy goes from left to right)
278
Month
Left Channels
Month
Right Channels
1st month
6th month
2nd month
5th month
3rd month
4th month
299.
TABLE II
Yin channels of the 2 feet
(Yin energy goes from right to left)
Month
279
Left Channels
Month
Right Channels
7th month
12th month
8th month
11th month
9th month
10th month
Figure 74:
Evolution of the 3 Yin and 3 Yang at the level of the 2 feet.
301...
4 - The contraindications to needling the Yin and Yang channels of the 2 hands as a
function of the 10 days of the week (10 Celestial Trunks) are established in the following
fashion:
300....
280
Days
Left Channels
Days
Right Channels
1 - Jia
6 - Ji
2 - Yi
5 - Wu
3 - Bing
4 - Ding
Days
Left Channels
Days
7 - Geng
10 - Gui
8 - Xin
9 - Ren
Right Channels
NOTES:
1 - The reason for the absence of the Xin Bao Luo (XB) had been furnished by Ma Shi (see above).
2 - Chu Zi Gong states: The 2 energies, Yin and Yang, start at the feet, then they go from bottom
upward, For this reason, in this paragraph, Qi Bo only speaks of the channels of the foot,
neglecting those of the hand, because everything must begin by its source.
281
Figure 75:
Evolution of the 3 Yin and 3 Yang at the level of the hands.
PARAGRAPH 7
300...
Huangdi:
Within the 5 Movements, East responds to Jia, to Yi and to Wood
which governs spring; spring corrresponds to the color green which
responds to the liver and the liver is represented by the Jueyin (Li) of
the foot.
But you have just spoken of Jia responding to the Shaoyang (SJ) of
the hand, therefore not agreeing with the data that I just cited. Why?
301....
Qi Bo:
In the division of Yin and Yang of the 4 seasons and 5 Movements, Jia (1st trunk) and
282
Yi (2nd trunk) respond to Wood-Liver, and in the division of Yin and Yang of Heaven and Earth,
Sanjiao (SJ) responds to Jia (Ist trunk) and Shen (IXth branch) because the Sanjiao (SJ) is
represented by the Shaoyang.
302.
As a result, Yin and Yang are divided into name and type in order to designate
association/membership and not inevitably morphology. To count up to 10 is to utilize Yin and
Yang; to judge 100 is to again count in the scope of Yin and Yang; to divide into 1000 or 10,000 is
always to judge in the scope of Yin and Yang... . In this manner, the transformations of Yin and
Yang are infinite.
II - N.V.N.:
The rules (Dao) of transformations of Yin and Yang of the natural world (Heaven and Earth)
are much more complex than that of the 4 Seasons and 5 Movements.
Zhang Jing Yue writes notably:
Hands and feet, trunks and branches are gathered together into top/bottom, left/right,
large/small (Tai and Shao) with the purpose of discerning emptiness and fullness.
Jia (1st trunk) is classified first of the spatio-temporal components; this is why it
governs the Shaoyang (SJ) of the left hand and does not follow the order of the 5 Movements and
4 seasons as often indicated when we speak of Jueyin-Wood-Liver.
Moreover, the Dao of Yin and Yang has only name and not form; it is utilized up to 10,
1,000, 10,000 times... all the modifications and transformations are derived from this Dao.
Therefore, we cannot exclude the Dao from the study of mutagenesis. (13)
13. Judge 10, judge 100... are facts mentioned in Chapters 6 (Separation and Reunion of Yin
and Yang) and 67 (Great Discourse on the Circumduction of the 5 Movements) of the Suwen - N.V.N.
Edition.
303.
283
CHAPTER
XLII
Chapter 42 of the Lingshu has the study of the evolution of disease of the
organs according to the law of the 5 Movements for its objective.
In diseases evolving following the chains of production, acupuncture is
strictly advised. In contrast, in diseases evolving following the chains of destruction,
acupuncture is not indicated.
Ma Shi expresses:
During the infiltration of Great Energy (Daqi) (1) into the organism, the
disease manifests first at a specific organ; then it evolves over an anticipated time
toward another organ... .
Therefore, this chapter, concerning the transmission of disease of the
5 organs following the law of the 5 Movements, is entitled: Evolution of the Disease
(Bing Chuang).
It consists of 9 paragraphs.
1. Here, the term great energy designates the perverse energy which goes straight into the organ
or bowel. It is a question of perverse energy of great virulence.
PARAGRAPH 1
Huangdi:
You have instructed me on the use of the 9 Needles and, in
studying the other techniques myself, I have noticed that energetic
284
304.
Qi Bo:
This paragraph discourses on the superficial and deep layers of the human body whose
blood and energy can be in emptiness or fullness. As a result, each technique (qigong, massage,
acupuncture, moxabustion, phytotherapy...) concerns an area which is appropriate to it.
The term evolution of the disease implies the sense of successive aggression/
progression of perverse energy at the level of the epidermo-dermal system, the system of Jingluo
(principal and sceondary channels) and the system of Zangfu (organs and bowels).
When perverse energy is found at the level of the vessels-channels (Jingmai), flesh,
muscles and bones, it is advised to use acupuncture to chase it out.
During progression of perverse energy to the interior, it is advised to use the method of
conduction of the energy (qigong: energetic exercises) to chase it out.
In the event of deep penetration of perverse energy, heated poultices are used to direct it
to the exterior.
In the event of deep penetration of perverse energy with emptiness of the essential energy,
it is advised to prescribe sweet-flavored medicines.
In the event of fullness, toxic medicines are recommended.
in the event of stasis, moxabustion is used to open the way.
This is why each specialized therapy treats a group of individuals with the same disease
and not different diseases.
In conclusion, progression/transmission of the disease can be superficial or deep, and the
treatment must be applied with flexibility in each particular case as a function of the evolutive
process of the disease.
II - N.V.N.:
This paragraph relates different therapeutic methods, in a very general fashion, to groups
of diseases.
Traditional medicine therefore can specialize in one of these branches of medicine such as
qigong, massage, acupuncture/moxabustion, phytotherapy... exactly knowing their indications,
but without ignoring others.
PARAGRAPH 2
305.
Huangdi:
I have already heard you explain the knot and ankle of Yin
and Yang, the reason for emptiness and fullness, the consequence of
disequilibrium of the essential energy and the different types of
285
306.
286
deeply to the organ causing difficult survival. Qi Bo proposes to inscribe the Art of Shen onto the
tablets of bamboo in order to transmit it for posterity and not to egotistically keep it for himself
and his children because the will of care for the Shen Qi is the consciousness of perfection for all
human beings.
As for the disruption of organic systems like falling out of the body and head hair,
dilatation of the epidermo-dermal system... it is due to disintegration of the essential energy.
2 - Some diseases are curable as long as the perverse energy is still found within the
inter-epidermodermal spaces, without infiltrating into the blood and vessels and without
affecting the organs. It is then recommended to carefully localize the perverse energy and treat it
accordingly:
_ treatment at the level of the skin and hair
_ treatment at the level of the flesh (dermis)
_ treatment at the level of the Jingmai
_ treatment at the level of the 5 organs... .
Life is menaced when perverse energy affects the organs. When the disease evolves in
discontinuous fashion, it is life; in contrast, when it progresses toward the area called
victorious, the disease becomes difficult to treat. Anarchic evolution of the disease due to the
exhaustion or defeat of the essential energy is fatal.
307.
By the laws of Yin and Yang, one can solve all pathological problems thanks to the Shen
(mental). The experience of our masters, who knew how to respect the Dao, mimicked Yin and Yang,
searched for harmony according to the Eight Tempero-spatial Signs (Bagua) and the Five
Movements (Wu Xing), followed digestive hygiene, travelled with moderation, avoided overwork...
confirms it. In this case, Jing (energetic quintessence), Qi (energy), and Shen (mental) remain in
perfect state and man can attain celestial age, that is to say, 100 years.
Mute like a carp; numb as if the body didnt exist are expressions designating
individuals ignorant of the Dao; their tissue fibers are distended and dilated, their blood and
vessels are in emptiness/loss... .
The epidermo-dermal layer is the site of aeration/union of Yuan Qi (original or essential
energy and Chen Qi (source energy) of the Sanjiao (SJ). This is why, during infiltration, the
perverse energy overflows the inter-tissue spaces and propagates toward the Xue-Mai (blood and
vessels), then from there toward the organs and bowels.
The overflowing of perverse energy into the epidermo-dermal spaces is injurous to the Qi
(energy), and its evolution toward the Xue-Mai is armful to the Shen (mental). As a result, the
simultaneous attack of Qi and Shen means death. This is why our masters would teach:
Pinpoint the moment to avoid the vicious perverse energy and pirate-wind (Feng Xie).
Levelheadedness and firm assurance of the Jing Shen (quintessence and mental) are the principal
agents against disease. In this way, the art of preserving life (2) must be inscribed onto bamboo
tablets destined for posterity.
II - Ma Shi comments:
The word Shen (mental), according to the context, has several meanings:
_ Shen is the corollary of Xing (bodily form); it controls the collection of Jing
(quintessence) of the entire organism (Suwen, Chapter 26 (Incidence of the Eight Principal
Rhthyms on Human Energy).
287
PARAGRAPH 3
Huangdi:
During the infiltration of great energy (Daqi) (3) into the
organ, how does the disease evolve?
288
Qi Bo:
309.
b - The disease first manifest at the heart. A day later, it passes to the lung; 3 days later,
it reaches the liver; 5 days later, it affects the spleen.... This evoultion follows the nonvictorious route (inhibitory route or destructive route). As a result, after 3 days, if the disease
is not cured, it is death (see Figure 76).
c - The heart is the Fire organ.
Winter governs water.
Summer governs Fire.
This is why,
_ in winter, death follows at midnight because this is the victorious time of Water and the
moment of defeat of Fire
_ in summer, death follows at noon because this is the maximal time of Fire which
burns the heart.
II - Ma Shi instructs:
a - This paragraph explains the evolution of Great Energy (perverse energy in a state of
great virulence) at the level of the 5 organs following the destructive chains of the law of the
5 Movements.
When the Great Energy manifests first at the heart organ, it is the origin of cardialgia with
liberation of Fire which encroaches on Metal. This is why, 1 day after the infiltration of Daqi, the
disease reaches the lung with cough and dyspnea.
Three day later, that is to say, 4 days after the infiltration of Daqi at the level of the
heart, the lung frees it Metal which encroaches on Wood. The liver is therefore affected with
thoracic oppression and hypochondralgia.
Five days later, that is to say, 9 days after infiltration of Daqi at the level of the heart, the
liver liberates its Wood which encroaches on Earth. The attack of Spleen-Earth is signaled by
3. Here, great energy designates the perverse energy in a very virulent state.
signs of obstruction (energetic and blood) with sensation of heaviness and pain of the body. If
after 3 days the disease is not cured, death occurs.
In winter, death follows at midnight because winter responds to Water and Water at a
maximal state destroys the Fire of the heart.
In summer, death follows at noon because summer responds to Fire and Fire at a maximal
state exhausts the energy of the heart.
289
310.
b - According to Chapter 19 (Perfect Mechanism of the Pure Energy of the Organs) of the
Suwen, during the evolution of the disease following the destructive chains of the law of the
5 Movements, massage, hydrotherapy, phytotherapy, acupuncture/moxabustion... constitute the
principal therapeutic methods to save the patient. This is why the phrase after 3 days, if the
disease is not cured, it is death implies that there is the possibility of curing disease of the
organs by the above-noted techniques (see Paragraph 1).
The end of this paragraph mentions the fatal periods of the evolutive disease of the
5 organs during which acupuncture is advised against because this technique is reserved for
disorders of the energy and not disorders of the form.
III - N.V.N.:
Disturbances of the energy (Yang) always cause disturbances of the form (Yin) and vice
versa. As a consequence, in disturbances of the organ, moxabustion (at the level of the Back Shu
points) is imperative, and in disturbances of the energy of the organ at the level of the
corresponding anatomic layers, acupuncture is absolutely recommended (at the level of the Wu
Shu: 5 Shu Antique points).
We present below the diagram of the evolution of the fatal periods of the disease of the
heart of exogenous origin (Figure 76):
290
Figure 76:
Disease of the Heart: Its evolution and fatal hours.
PARAGRAPH 4
311.
291
the Earth whose root comes from the 10 Celestial Trunks (Gen).
II - Ma Shi states:
The disease manifests first at the lung with appearance of cough and dyspnea; 3 days
later, Metal encroaches on Wood and triggers disease of the liver with appearance of thoracic
oppression and hypochondralgia.
_ 1 day later, that is to say, 4 days after the infiiltration of Daqi into the lung, Wood
encroaches on Earth to trigger disease of the spleen with sensation of heaviness and pain of the
body.
_ 5 days later, that is to say, 9 days after infiltration of Daqi, the diseasae progresses
toward the stomach with appearance of abdominal bloating.
_ 10 days later, that is to say, 19 days after infiltration of Daqi, if the disease is not
cured, death follows.
312.
In winter, sunset intervenes at the Shen hour (IX: 15h-17h) belonging to Metal. But here
Metal in a state of maximal insufficiency does not play any role. Therefore, in winter, death
follows at sunset.
In summer, the rising of the sun intervenes at the Yin hour (III: 3h-5h) belonging to Wood,
which in a state of maximal plethora creates Fire which encroaches on Metal-Lung in a state of
insufficiency. Therefore, in summer, death follows at sunrise.
III - N.V.N.:
We present below the diagram concerning the evolution and fatal periods of the disease of
the lung (Figure 77):
292
Figure 77:
Disease of the lung: Its evolution and fatal periods.
PARAGRAPH 5
When the disease manifests first at the liver, 3 days later, it
passes to the spleen; 5 days later, it reaches the stomach; 3 days later it
evolves toward the kidney.
If, after 3 days, the disease is not cured, death follows in winter at
sunset, and in summer, at sunrise.
