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To my fellow Vietnamese countrymen<br />
For many long years, our medicine has been stifled. Today, we are<br />
liberated and independent. Cadre must help their fellow countrymen and the<br />
government to promote a medicine responsive to the needs of our people<br />
supported by the foundations of Science, Nation, popular Support.<br />
Once, our grandparents had invaluable experience treating diseases<br />
thanks to Vietnamese medicine. In order to enlarge the medical horizon,<br />
their descendants will have to engage in the research and coexistence of<br />
Oriental and Western medicines.<br />
Ho Chi Minh<br />
(Letter to the Minister of health,<br />
hanoi, February 27, 1955).<br />
2 Rough Draft For JTS Students Only<br />
no 8/9.
We insist on thanking<br />
_ Doctor Nguyen Van Huong, former Minister of health of the<br />
Democratic republic of Vietnam,<br />
_ Mister Vo Van Sung, former Delegate General of the Democratic<br />
republic of Vietnam, France,<br />
_ Doctor Tran Quang Hy, former member of the Institute of research of<br />
Oriental Medicine, hanoi<br />
thanks to whom we have been able to have access to research texts of<br />
Oriental Medicine during the long resistance (1926-1974) of the<br />
Vietnamese people.<br />
3 Rough Draft For JTS Students Only<br />
Nguyen Van Nghi, MD<br />
Marseille, October, 1972<br />
no 10/11.
According to these assertions, we may then define the word “Ling” in the<br />
sense of “rapidity”, “agility”, that is to say, to constantly have in mind the logic of<br />
following the spontaneous celestial (seasonal) movements . The word “shu” is<br />
envisioned in the sense of “motor”, the driving force, thanks to which the human<br />
organism is able to respond with rapidity to modifications in the “5 movements” and<br />
“6 energies”. Ling and shu then are the indispensable movements of our energetic<br />
system allowing us to be able to confront all pathological problems. For this reason,<br />
the Lingshu has been the object of passionate discussion and research for over two<br />
thousand years, and it is again at the end of the 20th century.<br />
According to Ma yuan Tai of the Tang Dynasty (618-906 AD), author of<br />
commentaries and explanations of the Lingshu that we possess: “The Lingshu has<br />
also been called “Zhen Jing” (“Classic of Acupuncture”) for the first time by Huang<br />
Fumi, alias Shi An, of the jin Dynasty (265-420 AD)” In reality, this designation had<br />
already been utilized by Huangdi himself in Paragraph 1 of Chapter 1 of the Lingshu:<br />
Huangdi questions Qi Bo:<br />
“I govern 10,000 people. I feed a hundred families and collect the taxes. I pity<br />
myself when they are no longer provided for and moreso when they fall ill.<br />
I therefore desire that they be protected from using toxic medicines and that<br />
they no longer use stone-puncture, but only use the fine needles:<br />
_to activate and aerate the jingmai<br />
_to balance the blood and energy<br />
_and in analyzing the “favorable/contrary” movements and<br />
the “arriving/exiting” movements of the energy.<br />
This therapeutic method is destined for posterity. We must therefore formulate<br />
the rules to perpetuate them and render them easy to apply and difficult to forget,<br />
and organize them carefully in chapters in which the notions of interior and<br />
exterior, Beginning and Ending must be presented in a didactic and complete<br />
manner. For this, we must consider everything and omit nothing in the writing of<br />
the “Classic of Needles” (Zhen Jing). What do you think ?”<br />
*<br />
* *<br />
We have published the Suwen before the Lingshu because:<br />
1- The Suwen speaks on the mechanism of the triggering of illnesses. Once<br />
the illness reveals itself, caution cannot safeguard against a future complication. For<br />
this reason, in this classic work, it is advised to delve deeply into:<br />
_ the origin of yin and yang, cold and heat<br />
_ the preservation of yin, dietary hygiene and the behavior of the<br />
individual<br />
_ the phenomena of stimulation and inhibition, of victory and<br />
response of the