293
- on the one hand, the existence of the Shenmai (vessel-channel of the kidney) which
starts at the foot, runs alongside the calf, arrives at the popliteal crease, penetrates into the anus,
follows the spine, passes to the kidney organ and reaches the bladder (4)...
- and on the other hand, the presence of the palace of the kidney at the level of the
lumbar vertebrae.
_ 3 days later, that is to say, 14 days after the infiltration of Daqi, if the disease is not
cured, it is death.
In winter, sunset intervenes at the Shen hour (IX: 15h-17h). Because the plethora of Metal
causes the shortage of Wood, death follows in winter, at sunset.
In summer, death follows at the Mao hour (IV: 5h- 7h), hour of breakfast, despite the
presence of plethora of the Wood.
II - N.V.N.:
We present below the diagram concerning the evolution and fatal periods of the disease of
the liver (Figue 78):
4. See Figure 34, (Foot Shaoyin (Ki): circulatory direction of the energy) in Chapter 10 (VesselsChannels) in Volume I of the Lingshu- N.V.N. Edition.
314.
294
Figure 78:
Disease of the liver: Its evolution and fatal periods.
PARAGRAPH 6
When the disease manifests first at the spleen, 1 day after, it
reaches the stomach; 2 days later, it passes to the kidney; 3 days later, it
evolves toward the region where Lu Pangguang (tendinomuscular
channel of the bladder) is found. If 10 days later the disease is not
cured, it is death.
In winter, death follows during sleep after dusk, and in summer, at
the hour of the evening meal.
EXPLANATIONS AND COMMENTARIES:
I - Ma Shi explains:
In winter, Ren Qi (human energy) is calm at the Hai hour (21h-23h) during which Earth
cannot triumph over Water. This is why death follows during sleep after dusk.
In summer, death follows the hour of the evening mael, that is to say, at the moment when
295
II - N.V.N.:
We present below the diagram concerning the evolution and fatal periods of the disease of
the spleen (Figure 79):
PARAGRAPH 7
Figure 79:
Disease of the spleen: Its evolution and fatal periods.
296
it is death.
In winter, death follows at midnight, and in summer, at the close
of the day.
EXPLANATIONS AND COMMENTARIES
316.
Chapter 56 (Discourse on the Cutaneous Territories) of the Suwen also has described
the evolution and fatal hours of the disease of the stomach:
Attack of the stomach manifests by swelling/fullness of the epigastric region; 5 days
later, by lower abdominal pains, lumbalgia, spinal pain and ostealgia of the lower limb; 3 days
later, by pain at the level of Lu Jin (Lu Pangguang: tendino-muscular channels of the bladder) of
the dorsal region with dysuria; 5 days later, by a sensation of heaviness and pain of the body;
2 days later, if the disease is not cured, it is death... . In winter, death follows at midnight, and in
summer, at the end of the day.
In this manner, because the manifestations of the disease take place first at the stomach,
the clinical signs are: bloating and epigastric pain,
_ 5 days later, it passes to the kidney. The clinical signs are: pelvic pains, lumbalgia,
spinal pain and ostealgia of the lower limb.
_ 3 days later, it reaches Lu Pangguang (tendino-muscular channel of the bladder), hence
dorso-lumbar pains.
_ 5 days later, it progresses toward the heart, hence sensation of heaviness of the body
because the heart and blood vessels make the muscles and bones supple and assure joint
movements.
Two is the number of production of Fire, and 6 is the number of realization of Water.
Death on the 2nd day (of the disease) is due to the exhaustion of the production of Fire, and death
on the 6th day is due to the encroacment of Water on Fire. In winter, death follows at midnight,
that is to say, at the moment when Water (Yin) is in a maximal plethoric state, and in summer, at
the end of the day because the production of the energy of the Taiyang (Water) is completely
exhausted... .
II - Ma Shi instructs:
The signs of atttack of the stomach are swelling and sensation of weight of the supraumbilical region.
_ 5 days later, the disease passes to the kidney with appearance of lumbalgis, spinal pain
and ostealgia of the lower limb.
_ 3 days later, that is to say, 8 days after the infiltration of Daqi at the level of the
stomach, the disease reaches the bladder organ and causes pains at Lu Pangguang and dysuria.
_ 5 days later, that is to say, 13 days after the infiltration of Daqi, the disease evolves
toward the heart with appearance of cardialgia.
_ 2 days later, that is to say, 15 days after the infiltration of Daqi, if the disease is not
cured, it is death.
In winter, death follows at midnight at the Zi hour (I: 23h-1h), period during which Earth
does not triumph over Water, and in summer, in afternoon, period of insufficiency of Earth
energy.
297
III - N.V.N.:
We present below the diagram of the evolution and fatal periods of the disease of the
stomach (Figure 80):
317.
PARAGRAPH 8
Figure 80:
Disease of the Stomach: its evolution and fatal periods.
298
In the previous paragraph, the disease is found at the heart, hence heavy body... . Here, it
is concerns an evolution of disease of the bladder toward the heart and from the heart toward the
small intestine, hence stomach swelling.
318.
In winter, first light represents the period of plethora of Wood responding to Yin-Mao
(III-IV: 3h-5h). The plethora of Wood causes an evacuation of the Water energy.
In summer, dusk is the predominant period of Earth energy. Earth encroaches on Water;
3 days later, the production of Water energy and Fire energy is annihilated; but on the 2nd
day, only the production of Fire energy is destroyed.
During the course of the disease, death can arise before the exhaustion of the energy of the
organ or after evolution of the disease. Sometimes, therefore, some words of the Suwen and Lingshu
are placed in a different context. Our kindly readers must take this into account.
II - N.V.N.:
We present below the diagram of evolution and fatal periods of the disease of the kidney
(Figure 81):
299
Figure 81:
Disease of the kidney: its evolution and fatal periods.
PARAGRAPH 9
319.
300
II - Ma Shi comments:
III - N.V.N.:
We present below the diagram of evolution and fatal periods of the disease of the baldder
(Figure 82):
301
Figure 82:
Disease of the Bladder: Its evolution and fatal periods.
PARAGRAPH 10
The evolution of disease of the 5 organs cited above, based on
successive progression (according to the destructive chains of the law
of the 5 Movements), permits determining the periods of decrease
during which acupuncture is in vain.
In contrast, in the evolutions known as Jian 1, 2, 3, 4, or 5 Zang
(interval of 1, 2, 3, or 4 organs), acupuncture is indicated.
EXPLANATIONS AND COMMENTARIES
321.
302
II - N.V.N.:
This paragraph distinguishes two types of evolution of disease of the organs according to
the law of the 5 Movements:
_ evolution according to the chains of production (stimulation and revolt)
_ evolution according to the chains of destruction (inhibition and encroachment).
1 - The evolutions of the 5 organs according to the chains of production and revolt are:
_ disease of the heart evolving toward the spleen (Fire produces Earth) or toward the liver
(Fire revolts against Wood)
_ disease of the spleen evolving toward the lung (Earth produces Metal) or toward the
heart (Earth revolts against Fire)
_ disease of the lung evolving toward the kidney (Metal produces Water) or toward the
spleen (Metal revolts against Earth)
_ disease of the kidney evolving toward the liver (Water produces Wood) or toward the
lung (Water revolts against Metal).
In these evolutions known as Jian Zang (evolution by interval) or Mother-Son,
acupuncture is expressly recommended.
2 - The evolutions of the 5 organs according to the chains of destruction are fatal (see
Figures 76-82). This is why the text states that, in those cases, acupuncture is pointless.
no 322/323.
303
CHAPTER XLIII
Overflowing of Perverse Energy
and the Manifestations of Dreams
(Zan Xie Fa Meng)
During the infiltration of perverse energy into the organism, its overflowing
causes disturbances at the level of the organs and bowels and perturbs the Hun
(vegetative soul) and Po (sensitive soul). These phenomena cause agitated sleep by
evocative dreams.
This is why analysis of the different types of dreams permits diagnosis of the
state of emptiness and the state of fullness of the energy of the organs and bowels in
order to choose points according to the corresponding channels to therapeutic
ends.
Therefore, in the case of fullness, dispersion is rigorously advised, and in the
case of emptiness, tonification is expressly indicated.
In total, the objective of Chapter 43 of the Lingshu is to give dissertation on
the pathological process of dreams caused by an oveflowing of perverse energy at
the level of the organs and bowels.
According to Ma Shi:
The title of Chapter 43 is linked to the phrase The overflowing of perverse
energy and the manifestation of dreams contained in this chapter.
It consists of 2 paragraphs.
PARAGRAPH 1
Huangdi:
Please inform me about the process of overflowing of perverse
energy.
324.
304
Qi Bo:
325.
1. The term overflowing of perverse energy (Zan Xie) does not designate an overflowing
caused by another specific type of perverse energy, but by the true perverse energies (Sheng
305
Xie) which are none other than cold, heat, dryness, humidity... and which will be presented in the
following chapter.
During its infiltration, the perverse energy still has no fixed localization; it overflows the
interior at the level of the organs and bowels. This process of overflowing is found again in the
previous chapter concerning the penetration of Daqi (Great Energy) into the heart.
Because it does not have a very specific localization, this perverse energy follows the Ying
(nutritive energy) and Wei (defensive energy) and rises up with the Po (sensitive soul) and Hun
(vegetative soul) to provoke an agitated sleep, factor in the production of dreams.
2. The bowel is Yang and responds to the exterior. The organ is Yin and responds to the
interior. This is why:
_ when the perverse energy overflows the bowel, the exterior is in excess, and the
interior, in insufficiency,
_ and when the perverse energy overflows the organ, the interior is in excess, and the
exterior, in insufficiency.
3. Yin Qi (Yin energy) designates Ying Qi (nutritive energy). Ying Qi being in excess, the
individual dreams that he is floundering with terror in the Great Water (Da Shui) because the
Great Water is Yin.
Yang Qi (Yang energy) designates Wei Qi (defensive energy). Wei Qi being in excess, the
individual dreams of Great Fire (Da Hua) and destruction by fire because the Great Fire is Yang.
In the concommitant fullness of Yin and Yang, that is to say, of Ying and Wei, the interior
and exterior are simultaneously in excess. In that case, Yin and Yang battle between themselves,
hence dreams of massacres.
4. The cephalic part respond to Yang. As a result, the perverse energy being in fullness at
the top part of the body, the individual dreams of flying and jumping.
The lower limbs respond to Yin. As a result, the perverse energy being n fullness at the
lower part of the body, the individual dreams he is falling.
Similarly, in a state of hunger, the individual dreams of capture (possession), and in a
state of satiety, the individual dreams of offerings (donation).
5. Perverse energy at the level of the liver being in fullness, the individual dreams of
anger and irritablity because disorder of the Hun (vegetative soul) responds to anger.
Perverse energy at the level of the lung being in fullness, the individual dreams in fright
or lamentations, or else of flying or jumping because insufficiency of the lung responds to other
pethologic signs.
Perverse energy at the level of the heart being in fullness, the individual dreams of
laughter or anguish because the voice of the heart manifests by laughter, and disorder of its
energy, by anguish and preoccupation.
326.
Perverse energy at the level of the spleen being in fullness, the individual dreams of
music and song, or also of sensation of heaviness of the body with inability to move because the
voice of the spleen and song of its energy govern the flesh system.
Perverse energy at the level of the kidney being in fullness, the individual dreams of
breaking the spine because the lumbar region is the palace of the kidney.
6. The 12 excessive states cited are at the origin of dreams. Therefore, the analytic study
of dreams allows determining the site of overflowing of perverse energy at the level of a given
bowel or organ in order to disperse the corresponding channel. Cure is immediate.
II - N.V.N.:
306
According to Zhang Jing Yue, dreams are only produced when perverse energy is still
found in an imprecise state of mutation/progession characterized by an overflowing without fixed
localization. In the interior, it overflows the internal organs and disturbs the areas belonging to
Ying and Wei, to Po and Hun (sensitive soul and vegetative soul).
As a result, dreams are of different types depending on the site of overflowing of the
perverse energy, and treatment then is very simple (see explanation of Ma Shi above).
PARAGRAPH 2
Jue Qi (energy of contrary afflux), being the guest (Ke), lodged
in the heart, the individual dream of hills and mountains, of smoke and
flame.
The guest being lodged in the lung, the individual dreams of
bizarre metal objects.
The guest being lodged in the liver, the individual dreams of
mountains, forest and vegetation.
The guest being lodged in the spleen, the individual dreams of
large hills and vast swamps, of houses in ruin from wind and rain.
The guest being lodged in the kidney, the individual dreams of
descending into abysses or of being immersed in water.
walks
eating
307
of
The guest being lodged in the arm or thigh, the individual dreams
prostration and prayer.
The guest being lodged in the bladder and rectum, the individual
dreams of loss of urine and feces.
These 15 states are due to insufficiency. Tonification is
recommended and normalization is immediate.
These 15 types of dreams are provoked by a state of emptiness. In effect, when the
perverse energy becomes situated in the bowel, insufficiency occurs in the interior, and when
perverse energy becomes situated in the organ, insufficiency occurs at the exterior. In the event
308
of dreaming, carefully analyze the energetic state of the bowel or organ affected in order to apply
the method of tonification. If the dreaming originates from disturbance of the organ, one must
tonify the bowel, and if it originates from disturbance of the bowel, one must tonify the organ.
Cure is, in this manner, assured.
329.
309
CHAPTER XLIV
Conformity of Human Energy with that of the
Day Divided into Four Seasonal Periods
(Shun Qi Ye Re Si She)
PARAGRAPH 1
330.
Huangdi:
At the start, the 100 diseases are all of dryness, humidity, cold, heat,
wind and rain, Yin and Yang, joy and anger, digestive disorder or disturbance of
psychoaffective behavior
origin. Each group possesses a characteristic
310
Huangdi:
Please inform me about the energy of the 4 seasons.
Qi Bo:
311
_
_
_
_
dawn is spring
noon is summer
dusk is autumn
the middle of the night is winter.
In the living being, energy designates Wei Qi (defensive energy) responding to Yang. In
early morning, it manifests at the point Jingming (Bl 1) belonging to the Taiyang of the ocular
region; then from there, it is directed toward the Yang channels of the foot and hand... .
This defensive energy manifests at dawn during which the pathogenic energy (perverse
energy) cannot struggle against the Wei Qi, hence the state of alertness of the patient.
At noon, Wei Qi is progressively enhanced and can defeat the perverse energy, hence the
calm state of the patient.
When evening comes, Wei Qi having traveled up and down the Yang channels, the Yang
(Wei Qi) returns to be directed toward the Yin channels and begins to grow weaker. In this way,
the pathogenic energy could defeat the Wei Qi and begins to grow, hence intensification of the
disease.
In the middle of the night, Wei Qi leaves the Yin channels and flows down into the organs;
the perverse energy alone occupies the entire organism, hence aggravation of the disease.
II - N.V.N.:
According to Zhang Jing Yue,
1 - Spring is born designates the movement of ascent of the Yang energy.
Summer grows designates the movement of plethora of the Yang energy.
Autumn concentrates designates the movement of descent of the Yang energy.
Winter preserves designates the movement of retreat of the Yang energy.
They are the natural movements of the energy which are calculated by the ascent and
descent of the Yang energy
2 - The interference of the solar and terrestrial movements create the 4 seasons according
to the ascent and descent of the Yin energy and Yang energy. Because,
_ after the Zi hour (23h-1h), the sun rises and reaches the left direction; the rising of the
sun is Yang,
_ after the Wou hour (11h-13h), the sun descends and follows the right direction; the
setting of the sun is Yin.
332.
One year (of 4 seasons) is formed by the great energetic cycle, and one day (of 24 hours),
by the little energetic cycle according to the principle of ascent and descent of the Yang energy.
Therefore, one day, like one year, is divided into 4 seasonal periods:
_ at dawn, the sun is found at the Yin-Mao (3h-7h) hour, Yang goes from the bottom upward
and that of man follows this movement of ascent, period during which the pathogenic energy grows
weaker, hence the state of lucidity of the patient.
_ at noon, the sun is found at the Si-Wu (9h-13h) hour, the Yang energy goes from the east
toward the top; the energetic potential of the human being follows this movement and is found in
full plethoric phase and can triumph over the pathogenic energy, hence the state of calmness of
the patient.
_ In the evening, the sun is found at the Shen-You (15h-19h) hour; the Yang energy is at
its decline and begins its descent; that of man follows this movement and begins to grow weaker
and the perverse energy gradually tends towards fullness, hence the intensification of the
disease.
_ At midnight, the sun is found at the Xu-Hai (19h-23h) hour; the Yang energy is directed
toward the bottom; that of man follows this movement and becomes latent within the organs, the
312
pathogenic energy is found in a state of maximal fullness, hence the worsening of the disease.
In summary, the power of the offensive of the perverse energy depends on the state of
emptiness or fullness of the essential energy of the body. Here, the essential energy designates
Wei Qi (defensive energy, Yang energy of the body). It ascends, following the Yang movement;
this is life; it descends, following the Yin movement; this is death. The energy of Heaven and
that of man are therefore analogical.
PARAGRAPH 2
Huangdi:
Sometimes, the daily phases of the evolution of the disease are
not in agreement with the 4 seasons. Why?
Qi Bo:
is
the
seasons. It
the hours
more.
hours of
treatment?
Qi Bo:
This paragraph concerns endogenous causes of disease (Yin, Yang, joy, anger, digestive
disorder...), that is to say, the causes which take birth at the level of the organs themselves. This
phenomenon takes place at the hours during which the energy of the organ cannot triumph any
more. This is why the triggering of endogenous disease takes place at the triumphant hours of the
5 organs.
1 - The hours during which the energy of the 5 organs cannot defeat longer are the
following:
_ Disease of the liver cannot defeat the Metal energy at the hours Shen (15h-17h) and
You (17h-19h).
_ Disease of the heart cannot defeat the Water energy at the hours Hai (21h-23h) and
Zi (23h-1h),
_ Disease of the spleen cannot defeat the Wood energy at the hours Yin (3h-5h) and
Mao (5h-7h).
_ Disease of the lung cannot defeat the Fire energy at the hours Si (9h-11h) and
Wu (11h-13h).
313
_ Disease of the kidney cannot defeat the Earth energy at the hours Chen (7h-9h),
Xu (19h-21h), Chou (1h-3h) and Wei (13h-15h).
2. The triumphant hours during which the triggering of the disease take place are:
_ Disease of the liver begins at the hours Chen (7h-9h), Xu (19h-21h), Chou (1h-3h) and
Wei (13h-15h).
_ Disease of the heart begins at the hours Shen (15h-17h) and You (17h-19h).
_ Disease of the spleen begins at the hours Hai (21h-23h) and Zi (23h-1h).
_ Disease of the lung begins at the hours Yin (3h-5h) and Mao (5h-7h).
_ Disease of the kidney begins at the hours Si (9h-11h) and Wu (11h-13h).
Therefore, an excellent doctor conforms to those timetables to maintain the energy of the
5 Movements and foresee the hour of triggering of the disease. This information is ignored by the
poor doctor.
II - Ma Shi comments:
This paragraph discourses on the evolutive phases of the disease which do not conform to
the 4 seasons.
1 - According to Qi Bo, this non-conformity is due to the energy of the organ which itself
governs the disease and not that of the 4 seasons. Therefore, for example:
_ The disease of the spleen cannot triumph over the Wood energy of the morning,
_ The disease of the lung cannot triumph over the Fire energy of midday,
334.
_ The disease of the liver cannot triumph over the Metal energy of the evening,
_ The disease of the heart cannot triumph over the Water energy of midnight,
the disease worsens.
2 - In contrast, when the energy of the organ attains triumph over the energy of the
4 seasons, such as:
_ the energy of the lung having ability to triumph over Wood of the morning,
_ the energy of the kidney having ability to triumph over Fire of midday,
_ the energy of the heart having ability to triumph over Metal of evening,
_ the energy of the spleen having ability to triumph over Water of midnight,
the patient is alert and calm.
3 - Therefore, in therapy, it is advised to conform to the 4 seasons. Therefore, for example:
_ When the disease of the spleen cannot triumph over the Wood energy of morning, one
must tonify the spleen and disperse the liver.
_ When the disease of the lung cannot triumph over the Fire energy of midday, one must
tonify the lung and disperse the heart.
_ When the disease of the liver cannot triumph over the Metal energy of evening, one
must tonify the liver and disperse the lung.
_ When the disease of the heart cannot triumph over the Water energy of midnight, one
must tonify the heart and disperse the kidney.
These treatments are in agreement with the 4 seasons. Poor doctors ignore this
information.
III - N.V.N.:
The non-conformity of transformation/modification of the disease with the 4 seasons is
encountered especially in pathology of the organs responding to the 5 Movements.
When the 5 Movements of the energy of the organs are inhibited by the 5 Movements of the
energy of the day (see the timetables cited by Ma Shi), the disease worsens. In contrast, the
disease improves when the 5 Movements of the energy of the organs manages to inhibit the
314
PARAGRAPH 3
335.
Huangdi:
Exactly!
I have heard it said that acupuncture consists of
5 transformations in order to respond to the Wu Shu (5 Shu Antique points).
Do you wish to inform me about this number?
Qi Bo:
The organ reponds to winter. In winter one must needle the J i n g well p o i n t .
The color responds to spring. In spring, one must needle the Y i n g spring point.
The season responds to summer. In summer, one must needle the
Shu-stream point.
The musical sound responds to end of summer. At end of summer,
one must needle the Jing-river p o i n t .
315
336.
1 - The different methods bear the name transformations. The Wu Shu are: Jing-well,
Ying-spring, Shu-stream, Jing-river and He-sea. The needling of the 5 organs, each consisting of
5 transformations, is therefore different:
_ The liver is Yang in Yin, and the heart, Yang in Yang. This is why these two organs are
named Mu Zang (male organs or Yang organs).
_ The spleen is Zhiyin in Yin; the lung is Yin in Yang, and the kidney is Yin in Yin, hence
the name Xin Zang (female organs or Yin organs).
_ The colors, flavors, seasons, musical notes and days are different components, hence the
name of 5 transformations.
2 - But the key is to explain the correspondance between the 5 transformations and 5 Wu
Shu.
a - The 5 organs respond to winter. This is why, in pathology of the organs one must use
the Jing-well point of the organs. Examples:
_ for the liver, use the point Dadun (Li 1)
_ for the heart, the point Shaochong (He 9).
b - The colors respond to spring. This is why, in pathology of colors one must use the
Ying-spring point of the 5 organs. Examples:
_ for the liver, use the point Xingjian (Li 2)
_ for the heart, use the point Shaofu (He 8).
c - The seasons respond to summer. This is why, in benign or serious pathology one must
use the Shu-stream point of the 5 organs. Examples:
_ for the liver, use the point Taichong (Li 3)
_ for the heart, use the point Shenmen (He 7).
d - The sounds respond to the end of summer. This is why, in pathology of sounds (voice),
one must use the Jing-river point. Examples:
_ for the liver, ose the point Zhongfeng (Li 4)
_ for the heart, use the point Lingdao (He 4).
e - The flavors respond to autumn. This is why, in pathology of the flavors and in digestive
illnesses, one must use the He-sea point. Examples:
_ for the liver, use the point Quguan (Li 8)
_ for the heart, use the point Shaohai (He 3).
Such is the reason by which the text states: The 5 transformations govern the Wu Shu
(5 Shu) and 5 X 5 = 25 Shu in order to respond to the 5 seasons.
316
III - N.V.N.:
1 - This paragraph is of vital importance in understanding certain symbolic data of
Oriental energetic medicine without which acupuncture would no longer make sense.
a - The Liver responds to Wood in the cycle of the 5 Movements. It is Shaoyang in Yin and
constitutes the Yang organ (of male nature, called Mu Zang).
It corresponds to
_ the color green in the gamut of colors
_ spring in the cycle of the 5 seasons
_ the note Jiao in the pentatonic scale
_ the day Jia-Yi (1-2) in the cycle of the 10 Celestial Trunks
_ sour in the gamut of the 5 sapors
_ chicken in the animal kingdom
_ millet in the vegetable kingdom
_ the number 8 in the numeric system
_ the Wood planet (Jupiter, Xue Jing) in the constellation system
_ stench in the gamut of 5 odors
_ tears in the area of the 5 secretions.
b - The Heart responds to Fire in the cycle of the 5 Movements. It is the Taiyang in Yang
and constitutes the Yang organ (of male nature, called Mu Zang).
It corresponds to:
338.
_ the color red in the gamut of 5 colors
_ summer in the cycle of the 5 seasons
_ the note Chi in the pentatonic scale
_ the day Bing-Ding (3-4) in the cycle of the 10 Celestial Trunks
_ bitter in the gamut of 5 sapors
_ goat in the animal kingdom
_ sticky rice in the vegetable kingdom
_ the number 7 in the numeric system
_ the Fire planet (Mars, Ying Hua) in the constellation system
_ burnt in the gamut of 5 odors
_ sweat in the area of secretions.
c - The Spleen responds to Earth in the cycle of the 5 Movements. It is the Zhiyin in Yin
and constitutes the Yin organ (of female nature, called Xin Zang).
It corresponds to:
_ the color yellow in the gamut of 5 colors
_ end of summer in the cycle of the 5 seasons
_ the note Gong in the pentatonic scale
317
_
_
_
_
_
_
_
_
d - The Lung responds to Metal in the cycle of the 5 Movements. It is the Shaoyin in Yang
and constitutes the Yin organ (of female nature, called Xin Zang).
It corresponds to:
_ the color white in the gamut of 5 colors
_ autumn in the cycle of 5 seasons
_ the note Shang in the pentatonic scale
_ the day Geng-Xin in the cycle of the 10 Celestial Trunks
_ spicy in the gamut of 5 sapors
_ the horse in the animal kingdom
_ wheat in the vegetable kingdom
339.
_ the number 9 in the numeric system
_ the Metal planet (Venus, Tai Bai) in the constellation system
_ the odor of fish in the gamut of 5 odors
_ nasal mucus in the domain on the 5 secretions.
e - The Kidney responds to Water in the cycle of the 5 Movements. It is the Taiyin in Yin
and constitutes the Yin organ (of female nature, called Xin Zang).
It corresponds to:
_ the color black in the gamut of 5 colors
_ winter in the cycle of the 5 seasons
_ the note Yu in the pentatonic scale
_ the day Ren-Gui (9-10) of the cycle of the 10 Celestial Trunks
_ salty in the gamut of 5 sapors
_ pork in the animal kingdom
_ the bean in the vegetable kingdom
_ the number 6 in the numeric system
_ the Water planet (Mercury, Shen Jing) in the constellation system
_ fetid in the gamut of the 5 odors
_ dribble in the domain of the 5 secretions.
In summary, the 5 organs correspond to the 5 Movements. The heart and liver are Yang,
while the lung, spleen and kidney are Yin.
These Yin-Yang data are encountered in daily acupuncture practice. They permit solving
all etiologic, diagnostic, therapeutic and dietetic problems.
2 - This paragraph is based on the transformations/modifications of seasonal energy of the
natural world in order to explain the use of the Wu Shu (5 Shu Antique) points.
Therefore, for example:
a - The 5 organs respond to winter, period of closing-conservation.
Jing-well means source of water whose rate of flow is comparable to the birth of Yang
318
during winter.
The illnesses of the 5 organs have the same phenomena of closing-conservation
(stagnation) as that of winter and one must supress via the Jing-well point due to its anti-stasis
and deobstructing action at the level of the organ.
b - The 5 colors (complexions) respond to spring, period of multicolor flowerings of the
plant world.
Ying-spring means current of water leaving the source whose rate of flow, still weak, is
comparable to the energy of springtime which progressively grows.
In this manner, the start of the illness with change in complexion, marking off the
blossoming of spring, must be treated by the Ying-spring point due to its anti-febrile action and
its basic regularizing action on the circulation of blood and energy.
These
two examples explain:
_ on the one hand, the therapeutic effect of the Jing-well and Ying-spring points of the Yin
channels...
_ and, on the other hand, the technique, well known in the Orient, known as dispersing
the son in the event of fullness (see further on).
340.
PARAGRAPH 4
Huangdi:
At what place does the Yuan point unite to form the Lu Shu (group
of 6 Shu points?
Qi Bo:
The Yuan points do not respond to the 5 seasons. They unite with
the Jing (channels) (1) to form a complete number of 6 X 6 = 36 Shu.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph concerns the Yuan point of the 6 bowels not responding to the 5 seasons.
Because,
1 - Spring responds to Wood
Summer, to Fire
End of summer, to Earth
Autumn, to Metal
Winter, to Water.
Such are the correspondances between the 5 Seasons and 5 Movements.
1. Here, the word Jing designates channel and not Jing-river point, which makes one aware of
the dificulty in translating the Lingshu into popular, in particular Western, language.
319
341.
II - Ma Shi comments:
Huangdi has doubt about the absence of the Yuan point at the level of the channel of the
organs and about the treatment of the Wu Shu (5 Shu points) points by acupuncture excluding the
Yuan point. Then where is the Yuan point found?
Qi Bo responds to him that the Jing, Ying, Shu, Jing and He points all correspond to the
5 seasons, except the Yuan point of the 6 bowels. This is why, therapeutically, particularly in the
pathology of the bowels, one uses the Yuan point located on the corresponding Jing (channel). In
this way, for example, in disease of the large intestine, in order to perform the treatment is to
employ the point Hegu (LI 4) of the Hand Yangming channel to respond to the number of the Lu Shu
(6 Shu point: 6 X 6 = 36).
III - N.V.N.:
While the previous paragraph is only devoted to the 5 organs (Wu Zang) and to the group of
5 Shu points (Wu Shu), this paragraph broaches the Yuan point of the group of 6 Shu points of the
6 bowels and its use.
2. This thesis of Zhang Shi did not conform to the spirit of the text. See the following page.
The word Jing cited in the text posed several problems for commentators of the Lingshu,
particularly Oriental physicians specializing in phytotherapy, failing to know acupuncture and
moxabustion.
According to Zhang Shi and Nguyen Tu Sieu (1884-1950), in order to respond to the
5 seasons and, therefore, to the 5 Movements, the Yuan-Fire point is associated with Jing-Fire.
Here is their explanation:
320
At the end of summer, one neddles the Jing-river point of the Yang channel because it
unites with the Yuan point to respond to the 5 seasons. Therefore, the Jing-river point used to
replace the Yuan point, practiced to this day, is not in agreement with the spirit of the Lingshu.
But this explantion is based on a mistake because this paragraph does not concern the
Jing-river point but rather the Jing (channel). The explanation of Ma Shi (see above) is the most
plausible and most loyal to the original text of the Lingshu. For better comprehension of the
meaning of the Yuan point, it suffices to consult:
_ Chapters 1 (9 Needles and 12 Yuan) and 2 (Origin of the Shu Antique Points) of this
classic (3),
_ Difficulty 66 of the Nanjing
_ and the different wordings of the Da Cheng (4).
In conclusion,
_ on the Yin channel, the Yuan point unites with the Shu point due to its Yin action.
_ on the Yang channel, the Yuan point is separate from the Shu point due to its Yang action.
These Yin and Yang actions (according to the theory known as Separation/Union) are
perfectly integrated in the West.
PARAGRAPH 5
Huangdi:
What is the meaning of o r g a n which responds to winter, season
which responds to summer, sound which responds to the end of summer,
flavor which responds to a u t u m n and color which responds to spring?
Qi Bo:
In disease located within the organ, one must needle the Jing-well
point.
In disease manifesting by a change of complexion, one must
needle the Ying-spring p o i n t .
343.
Transformations.
321
1 - The organ is Yin and is found in the interior. As a result, in disease of the Kidney
organ, one must needle the Jing-well point of the Foot Shaoyin (Ki) responding to Spring-WoodLiver to activate the energy of the kidney into a state of conservation (stagnation), that is to say,
into a state of slowing down or arrest.
2 - The Liver organ respond to spring which governs the 5 colors. As a result, in disease
with change of complexion, one must needle the Ying-spring point of the Foot Jueyin (Li)
responding to Summer-Fire-Heart.
3 - In disease signaled sometimes by signs of improvement, sometimes by signs of
aggravation (index of activity of the Fire-Heart), with change of Shen (mental), one must needle
the Shu-stream point of the Hand Shaoyin (He) responding to End of Summer-Earth-Spleen.
4 - The Spleen organ govern Earth and responds to the number 5 and the musical note
Gong. For this reason, in diseases of the spleen with change of voice, one must needle the Jingriver point of the Foot Taiyin (Sp), responding to Autumn-Metal-Lung.
5 - The Lung and Stomach respond to the Metal energy of autumn. During liquid
absorption, the good substance (5) reaches the lung, and during food absorption the good
substance passes to the Mai (vessels) and Jing (channels) which all link up to the lung because
the lung is:
_ the site of presentation of respect to the king (6)
344.
_ site where the Jing (lung quintessence) goes into movement toward the skin and hair
_ and the site of conduction of the energy toward the 6 bowels in order to communicate
with the 5 organs.
In other words, metabolized food substances at the level of the stomach are conducted by
the energy of the lung first toward the bowels then toward the different organs in order to be
transformed into Ying (nutritive energy) and Wei (defensive energy), Xue (blood)and Mai
(vessels). This is why, in order to diagnose an illness located in the stomach, it is necessary that
the channels be in fullness resulting from an accumulation of blood due to a digestive disorder
hindering the energetic movements of the lung.
In the Lingshu and Suwen, the study of the 5 organs is always accompanied by that of the
stomach because the stomach is the foundation of the 5 organs.
5. It concerns the liquid Jing (water quintessence) and of the food/nutritive Jing (quintessence of
cereals).
6. Site of gathering of all the energetic vessels of the body; site of determination of the energetic
state: radial pulse.
II - N.V.N.:
1. In delving deeply into the physiologic context of this paragraph, we note that it is
matter of an explanatory study of the points of dispersion of the 5 organs:
_ Jing-well, point of dispersion of the kidney, which is Yongquan- Ki 1
322
_
_
_
_
2. The energetic movements of these 5 Shu points (Wu Shu) obey the laws of the
5 Movements and 5 Seasons. Therefore, it concerns a demonstration of the technique known as
disperse the son in the event of fullness. Example: in fullness of the liver, one must disperse
the point Xingjian (Li 2) of the Foot Jueyin (Li), Ying-spring point, which responds to the heart,
son of liver (see Figure 83).
3. We present below:
_ a relative diagram of the formation of Ying (nutritive energy), Wei (defensive energy),
Xue (blood) and Qi (energy) from the stomach according to the explanation of Zhang Shi and a
descriptive table of the 5 organs and 5 transformations responding to the number 5 X 5 = 25 Shu
intended for research and use of the acupuncture rules cited in this paragraph.
345.
Figure 83:
Method of dispersion according to the technique
disperse the son in the event of fullness
323
Figure 84:
Formation of Ying/Wei and Xue/Qi from the stomach.
346.
324
5
Transforms
5
Seasons
5
Shu
Liver
Channel
Heart
Channel
Spleen
Channel
Lung
Channel
Kidney
Channel
Organs
Winter
Jing
Li 1
Dadun
He 9
Shaochong
Sp 1
Yinbai
Lu 11
Shaochang
Ki 1
Yongquan
Colors
Spring
Ying
Li 2
Xingjian
He 8
Shaofu
Sp 2
Daidu
Lu 10
Yuji
Ki 2
Rangu
Seasons
Summer
Shu
Li 3
Taichong
He 7
Shenmen
Sp 3
Taibai
Lu 7
Taiyuan
Ki 3
Taixi
Sounds
End of
Summer
Jing
Li 4
Zhongfeng
He 4
Lingdao
Sp 5
Shangqiu
Lu 8
Jingqu
Ki 7
Fuliu
Sapors
Autumn
He
Li 8
Ququan
He 3
Shaohai
Sp 9
Yinlingquan
Lu 5
Chize
Ki 10
Yingu
347.
325
CHAPTER XLV
Evaluation of the Exterior
(Wai Zui)
Wai
Zui
means exterior.
Huangdi:
I have heard your explanations about the 9 chapters concerning
the 9 Needles. In general, I have been able to grasp the importance of
the method and understand, without going into detail, its meaning.
348.
326
the
the
The
the
small cannot
large cannot
deep is like
top (surface,
go to the deep
remain at the surface
the bottom that cannot be perceived
supeficial) is as if it cannot be covered... .
This is so subtle and fine, so vast and immense that one does not
know the end. I know that all this conforms to the Dao of modification/
transformation of Heaven and Earth and to human affairs. But, faced
with the complexity of the problem, I would like to gather all this dense
(like hair) information in order to establish a summary outline of the
whole. Is it possible?
Qi Bo:
Governing a country also requires the Dao. If not, how can one
analyze affairs of state, be they are large or small, simple or complex?
Huangdi:
Please explain to me more clearly.
Qi Bo:
Take, for example, the sun and moon, water and reflection, drum
and resonance. The brightness of sun and moon does not allow the
shadow to escape; the purity of shimmering water does not allow the
image to be eclipsed; the resonance of the drum does not allow the sound
to be lost. Similarly, the disturbance of the interior always causes a
response at the exterior. To understand these facts is to grasp the
meaning of the Dao.
Huangdi:
Your explanation is clear. They are luminous reflections which
can neither be masked nor concealed because they are not contrary to
the reason of Yin and Yang. Therefore, to gather them in order to
examine them and to examine them in order to experiment is to know
the effect of the shimmering water which does not allow the image to
escape. If the 5 Sounds are not clear, the 5 Colors will be blurred and the
5 Organs will be disturbed and mixed up without the ability to determine
the cause.
327
349.
350.
As a result, the voice and complexions, hidden manifestations, that is to say, at the
external part of the body, can serve as elements of appreciation of the states of the organs located
in the interior. Conversely, the 5 organs of nearby manifestations, that is to say, located in the
interior, can serve as elements of determination of that which passes to the exterior of the body,
there comprising voice and complexion. Such is the miraculous Dao of Yin and Yang, of Heaven and
Earth, which one must not neglect.
328
II - N.V.N.:
Chapter 45 of the Lingshu stresses the importance of the relationship of interior (Li) and
exterior (Biao) in the matter of diagnosis of Oriental energetic medicine.
Modern translation of this chapter into popular and Western language is slightly different
from the original text of the Tang Dynasty (613-906 A.D.).
351.
329
CHAPTER XLVI
The Five Transformations
(Wu Bian)
PARAGRAPH 1
Huangdi questions Shaoyu:
I have understood that the 100 Diseases, at their start, are all
caused by wind, rain, cold, heat... which infiltrate into the pores of the
hairs to the dermal layer. At this stage, the curious perverse energy (1)
330
either
or the
or the
or the
or the
352.
PARAGRAPH 2
Huangdi:
Why is the illness of Wind (Feng) different among individuals
who are simultaneously affected?
331
Shaoyu:
Your question is excellent! Permit me to split hairs in taking as
an example the work of an artisan, armed with a ground axe and a
sharpened knife, who cuts and pierces a tree trunk still having soft
parts and hard parts. At the soft places, the work is easy; at the hard
spots, the work is difficult; and at the fibrous parts (knot), the axe risks
becoming chipped.
Therefore, in the same tree trunk, the soft and hard parts are
variably penetrable... all the more so when it involves trees of other
species whose thickness of bark and density of sap are different... then
each is different from the others.
353.
In the plant world, there exists trees whose flowering and budding
are early. At springs frost, the flowers fall and leaves decompose. In
very sunny weather, the trees with thin bark have dried out leaves and
less sap. With a prolonged rain and gloomy weather, trees with thin
bark and reduced sap rot. With severe and sudden wind, trees with solid
trunks have broken branches; and with the fog of autumn with violent
wind, trees with robust trunks are uprooted and stripped of their
foliage.
The 5 plant species cited are each affected in a different fashion,
all the more so when it concerns human beings.
Huangdi:
How do you postpone these events of plant species in man?
Shaoyu:
When trees are affected, only the branches are injures, but
variably according to their hard or soft consistency and strength. The
hard branches are relatively spared.
In the human being, illnesses are often due to a loss of resistance
in the osteo-medullary and epidermo-dermal systems, favoring the
infiltration of perverse energy. This is why illnesses are frequent in
man.
332
II - N.V.N.:
We draw from the conclusion of Zhang Jing Yu:
Trees have their Yin and their Yang, their Hardness and their Softness. As a consequence,
their injuries are serious or benign. It is the same in human beings. Exposed to violent wind, some
individuals are affected and others not. The difference resides there.
354.
PARAGRAPH 3
Huangdi:
Some individuals are inclined to the illness Feng Jue (afflux caused
by wind). How is that?
Shaoyu:
Because the muscles are not firm and epidermo-dermal tissues
loose, the individual is often affected by wind.
Huangdi:
How do you recognize that the muscles are not firm?
Shaoyu:
The muscular mass located in the crease (articulation) (2) is not
hard and firm. It is without demarcations, that is to say, that the skin is
wrinkled at this level.
The skin being wrinkled, the flesh (dermis) system is not very
dense and is lax. This involves individuals who perspire easily.
II - N.V.N.:
355.
The illness of Feng Jue (afflux of wind) has been broached for the first time by Huangdi
and Qi Bo in Chapters 7 (Special Study on Yin and Yang) and 31 (Diseases of Heat) of the
Suwen.
Chapter 35 of the Suwen (Discourse on Fever-Chills Disease) and Chapter 55 of the
Lingshu (Complementary Study on the Chapters of Depth of Needling) have indicated on several
333
PARAGRAPH 4
Huangdi:
In man, the disease of Jiao Dan (warm body, polydipsia and
emaciation) ( 3 ) is common. How is that?
Shaoyu:
The insufficiency of the 5 organs often causes Jiao
Dan .
Huangdi:
How do you recognize that the 5 organs are in insufficiency?
Shaoyu:
Generally, individuals whose skin and flesh are soft and weak are
of firm and energetic nature. These energetic individuals are easily
open to irritation and anger which weakens the 5 organs and favors
attack by the illness Jiao Dan .
Huangdi:
How
to
you
recognize firmness
and
weakness?
Shaoyu:
In these individuals, the skin is thin, the eyes often rolled
356.
upward under the effect of fear or anger. Their heart is energetic,
but often aggressive. During anger, the enegy affluxes toward the top,
accumulates in the thorax and causes stagnation of the blood and energy
at the level of the epidermo-dermal system. In the long run, this
stagnation transforms into heat which exhausts the flesh and skin to
trigger the disease Jiao Dan .
This involves individuals whose nature is rough and violent and
whose skin and flesh are weak.
334
Chapter 4 of the Lingshu (Pathologic Forms of Attack of the Organs by Perverse Energy)
states:
The fine and small radial pulse of the 5 organs are signs revealing the disease Jiao Dan.
The 5 organs govern the production/conservation of Jing (quintessence). When the organs
are weak, the Xin-Ye (interstitial liquids) become exhausted and the individual is open to the
disease of Jiao Dan.
The bodily form is the site of external reunion of the energy of the 5 organs. As a result,
thin skin and soft flesh indicate the weakness of the 5 organs.
In summary, individuals whose skin and flesh are weak are of solid and energetic nature;
that is to say, they are of weak constitution but of strong nature. Generally, their skin is thin,
their eyes are deep and their energy rises up straight toward the top. This is why their heart is
firm and energetic. But the individual of energetic nature is often open to anger, causal factor of
afflux of the energy, causing a stagnation/obstruction of the energy and blood at the level of the
epidermo-dermal system. This stagnation is transformed into heat which exhausts the flesh and
skin and provokes the disease Jiao Dan.
II - N.V.N.:
The treatment of Jiao Dan consists of calming the Shen (mental) and tonifying the 5 organs
and Yangming (St).
PARAGRAPH 5
Huangdi:
In man, the disease of Han Re (Cold-Heat)
is
common.
Why?
357.
Shaoyu:
Individuals whose bones are small and flesh soft are inclined to
the disease Cold-Heat.
Huangdi:
How do you determine the large or small size of the bones, the
softness and firmness of the flesh and the different colors?
Shaoyu:
The bone of the cheek is the root of the entire the skeleton.
When the bone of the cheek is large, the bones are large; when the
bone of the cheek is small, the bones are small.
Thin skin is without muscular mass; the muscles of the arm are
flaccid; the color of the chin region is without sharpness and not in
accord with that of the frontal region (Tian Ding). Such are the basic
signs favoring attack by disease.
Finally, the thinness of the skin of the arm with absence of
muscular mass indicates an insufficiency of marrow. This is also an
indication of the frequent unexpected onset of the disease of Cold-Heat.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph explains the frequent unexpected occurence of the disease of Cold-Heat
(Han Re :
335
) in individuals endowed with small bones, weak flesh, impurity complexion
Rough Draft For JTS Students Only
_ and somatopuncture with the purpose of activating the production of Ying (nutrtitive
energy) and Wei (defensive energy) and the formation of Jing (quintessence) at the level of the
5 organs.
336
359.
337
Figure 85:
Craniopuncture Zones (side view).
360.
338
Figure 86:
Craniopuncture Zones (front view).
339
Figure 87:
Craniopuncture Zones (posterior view).
361.
340
Figure 88:
Craniopuncture Zones (top view).
341
Figure 89:
Formation and distribution of Jing Qi.
PARAGRAPH 5
362.
Huangdi:
How do you explain the sudden frequent occurrence of Bi disease
342
(algoparesthesia)?
Shaoyu:
Individuals whose cuteneous folds are coarse and muscular
masses not firm are often exposed to Bi disease.
Huangdi:
How do you determine the upper or lower localization of Bi
disease?
Shaoyu:
In order to determine the upper or lower localization of Bi
disease, it is sufficient to examine its state of emptiness or fullness
located at the top or at the bottom, to the right or to the left.
II - N.V.N.:
Treatment of these diseases consists of dispersing the A Shi (painful) points and tonifying
the corresponding channel. Also see Chapter 13 (Tendinomuscular Channels) of this classic
(Volume I, N.V.N. Edition).
PARAGRAPH 6
363.
Huangdi:
How do you explain the sudden frequent occurrence of the disease
343
of Ji Ju (accumulation/gathering)
at
the
level
of
the
intestinal
tract?
Shaoyu:
Thin and not very brilliant skin and flaccid flesh are the signs
revealing disturbances of the intestinal tract, favoring
accumulation/
gathering of perverse energy, phenomenon harmful to the SpleenStomach system.
Similarly, the irregularity of the cold and heat located in the
inter-organ Spleen-Stomach space facilitates the attack of perverse
energy to create a great synrome of gathering.
/
(accumulation/gathering) at the level of the intestines is due to poor functioning of the gastrointestinal tract.
a - In general, individuals whose skin is thin present an insufficiency of energy. Their
flesh is not firm and is no longer saturated with organic liquid which causes a distrubance at the
level of the gastro-intestinal tract.
Because the organic liquid, blood and energy are created at the level of the stomach and
intestines, a simple disturbance of these latter is sufficient to impede the circulation of the
perverse energy. This accumulates and creates the phenomenon of accumulation/gathering,
harmful to the Spleen-Stomach system.
On the other hand, a digestive disorder by cold or heat can favor the aggression of
perverse energy which progressively accumulates to trigger a great syndrome of accumulation.
b - The large intestine associated with the lung governs the skin and the whole of the
energetic system of the organism on the one hand, and on the other hand, the stomach associated
with the spleen governs the flesh and the whole of the organic liquids of the body. As a result, the
thinness of the skin and flaccidity of the muscles originates from the insufficiency of the energy
and the non-saturation of organic liquid, hence opening of the cutaneous pores and scarcity of
dermal fibers favoring the stagnation and accumulation of perverse energy responsible for
accumulation/gathering.
II - N.V.N.:
364.
This paragraph concerns the accumulation/gathering of the energy at the level of the
intestines. The signs and symptoms and triggering process of these diseases has been defined in
the Da Cheng de Yang Chi Chou (7):
7. Published under the title Art and Practice of Acupuncture and Moxabustion (According to the
Zhen Jiu Da Cheng), N.V.N. Edition.
344
PARAGRAPH 7
Huangdi:
I have heard something about the pathology of the form (Xing).
But I would like you to inform me about its periodicity.
Shaoyu:
First, one must carefully specify the year in order to determine
the periods. At the period when the energy is u p p e r , cure follows; at the
period when the energy is l o w e r , the disease worsens.
When the period of Stoppage/Descent (Han Xia) does not follow
during the year when the energy of the 5 Circumductions is impulsive
(Chong) and communicative (Zong), cure inevitably follows.
Here, it is form (Xing) which creates disease
knot of the Five Tranformations.
1 - Wind, rain, cold, heat... are the 6 energies in eternal movement. These 6 energies
damage the form (Xing). This is why, each year, one must reestablish the law of the movements of
the 5 Circumductions and 6 energies in order to determine pathologic phenomena.
365.
In this manner, for example:
a - In the Chen Xu (V-XI) year, the Taiyang is at Si Tian; the 2nd guest energy is
Yangming-Dryness-Metal and the 3rd host energy is Shaoyin-Imperial Fire.
In this case, the host energy triumphs over the guest energy (fire inhibits metal). This
phenomenon constitutes what one calls period of the upper energy, factor of cure of the disease.
b - In contrast,
_ the 3rd guest energy being Taiyang-Cold-Water, the host energy is Shaoyang-Ministerial
Fire,
_ the 4th guest energy being Jueyin-Wind-Wood, the host energy is Taiyin-HumidityEarth,
_ the 5th guest energy being Shaoyin-Imperial Fire, the host energy is Yangming-DrynessMetal,
_ the last guest energy being Taiyin-Humidity-Earth, the host energy is Taiyang-ColdWater.
In this case, the guest energy is victorious (water triumphs over fire). This phenomenon
constitutes what one calls period of the lower energy, factor of worsening of the disease.
345
2 - Wind, rain, cold, heat... are the 6 energies of Heaven in permanent mutation. When it
lodges in a guest capacity within the organism, it is responsible for disease.
At the start, reactive phenomena are external. This is why to speak of their stoppagedescent (Han Xia), permits explaination of their progression toward the deep and their
stagnation at the level of the intestines to transform into disease of accumulation/gathering.
The term impulsive/communication (Chong Zong) implies the sense of communication of
the energy of the 5 Movements with the external layers of the body whose principal action is to
dipserse the perverse energy located at the exterior.
Example:
During the year Taiyang-Cold-Water of Si Tian, the 5 Movements belong to the Earth
movement. In this case, the energy of the 5 Movements is victorious. Therefore, the disease cannot
remain in the interior.
The 6 energies are at the exterior in order to respond to the 3 Yin and 3 Yang (Taiyang,
Shaoyang, Yangming, Taiyin, Jueyin and Shaoyin), and the 5 Movements are in the interior in
order to respond to the 5 organs. Since the energy of the organ triumphs over the energy of the
exterior, not creating the phenomena of Stoppage-Arrest/Descent, the disease of perverse energy
remains at the exterior and will be dispersed by the impulsive/communicative action of the
energy of the 5 Movements. (Figure 89)
366.
Figure 90:
Impulsive action of the 5 Movements.
The 6 energies govern the movements of Ascent-Descent, of Top-Bottom (from superficial
to deep). As for the 5 Movements, they govern the movements of Entering-Exiting of the interior
and exterior.
346
II - N.V.N.:
1. Zhang Jing Yue (1563-1640 A.D.) declares:
In order to determine the periodicity of the disease, it is necessary to first specify the
year when the 5 Movements and 6 Energies each have a period of predominance.
As a result, when the disease follows a period of production/plethora, that is to say, the
period of elevated (high intensity) energy, the disease is cured. In contrast, when the disease
follows a period of degradation/inhibition, that is to say, a period of lower (low intensity)
energy, the disease becomes worse.
8. Published under the title Evolutive Diseases of 3 Yin and 3 Yang, N.V.N. Edition.
9. Ignorant of the medical terms of Oriental medicine, some Westerners have translated the term
Shang Han as Harmful Cold (!?).
347
348
CHAPTER XLVII
Constitutional Characteristics of the Organs
(Ban Zang)
PARAGRAPH 1
Huangdi:
349
are
(energy)
Chi (will) and Yi (thought) are the energies that consolidate the
Jing (quintessence) and Shen (mental) , concentrate the Hun (vegetative
s o u l ) and Po (sensitive soul) , regulate Han (cold) and Re (heat) and
delay joy and anger.
This is why:
_ When Xue (blood) and Qi (energy) are harmonized, the Jingmai
circulate, enlarge the routes of Yin and Yang, consolidate the muscles
and bones and facilitate joint movements.
_ When Wei Qi (defensive energy) is in harmony, the flesh masses
are relaxed and the skin and hair are supple.
_ When Chi (will) and Yi (thought) are in harmony, Jing
( q u i n t e s s e n c e ) and Shen (mental) are united, Po (sensitive soul) and
Hun (vegetative soul) come together, irritation and anger are absent
and the 5 organs are protected from perverse energy.
_ When Han (cold) and Re (heat) are in harmony, the 6 bowels
properly fulfill their function of digestion, diseases of Feng Bi
(algoparesthesia caused by wind) do not manifest, the Jingmai circulate
freely and the limbs and jonts are in peace.
All this concerns man in good health. The Wu Zang (5 Organs)
assure the conservation of Jing (quintessence) and Shen (mental) , Xue
( b l o o d ) and Qi (energy), Hun (vegetative soul) and Po (sensitive soul).
The Wu Fu (6 Bowels) harmoniously activate the liquid circulation of the
organism. Human beings, without distinction, intellectuals or fools,
sages or eccentrics, receive all this from Heaven. Nevertheless, some
individuals enjoy celestial longevity with attack by perverse energy
and live without becoming weak for 100 years; even exposed to wind and
rain, great cold or strong heat, they are not subject to any misfortune.
In contrast, other individuals, without leaving their room, cannot avoid
illness. Why? What is the reason?
Qi Bo:
350
activities of Heaven and Earth, the liveliness of Yin and Yang, the
changing of the 4 seasons and the mutations of the 5 Movements.
But the 5 organs are, by nature, large or small, high or low,
resistant or fragile, well-positioned or deviated. It is the same for the
6 bowels; they also are large or small, long or short, thick or thin, tense
or relaxed.
371.
The 25 forms of the 5 organs are different from one another and
can be favorable or unfavorable, prosperous or h a r m f u l . Allow me to
submit to you their physiologic orientations.
1 - The preceding chapter revolves around the appearance of diseases as a function of the
consistency and thickness of the pilo-cutaneous system, while this chapter discourses upon the
appearance of disease as a function of the configuration and size of the 5 organs and 6 bowels.
2 - Ying (nutritive energy) and Wei (defensive energy) are energetic substances elaborated
at the level of the 5 organs and 6 bowels.
Vessels and flesh, muscles and bones are external reunions (Wai He) of the 5 organs and
6 bowels.
Jing (quintessence) and Shen (mental), Hun (vegetative soul) and Po (sensitive soul) are
also energetic substances elaborated and conserved at the level of the 5 organs and 6 bowels.
Xin Ye (organic liquid), originating from the Shui-Gu (Water-Cereal), are metabolites
elaborated at the level of the 6 bowels.
This is why, when Xue (blood) and Qi (energy), Jing (quintessence) and Shen (mental) are
in harmony, the 5 organs are protected from perverse energy.
3 - Some individuals, because of the form and consistency of their organs and bowels, can
live a long time without becoming weak even exposed to wind and rain, to cold and heat... . In
contrast, others, without leaving their room and without any familial or social problems, are not
spared from illness... . This difference originates from the configuration (morphology and
disposition) of their organs and bowels responsible for phenomena called favorable and
unfavorable, prosperous and harmful.
4 - The thickness and size of the 5 organs and 6 bowels depend on the influence of Yin
energy and Yang energy of the 4 Seasons and 5 Movements. As a result, it is necessary that
they be sound and well-positioned, solid and stable in order to harmonize with the energy of
Heaven and Earth.
II - N.V.N.:
This paragraph demonstrates the basic components of Oriental energetic illness:
351
372.
_
_
_
_
_
_
_
These energies and their paths of conduction are permanently regulated by the Xin Ye
(organic, interstitial liquids).
Without their deepened understanding, the practice of acupuncture is pernicious and does
not give the expected result.
According to Zhang Jing Yue:
The human organism takes Xue and Qi as basic elements, and Jing and Shen as tools to
maintain and protect life.
PARAGRAPH 2
The heart is s m a l l , its energy is peaceful. It is hard to attack by
perverse energy, but easily disturbed by preoccupations. In contrast,
the heart is l a r g e ; torments do not bother it, but it is easily attacked by
perverse energy.
The heart is in an high position ; its energy encroaches on the
lung; the individual is anxious and struck with amnesia. It is hard for
him to express himself. In contrast, the heart in a low position is easily
exposed to cold energy and the individual is vulnerable to verbal
intimidations.
The heart is h a r d ; its energy is calm and solid. In contrast, the soft
heart is often exposed to the illness Jiao Dan-Re Zhong ( 1 ) .
The heart is s t r a i g h t ; it energy is harmonious and the individual
is
not easily diseased. In contrast, the heart is d e v i a t e d , Shen (mental)
is not assured and the individual is disloyal and deceitful, treacherous.
This paragraph speaks on the favorable and unfavorable, prosperous and harmful states
of the heart.
373.
1 - Because the heart is small, the Shen Qi (mental energy) becomes concentrated.
Therefore, perverse energy cannot attack it. But because of its small size, it is often disturbed by
psychological and social factors.
1. Polydipsia/emaciation with overheating of the Zhongjiao (Middle Jiao).
352
Similarly, because the heart is large, the Shen Qi is plethoric. Therefore, worries do not
trouble it. But in the plethoric state, the Shen Qi scatters to the exterior and is easily exposed to
attack by perverse energy.
2 - The lung is the cover of the heart. If the heart is located high, it is pressed against
the lung. The energetic system is then blocked, the orifice of the heart and that of the lung are
obstructed, hence anxiety and amnesia.
The patient opens the mouth to express himself with difficulty because the heart governs
speech and the lung governs the voice.
3 - The soft heart is easily exposed to the illness of Jiao Dan/Re Zhong. Here is Qi Bos
explanation (see Chapter 4 of this classic: Pathologic Forms of Attack on the Organs by Perverse
Energy) (2):
All 5 organs can be affected by the illness Jiao Dan because the 5 organs, receptors of
Jing (quintessence) are soft and incapable of producing the Xin Ye (organic liquid).
Therefore, it is preferable to have a heart neither too small nor too large, neither high nor
low, hard rather than soft, straight rather than bent... . Such a heart is favorable to the cure of
diseases, even serious ones.
II - N.V.N.:
1 - This paragraph presents aspects of the heart and their pathophysiologic consequences.
The conclusion of Zhang Jing Yue (1583-1640 A.D.) summarizes it perfectly:
_ The small heart is easily exposed to psychoaffective problems.
_ The big heart is fragile and easily exposed to attack by perverse energy.
_ The heart in an elevated position encroaches on the energy of the lung and often causes
problems at the level of the orifices.
_ The heart in a low position inhibits Yang energy and the Shen (mental) is not comforted.
_ The soft heart facilitates the mobilization of Fire and renders the Shen fickle.
2 - Recall that the word Energy (Qi) regarding the heart organ encompasses not only the
notion of Ying Qi, nutritive energy, directed by the Hand Shaoyin (He), but also Jing, pure energy
or energetic quintessence, elaborated by by this organ.
The Jing Qi of the heart is composed of:
_ Anatomic Jing which governs the vessels
_ Sensorial Jing which governs vocal ability
_ Psychologic Jing which governs the Shen (mental).
374.
These Jing are directed toward the spinal canal to maintain the marrows and brain by the
route of the kidney (Figure 91).
353
Figure 91:
External and internal functions of the Jing Qi of the heart.
PARAGRAPH 3
With a s m a l l lung, the individual has little need to drink; asthma
354
and thirst are rare. In contrast, with a large lung, the individual has a
great need to drink; thoracic (Hung Bi) and laryngeal (Hou Bi) pains are
common, as is the ascent of the energy.
375.
The lung is h a r d , the ascent of the energy and cough are rare. In
contrast, the soft lung is easily exposed to the illness Jiao Dan
(polydipsia/emaciation).
The lung is s t r a i g h t , its energy circulates harmoniously and
illnesses are rare. In contrast, the inclined lung usually favors
unilateral
thoracalgia.
II - N.V.N.:
1 - This paragraph concerns then the relationships between the anatomic components
355
(volume, location, consistency and direction) of the lung and a particular pathology. These are the
favorable or unfavorable states.
We can summarize these relationships in the following manner:
376.
_ the small lung is not exposed to asthmatic diseases
_ the large lung often causes thoracic and laryngeal pain and dyspnea
_ the lung located high often causes cough
_ the lung located low often causes intercostal neuralgias
_ the hard lung causes neither cough nor dyspnea
_ the soft lung is often exposed to polydipsia
_ the deviated lung is often the cause of thoracalgia.
2 - Recall that the word Energy (Qi) regarding the lung organ encompasses not only the
notion of Ying Qi, nutritive energy, directed by the Hand Taiyin (Lu), but also Jing Qi, pure
energy or energetic quintessence, elaborated by this organ.
The Jing Qi of the lung is composed of:
_ Anatomic Jing which governs the pilo-cutaneous system
_ Sensorial Jing which governs olfaction
_ Psychologic Jing which is Po (sensitive soul).
These Jing are directed toward the spinal canal to maintain the marrows and brain via the
route of the kidney (Figure 92).
PARAGRAPH 4
Figure 92:
External and internal functions of the Jing Qi of the lung.
377.
356
The hard and firm liver is peaceful; its energy is not exposed to
attack by perverse energy. In contrast, the soft and weak liver often
causes the illness Jiao Dan (polydipsia-emaciation) favorable to the
aggression of perverse energy.
The liver is w e l l - p o s i t i o n e d
( s t r a i g h t / s o u n d ) , its energy is
harmonious and is not exposed to the attack of perverse energy. In
contrast, the liver in an inclined and deviated position often causes
hypochondralgias.
This paragraph discourses on the favorable and unfavorable, prosperous and harmful
states of the liver organ.
The high liver compresses the internal portions of the Jingmai (principal channels) and
Jing Bie (distinct channel) of the Foot Jueyin (Li) and provokes phenomena of stagnation/
obstruction of the top (thorax) with discomfort in the subcostal region at the bottom
(hypochondria). These phenomena bear the name Xu Ben (unilateral oppression).
The liver is located to the right of the stomach. As a result, the big liver compresses the
stomach which, as a resulting reaction, provokes a sensation of discomfort at the level of the
pharyngeal apparatus.
The liver is found underneath the diaphragm. This is why, the big liver often causes a
sensation of discomfort at the center of the diaphragm with pains of the hypochondrial and
ischio-iliac regions.
378.
The vessel channel (internal vessel) of the liver traverses the diaphragm and projects into
the lung. Ths is why the liver located high squeezes up against the lung and causes distrubances
of the costo-iliac region. This syndrome bears the name Xu Ben (unilateral oppression). In
contrast, the liver located low is pressed against the stomach and causes an emptiness at the level
of the subcostal and iliac regions, favorable to the entry and exit of perverse energy.
The liver conserves the blood and the blood shelters the Hun (vegetative soul). As a result,
when the liver is properly positioned (straight), the Shen (mental) and Chi (will) are balanced,
and when the liver is inclined and deviated, the hypochondria and coxo-femoral joint are
painful.
357
III - N.V.N.:
1 - This paragraph concerns then the relationship between the anatomic elements (volume,
location, consistency and direction) of the liver and a particular pathology. These are the
favorable and unfavorable states of the liver.
2 - Ma Shis explanation can be diagramed in the following fashion (Figure 93):
Figure 93:
Internal vessels of the liver (principal and distinct vessels).
3 - Recall that the word Energy (Qi) regarding the liver organ encompasses not only the
notion of Ying Qi, nutrtitive energy, directed by the Foot Jueyin (Li), but also the Jing, pure
energy or energetuc quintessence, elaborated by this organ.
358
PARAGRAPH 5
Figure 94:
External and internal functions of the Jing Qi of the liver.
359
This paragraph shows the favorable and uunfavorable, prosperous and harmful state of
the spleen organ.
1 - The spleen responds to Center-Earth and governs the 4 sides of the body. In this way,
the small spleen harmoniously preserves its Jing (quintessence) without being perturbed by
perverse energy.
The spleen is located in the abdomen under the left part of the diaphragm. Therefore, the
big spleen is found blocked in the fleah region between the subcostal region and iliac crest, hence
hypochondralgia.
The spleen governs the 4 limbs. This is why the big spleen prevents rapid walking.
2 - The thorax is located above this flesh region (hypochondria). Therefore, the spleen in a
high position can cause pains at the level of the false ribs. In contrast, the spleen in a low
position squeezes up against the large intestine and leaves behind it an emptiness which easily
exposes it to agression by perverse energy.
3 - The spleen of firm and resistant consistency is endowed with a well-balanced energy.
Therefore, perverse energy cannot attack it. In contrast, the spleen of soft and weak consistency is
easily exposed to Jiao Dan (polydipsia/emaciation) and attack by perverse energy.
4 - The spleen is the dwelling place of Yi (thought) and thought lodges in the Ying Qi
(nutritive energy). If the spleen is properly positioned (in a correct direction), Shen-Chi (Mental
and Will) are balanced. In contrast, the spleen in an inclined position is easily exposed to
abdominal bloating or meteorism. (3)
III - N.V.N.:
360
1 - This paragraph concerns then the relationship between the anatomic elements (volume,
location, consistency and direction) of the spleen and a particular pathology of this organ.
381.
2 - Recall that the word Energy (Qi) of the spleen organ includes not only the notion of
Ying Qi, nutritive energy, conducted by the Foot Taiyin (Sp), but also the Jing Qi, pure energy or
energetic quintessence elaborated by this organ.
The Jing Qi of the spleen is composed of:
_ Anatomic Jing which governs the dermal system
_ Sensorial Jing which governs gustatory ability
_ Psychologic Jing which is Yi (thought, reflexion).
These Jing are directed toward the spinal canal via the route of the kidney (Figure 94) to
maintain the marrows and brain.
Figure 95:
External and internal functions of the Jing Qi of the spleen.
3. Presence of gas in the abdominal cavity.
PARAGRAPH 6
The kidney is small; its energy is peaceful and hard to perturb by
361
This paragraph discourses on the favorable and unfavorable, prosperous and harmful
states of the energy of the kidney organ.
Paragraphs 2, 3, 4, 5 and this one speak of 25 abnormalities of the 5 organs of the human
being. These abnormalities are:
_ large and small
_ top and bottom
_ hard and soft
_ straight and inclined
_ tense and relaxed
That is to say, a total of 5 X 5 = 25 abnormalities.
1 - The large kidney often causes lumbalgias because the lumbar region is the palace of
the kidney.
The lumbar region and spine constitute the great articular system of the body. This is why
dorsalgia, lumbalgia and sacro-coccydynia prevent movements of flexion and extension of the
body.
He Shan (ectopia) designates an abnormality of location of the testicles (controlled by the
kidneys). The testicles, either grow smaller or grow larger, evoking the image of the pose of the
fox before its prey.
The kidney is the receptor organ of the Jing (quintessence) of the 5 organs. Psychologic
Jing of the kidney is Chi (will). As a result, the well-positioned (straight position) kidney is the
indicator of balance of Shen-Chi (mental-will). In this case, the kidney is hard to perturb.
In contrast, the kidney in an inclined position often causes lumbalgia and sacro-coccydynia.
362
383.
2 - The exterior of the body is the site of reunion of the Jing energy (anatomic Jing) of the
5 organs. As a result, if the skin is thin with not very dense tissue fibers, wind, rain, cold, heat...
easily infiltrate into the pilo-cutaneous system and sweat gland system to trigger the disease of
the exterior of the body. Here, the 6 cosmic perverse energies are the cause. Jointly, if the
5 organs are of soft and weak consistency or in an inclined or deviated position, the above cited
25 disturbances appear.
III - N.V.N.:
1 - Paragraph 6 concerns the relationship between the anatomic elements (volume,
location, consistency and direction) of the kidney and a particular pathology. These are the
favorable and unfavorable states.
2 - The word Energy (Qi) regarding the kidney organ not only encompasses the notion of
Ying Qi, nutrtitive energy, directed by the Foot Shaoyin (Ki), but also Jing Qi, pure energy or
energetic quintessence, elaborated by this organ.
The Jing Qi of the kidney is composed of:
_ Anatomic Jing which governs the osteo-medullary system
_ Sensorial Jing which governs auditive ability
_ Psychologic Jing which is Chi (will)
_ Sexual Jing which governs sperm and egg
_ Liquid Jing which delays the energetic system
_ Thermal Jing which controls organic cold and heat.
These Jing, like those coming from the other 4 organs, are all conducted toward the spinal
canal to maintain the marrows and brain and toward the corresponding anatomic region (Fig. 96).
363
Figure 96:
Kidney: receptor and distributor organ of the Jing Qi.
PARAGRAPH 7
384.
Huangdi:
364
PARAGRAPH 8
In
individuals
with
white
facies,
365
385.
PARAGRAPH 9
In
individuals
with
greenish
facies,
PARAGRAPH 10
366
In
individuals
_ endowed
spleen is s m a l l
_ endowed
large
_ endowed
_ endowed
low position
_ endowed
is f i r m
_ endowed
fragile
_ endowed
well-positioned
_ endowed
position.
with
yellow
facies,
PARAGRAPH 11
In
individuals
of
blackish
facies,
367
PARAGRAPH 12
Finely examine these various characteristics and we will be in
peace. To neglect them is to cure diseases with difficulty.
PARAGRAPH 13
Huangdi:
That is correct!
But these notions are not those which I would
like to question you about. I simply want to understand the conditions
allowing the human being to be spared disease and to live to the
celestial age (100 years).
Some individuals are always in good health despite worries and
fears and despite exposure to great cold and strong heat. In contrast,
other individuals, without leaving their room and without fear or
worry, are not able to avoid illness. Why? I would like to understand the
cause.
Qi Bo:
The 5 organs and 6 bowels are sites where the perverse energy is
sheltered from.
If the 5 organs are s m a l l , illnesses are rare, but the individual is
often exposed to anxiety and fear.
388.
If the 5 organs are l a r g e , activities are slow and lessened and the
individual is often exposed to lack of concern.
If the 5 organs are in a high position, the individual likes to
fulfill high functions and looks to increase his capacity to work.
368
PARAGRAPH 14
Huangdi:
I would like to hear you regarding the correlations of the
6 bowels.
Qi Bo:
The lung is linked to the large intestine. The large intestine and
lung respond to the skin.
The heart is linked to the small intestine. The small intestine and
heart respond to the vessels.
The liver is linked to the galbladder. The gallbladder and liver
respond to the muscles and tendons.
The spleen is linked to the stomach. The stomach and spleen
respond to the flesh (dermis).
The kidney is linked to the Sanjiao (SJ) and bladder. The Sanjiao,
bladder and kidney respond to the sweat gland and hair systems.
389.
The 5 organs are Yin and the 6 bowels are Yang. Their union/liason evokes the image of
that of male and female.
In the interior, the 5 organs unite with the 6 bowels, and at the exterior, the 6 bowels
respond to the bodily form. In other words, Yin is found in the interior and Yang, at the exterior;
it is sufficient to observe the components uniting at the exterior (such as skin, vessels, muscles
369
and bones...) in order to determine the size and thickness of the 6 bowels.
Among the 5 organs, the kidney is linked to the Sanjiao (SJ).
II - N.V.N.:
Here, the word Sanjiao (SJ) designates the Xiajiao (Lower Jiao) because the Xiajiao governs
the Liver-Kidney system.
Zhang Jing Yue teaches us: The kidney governs the osteo-medullary system. But here, it is
linked to the bladder and Sanjiao (SJ) and responds to the sweat gland and hair systems. Why? The
answer is found in Chapter 46 of this classic (The 5 Transformations): The Sanjiao (SJ)
produces energy intended to heat up the flesh and develop the pilo-cutaneous system... .
PARAGRAPH 15
Huangdi:
What
Qi Bo:
precisely
are
these
correlations?
If the skin
If the skin
If the skin
thick and long.
If the skin
If the skin
If the skin
knotted.
PARAGRAPH 16
370
PARAGRAPH 17
The spleen responds to the flesh (dermis).
391.
If the flesh is firm and thick, the stomach is thick and large.
If the flesh is soft and thin, the stomach is thin and small.
If the flesh is not in harmony with the body, the stomach is in a
low position (gastric ptosis) and Xia Wan (pylorus) is straight and
narrow.
If the flesh is devoid of rough surfaces, the stomach is tense and
straight.
If the flesh bears numerous granules, the stomach is knotted and
Shang Wan (cardia) is narrow with distrubance of food passage.
This paragraph shows the correlation between the morphologic state of the stomach with
that of the flesh (dermis).
PARAGRAPH 18
371
This paragraph speaks on the determination of the energetic and morphologic state of the
Sanjiao (SJ) and bladder as a function of the pilo-cutaneous system and cutaneous folds.
This paragraph emphasizes that the Sanjiao (SJ) can be thin or thick, slow or hurried,
straight or knotted which gives a material form to this bowel. Also, in the San Pen Feng (4), we
read:
392.
The Sanjiao (SJ) becomes materialized in the form of a fatty membrane as big as a hand,
located below the right kidney and to the side of the bladder, from where two whitish-colored
vessels leave from running alongside the vertebral column to end up in the brain. These vessels
are visible to the naked eye, hence the theory: Sanjiao: bowel of the right kidney - Bladder: bowel
of the left kidney.
But according to Chapter 18 of this classic (Production and Reunion of Ying and Wei)
and the Nanjing (Difficult Problems of Medicine of Qin Yue Ren, 500 A.D.), the Sanjiao (SJ) is
clearly a bowel which has name but not form. (5)
II - N.V.N.:
We leave to the anatomists the concern of confirming or rejecting the thesis of San Pen
Feng. This white membrane of the Sanjiao (SJ) can be presented in the form of the diagram below:
372
Figure 97:
Membrane of the Sanjiao (SJ) and its two vessels (according to the thesis of San Pen Feng).
PARAGRAPH 19
393.
Huangdi:
373
This paragraph speaks on the appreciation of the correspondances located at the exterior
in the determination of disease which manifest in the interior.
II - N.V.N.:
This paragraph stresses inspection, one of the four indissociable elements of observation,
which permits reconstructing the history of the patient and establishing the diagnosis.
Inspection allows detecting interior activities via knowledge of exterior manifestations. It
is founded on the principle that all that manifests at the exterior is the expression of what occurs
in the interior. It bears on the mental, colors and morphology.
no 394/395.
374
CHAPTER XLVIII
Prohibition and Submission
(Gan Fu)
PARAGRAPH 1
Leigong
375
addresses
396.
Huangdi:
Huangdi then grasps him by the arm with the left hand and from
the right hand transmits to him the works of medicine while saying to
him:
376
Chapter 45 speaks on the methods of the 9 Needles. They must be unified in order to
respond to the Celestial Path (Tian Dao), hence the title Evaluation of the Exterior which
means: the celestial path evolving to the exterior, within the cosmos, being able to serve as a basis
for evaluating the interior.
Chapter 45 unifies the blood and energy that one can examine at Renying (left radial
pulse) and at Qi Kou (right radial pulse) with the purpose of determining the transformations of
the 6 Energies (of the exterior) and the evolutions of the diseases of the 5 organs/6 bowels (of the
interior), hence the saying:
_ Acupuncture method begins with the Jingmai, routes of conduction of blood and energy.
_ One must clearly know their measurement and contents.
_ Diseases localizing in the interior must be treated at the level of the 5 organs.
_ Diseases localizing at the exterior must be treated at the level of the 6 bowels.
_ One must clearly discern the state of the Wei energy, cause of 100 Diseases.
This saying concerns the attack of perverse energy, first at the level of the pilocutaneous
system, then at the level of the energetic layers where the Luomai (secondary vessels) are found,
and finally at the level of the organs/bowels by the route of the Jingmai (principal channels). For
this reason, one must disperse the blood Luo in order to excrete the toxic blood (in a state of
stasis and congestion) because the Luomai are situated in the epidermo-dermal space, site of
reunion of blood and energy.
398.
This is why one must clearly discern the blood Luo in order to excrete the toxic blood in
the goal of preventing the perverse energy from infiltrating into the Jingmai, therefore into the
organs/ bowels, to create many more serious illnesses.
Emptiness and Fullness are words exclusively designating the emptiness (insufficiency)
and fullness (excess) of blood and energy. When the perverse energy is found within the energetic
377
level, the energy is in fullness, and the blood, in emptiness; and when the perverse energy is
found within the blood level, the blood in is fullness and the energy, in emptiness. Therefore, one
must clearly discern the root and summit in order to regulate them.
II - Ma Shi comments:
III - N.V.N.:
399.
The oath of Huangdi and that of Hippocrates expresses the same principle of professional
code of medical ethics: To serve the people and remain loyal to the masters.
PARAGRAPH 2
378
Leigong:
I have, for a long time, clearly understood these facts; but I still
do not know how to make the s y n t h e s i s .
Huangdi:
The synthesis resembles the gathering together of objects into
the same sack. If the sack is full and not closed, the objects are ejected.
Similarly, the information known, without synthesis, the Shen appears
mysterious.
Leigong:
Please tell me, the ignorant that I am, if the method of
recapitulation can be made before the integral knowledge of medicine.
(4)
Huangdi:
Recapitulation before total acquistion of medical information is
only worthy of a simple physician not meriting the title of universal
physician.
This paragraph recommends to recapitulate once the knowledge is acquired because the
synthesis is like the ties of a sack. If the sack is full but it is not closed, there is ejection. Failing
to appreciate the synthesis is equivalent to neglecting the essential points; the mind cannot
concentrate there and the disease cannot be cured.
Leigong acknowledges to be of limited capacity, but Huangdi desires to make him a
universal master. For the future, one must begin by the study of the Jingmai.
II - N.V.N.:
400.
This paragraph brings out the necessity of gathering together, analyzing, synthesizing,
then recapitulating all the theories of acupuncture. This synthetic work permits verifying the
analysis to diagnostic and therapeutic ends.
Therefore, whether in modern scientific medicine or the energetic medicine of antiquity,
we again see the same reasoning.
4. The modern interpretation of this passage is not loyal to the spirit of the text.
PARAGRAPH 3
379
Leigong:
Please give me information about the meaning of Gong
(role, task, skill of the physician)?
Huangdi:
Cun Kou (mouth of 1 cun) governs the interior, and Renying
(human reception), the exterior. Their movements of arrival and
departure are even like two ropes of equal length.
In spring and in summer, Renying is slightly changing (Da); in
autumn and in winter, Cun Kou is also slightly changing (Da). Such is
the pulse of the normal being.
This paragraph gives discourse on the pulse of Renying and Cun Kou, each possessing
their specificity. They unites with the 4 seasons to provoke disease.
Cun Kou of the right wrist corresponds to the point Taiyuan (Lu 9), 1 cun from the point
Yuji (Lu 10), hence its name Cun Kou (mouth at 1 cun).
From the fact that the energy of the channels gathers at this point, the pulse is called
Qi Kou (mouth of energy).
Cun Kou governs the interior implies the sense of reunion of the 6 Yin channels of the
hand and foot which manifests at this level. (5)
Disease manifests at the place of exchange of blood and energy: either at the level of the
blood or energy, or at the level of the pulse (left or right). (6)
The word changing (Da) implies then the sense of alternating modification of blood and
energy, hence the name changing (Da) pulse.
III - N.V.N.:
401.
This paragraph speaks on the specificity of the two Cun Kou (mouths of 1 cun; radial
pulses): that of the right is called Qi Kou (mouth of the energy) and that of the left, Renying
(human reception) or Mai Kou (mouth of the vessels).
The explanation of Zhang Jing Yue (1563-1640 A.D.) is the following:
Taiyin (Lu) conducts the energy located at the level of the organs (Yin). As a result,
Cun Kou of the right wrist governs the interior (Yin).
Yangming (St) conducts the energy located at the level of the bowels (Yang). As a result,
Cun Kou of the left wrist or Renying (or also Mai Kou) governs the exterior (Yang).
5. For this reason, the word Cun Kou means Radial Pulse. The right radial pulse has the name
Qi Kou, and the left radial pulse, the name Mai Kou or Renying.
6. In other words, Cun Kou of the right wrist governs energy, and that of the left, blood.
Cun Kou (of the right side) and Renying (of the left side) constitute a system of Yin-Yang/
Interior-Exterior relationship possessing alternating movements of going-returning. When
380
these movements are of the same rhythm, the pulses are called harmonious. This is why:
_ in spring and summer (which are Yang), Renying (of the left side) governing the exterior
must also assume the character Wei Da (slightly changing).
_ in autumn and winter (which are Yin), Cun Kou (of the right side) governing the interior
must also assume the character Wei Da (slightly changing).
In summary, according to the context, one cannot translate the word Renying as carotid
pulse because it neither enters into the scope of the law of the 5 Movements nor into the scope of
Yin-Yang/Interior-Exterior relationships.
Here, Renying (human reception) implies the sense of site of reception or welcome of the
blood component, indispensable to human life, coming from the heart, liver and kidney which
are maintained by the route of the Yangming of the stomach.
PARAGRAPH 4
If Renying (left radial pulse) is 1 times larger ( 7 ) than that of
Cun Kou (right radial pulse), the disease is found at the Foot Shaoyang
(GB). If it is 1 times larger and impetuous (agitated), the disease is found
at the Hand Shaoyang (SJ).
If Renying is 2 times larger than that of Cun Kou ( 8 ) , the disease is
localized in the Foot Taiyang (Bl); if it is 2 times larger and i m p e t u o u s ,
the disease is found at the Hand Taiyang (SI).
If Renying is 3 times larger than that of Cun Kou, the disease is
found at the Foot Yangming (St); if it is 3 times larger and i m p e t u o u s
the disease is localized at the Hang Yangming (LI).
The full pulse indicates heat.
The empty pulse, cold.
402.
The h u r r i e d pulse, painful Bi (algoparesthesia).
The c h a n g i n g pulse, a sudden evolution toward seriousness or
improvement of the disease.
Disperse in the event of f u l l n e s s , and tonify in the event of
emptiness.
Needle the A Shi (painful) points located in the flesh in the
event of a hurried pulse.
Bleed the blood Luo or prescribe medicines in the event of a
changing pulse.
Use moxabustion in the event of a s l o w p u l s e .
Choose the points of the channels (Jingmai) in the event of
diseases of neither full nor empty type. This method is dubbed Jing Ci
(treatment via the channels).
381
b - Generally, at Renying,
_ the full and large pulse is the indicator of the presence of phenomena of heat (fever)
_ the empty and weak pulse signals the presence of phenomena of cold (chills)
_ the hurried pulse signals painful Bi (algoparesthesia)
_ the changing pulse signals the presence of disease sometimes worsened, sometimes
improved.
403.
c - As for treatment,
_ in the syndromes of excess, the pulse is full and large; one must use dispersion
_ in syndromes of insufficiency, the pulse is empty and weak; one must use tonification
_ in syndromes of pain, the pulse is hurried; one must needle the A Shi points located in
the flesh
_ in the case of the changing (Da) pulse, one must needle and bleed the blood Luo.
Medicines can reinforce the action of acupuncture
_ in the case of the slow pulse, the blood stagnates in the interior. One must employ the
method of moxabustion to heat up the cooled down blood located in the deep layers
_ in the case of disease of the neither full nor empty type, perverse energy continues to
persist within the Jingluo; one must treat the appropriate channels. This method has the name
Jing Ci (treament by the channels)
_ in the case of Renying 1 times larger than Cun Kou, one must disperse the gallbladder in
order to tonify the liver, and in the case of Renying 2 times larger than Cun Kou, one must
disperse the bladder in order to tonify the kidney. In these 2 cases, one needles only the
gallbladder without affecting the liver and the bladder without affecting the kidney. In summary,
this method consisting only of treating the channel affected without intervening on the other
channels is also dubbed Jing Ci (Treatment via the Channel).
_ in the case of Renying 4 times larger than Cun Kou, at the same time changing (Da) and
rapid (Shuo), the Yang pulse is in maximal fullness and bears the name Yi Yang (Distraction of
Yang) corresponding to the syndrome of Wai Ge (Separation of the Exterior), that is to say, to
the syndrome of separation of the Yin channels with inability to carry out movements toward the
exterior. This syndrome is fatal.
Therefore, during treatment, one must discern the root and summit. Disease
manifesting first is the root and that manifesting secondly is the summit. One must also disecern
the cold and heat in order to determine the state of the disease at the level of the organs and
bowels.
III - N.V.N.:
382
PARAGRAPH 5
If the pulse of Cun Kou (right radial pulse) is 1 times larger than
Renying (left radial pulse), the disease is localized at the Foot Jueyin
(Li); if it is 1 time larger and impetuous (agitated), the disease is found at
the Hand Jueyin (Xin Bao: XB).
If the pulse of Cun Kou is 2 times larger than Renying, the disease
is found at the Foot Shaoyin (Ki); if it is 2 times larger and i m p e t u o u s , the
disease is localized at the Hand Shaoyin (He).
If the pulse of Cun Kou is 3 times larger than Renying, the disease
is at the Foot Taiyin (Sp); if it is 2 times larger and i m p e t u o u s , the disease
is found at the Hand Taiyin (Lu).
The full pulse indicates abdominal swelling/bloating, cold in the
interior (Han Zhong) and dyspepsia.
The e m p t y pulse indicates heat in the interior (Re Zhong),
diarrhea, asthenia and change in the color of urine.
The h u r r i e d pulse
indicates
painful
Bi
(algoparesthesia).
383
1 - If Cun Kou is 1 time larger than Renying, the disease is located at the Foot Jueyin
(Li). If it assumes a more agitated (impetuous) nature, the disease is found at the Hand Jueyin
(XB: Xin Bao).
If Cun Kou is 2 times larger than Renying, the disease is located at the Foot Shaoyin (Ki).
If it assumes a more agitated nature, the disease is found at the Hand Shaoyin (He).
If Cun Kou is 3 times larger than Renying, the disease is located at the Foot Taiyin (Sp). If
it assumes a more agitated nature, the disease is found at the Hand Taiyin (Lu).
2 - Generally:
_ the full pulse belonging to the Yin channels indicates:
bloating/abdominal fullness
presence in cold in the stomach
indigestion... .
_ the empty pulse belonging to the Yin channels indicates:
presence of heat in the interior
disturbances of transit
shortage of energy (asthenia)
change in color of urine.
_ the hurried pulse belonging to the Yin channels indicates painful Bi (algoparesthesia).
_ the changing (Da) pulse belonging to the Yin channels indicates the intermittent nature
of the disease.
3 - Therapeutically,
_ in the event of the full pulse, disperse the involved channel
384
II - N.V.N.:
1 - Renying (left radial pulse) is intended to determine the diagnosis, prognosis and
treatment of the 3 Yang:
_ Taiyang
_ Shaoyang
_ Yangming,
while Cun Kou (more precisely, Qi Kou: right radial pulse) is intended to determine the
diagnosis, prognosis and treatment of the 3 Yin:
_ Taiyin
_ Jueyin
_ Shaoyin.
Therefore, when it is a question of determining the energetic state of the 5 organs and
6 bowels,
_ Cun Kou (right radial pulse) controls the Lung/Large Intestine, Spleen/Stomach and
Kidney Yang/Sanjiao (SJ) systems
_ Renying (left radial pulse) controls the Heart (Xin Bao)/Small Intestine,
Liver/Gallbladder and Kidney Yin/Bladder systems
because the 5 organs and 6 bowels respond to the 5 Movements and 3 Yin/3 Yang, to the
6 Energies (Figure 97).
407....
Zhang Jing Yue explains:
_ Renying and Cun Kou constitute a system of Yin-Yang, Interior-Exterior
relationship. This is why,
_ the previous paragraph clarified that Renying (left radial pulse) 1 time larger than Cun
Kou is the indicator of disease localizing at the Foot Shaoyang (GB), while this one informs that
Cun Kou (right radial pulse) 1 time larger than Renying indicates disease localizing at the Foot
Jueyin (Li). This originates from the external/internal relationship of the gallbladder and liver.
9. This technique belongs to the treatment of the tendinomuscular channels. See Lingshu, Vol. I.
385
Figure 98:
The 5 Movements at the level of Renying and Qi Kou.
_ the previous paragraph clarified that Renying 1 time larger than Cun Kou and agitated is
the indicator of disease located at the Hand Shaoyang (SJ), while this one informs that Cun Kou
1 times larger than Renying and agitated, indicates disease localizing at the Hand Jueyin (XB).
This originates from the external and internal relationship of the Sanjiao (SJ) and Xin Bao (XB).
It is the same for the other pulses.
2 - Here it concerns Cun Kou (right radial pulse). When it is in excess, the exterior is in
fullness and interior, in emptiness, hence:
386
408.
3 - The hurried pulse indicates the presence of cold. This is why one must first needle,
then apply moxabustion, to facilitate the aeration of the channels and expulsion of the cold
perverse.
The delayed pulse (pulse whose energy is curbed, checked, slowed down in depth)
indicates a stoppage of cold at the level of the blood layer, hence stasis of the blood. This is why,
in this case, moxabustion is expressly recommended.
PARAGRAPH 6
One must clearly understand Ying (nutritive energy) and Shu
(energetic points) to be able to hand down to a large number the Great
Methods which consists of:
_ dispersing fullness
_ tonifying emptiness
_ practicing Acupuncture/Moxabustion and prescribing medicines
in the event of the hurried (Jin) p u l s e
_ using only moxabustion in the event of the delayed (Huan) p u l s e
_ acting on the channels in the event of neither empty nor full.
Therefore, to speak of Jing Ci (treatment by channels) is to use
phytotherapy and acupuncture/moxabustion at the same time.
If the pulse is h u r r i e d , add massage therapy.
If the pulse is changing (Da) and weak (Ruo), one must advise the
patient to rest and avoid overwork.
387
_ Tonify in the event of emptiness. This means to say: tonify only without dispersing.
_ The hurried pulse is indicated by painful Bi (algoparesthesia). One must apply
acupuncture, moxabustion or phytotherapy. That means to say: utilize one of these 3 methods.
_ Use only moxabustion in the event of the hurried pulse; and in the event of neither
empty nor full treat according to the channels.... That means: once the Yang channel is chosen,
one does not treat the Yin channel and vice versa. This method is named Jing Ci (treatment by
channel).
It is a question of the Great Methods, of the Knots and Hinges from the synthesis of
Chapter 45 (Evaluation of the Exterior) of this classic. Only in this way will one be able to
declare himself Grand Master. To apply therapy with insufficient knowledge is as if one studied
the Ba Gua (Eight Tempero-spatial Signs) (10) before having assimilated the Jingmai (channel
system). One then is only an average physician.
Such are the Great Methods known as synthesis formed by an oath in blood by Huangdi
and Leigong. The secret of the practice of medicine is contained there. Only acupuncture is
addressed, but the methods of tonification and dispersion used in phytotherapy are similar.
Chapters 2, 9, 10 and 48 (Origin of the Shu Points, Beginning and Ending, ChannelsVessels, Prohibition and Submission) are fundamental and invaluable chapters of medical
literature. It is tragic that subsequent generations have neglected this study, which leads the
current medical world toward the darkness of night without end... . What desolation!
Such are the relations between the 6 Energies (organic), the system of Jingmai (channels)
and the Zangfu (orgnas/bowels). They can combine or become more diverse, become localized
388
389
or seriousness and on the fatal or favorable outcome of the disease. This is of prime importance
for medicine. In this way, Huangdi imposes on Leigong to observe the rules of abstinence (of the
Buddhist religion) before transmitting to him the most perfect notions of medicine.
Only the physician who understands the movements of entering and exiting of the
essential energy can appreciate the depth of the attack of perverse energy.
Treat as soon as the disease appears and take good care so the disease does not declare
itself. Do not allow the perverse energy the opportunity to penetrate deeply into the organism,
leading to the appearance of a syndrome that is impossible to treat. Such is the perfect action of
the practitioner understanding the Dao.
412.
III - N.V.N.:
In conclusion, the deepened understanding of the Jingmai and points, energetic physiology
and 8 Rules of diagnosis, are indispensable if one wishes to employ the Great Methods of
acupuncture and moxabustion.
These Great Methods are:
_ dispersion, used only in the case of fullness
_tonification, used only in the case of emptiness
_ Acupuncture/Moxabustion can be associated with the prescription of medicines
(Oriental or Western) in the case of the hurried pulse
_ Moxabustion, used only in the case of the delayed pulse
_ Acupuncture, used only in the case of the disease of neither empty nor full type with
the method known as Jing Ci (treatment by channel).
Gao Shi clarifies:
Chapter 45 (Evaluation of the Exterior) speaks on the union of Qi (energy) and Xing
(form), while this Chapter 48 treats the union of Qi (energy) and Xue (blood).
Chapter 46 (Five Transformations) speaks on disease localizing at the Xing (form) and
not at the Qi (energy).
Chapter 47 (Constitutional Characteristics of the Organs) speaks on diseases localized
at the Zangfu (organs/bowels) and not at the Qi (energy).
The chapters concerning the problem of Ni Jue (contrary afflux) deal with the diseases
localizing at the Qi (energy), diseases localizing at Xue (blood) and diseases of Qi-Xue
(Blood/Energy).
Such are the routes of Separation/Union, routes of infinite change of Yin and Yang.
TABLE
OF
CONTENTS
413.
390
Introduction............................................................................................................... 9
Book
IV
Chapter 22 : Yin Madnesses and Yang Madnesses...................................... 15
(Dian Kuang)
Chapter 23 : Diseases of Heat........................................................................... 39
(Re Bing)
Chapter 24 : Diseases of Afflux....................................................................... 73
(Jue Bing)
Chapter 25 : Causes of Disease....................................................................... 101
(Bing Ben)
Chapter 26 : Various diseases........................................................................ 109
(Za Bing)
Chapter 27 : Erratic and Cyclic Pains.......................................................... 131
(Zhu Bi)
Chapter 28 : Oral Questions............................................................................ 139
(Kou Wen)
Book V
Chapter 29 : Teaching Transmitted by the Masters.................................. 165
(Si Chuang)
Chapter 30 : Fundamental Characteristics of the Energy....................... 177
(Jue Qi)
Chapter 31 : Intestines and Stomach........................................................... 185
(Chang Wei)
Chapter 32 : Normal Man Faced with a Shortage of Cereals................... 189
(Bing Ren Jue Gu)
Chapter 33 : Study of the Seas....................................................................... 191
(Hai Lun)
Chapter 34 : The 5 Disturbances................................................................... 205
(Wu Luan)
Chapter 35 : Study on Intumescence........................................................... 213
(Zhang Lun)
Chapter 36 : Distinction of the 5 Types of Liquid Retention................... 223
(Wu Lung Xin Ye Bie)
Chapter 37 : 5 Approvals and 5 Emmisaries............................................... 233
(Wu Zue Wu Chu)
Chapter 38 : Contrary and Favorable. Fat and Thin................................. 243
(Ni Sun Fi Xu)
Chapter 39 : Study on Stasis at the Level of the Blood Luo...................... 257
(Xue Luo Lun)
Chapter 40 : Of Yin and Yang. Of Pure and Impure.................................. 267
(Yin Yang Qing Zhuo)
Chapter 41 : Correlations Between Yin-Yang and the
Sun-Moon System (Days and Months).............................. 277
(Yin Yang He Yua Ye)
Chapter 42 : Evolution of the Disease.......................................................... 303
(Bing Chuang)
Chapter 43 : Overflowing of Perverse Energy and the
Manifestation of Dreams....................................................... 323
(Zan Xie Fa Meng)
Chapter 44 : Conformity of Human Energy with that of the Day
391
392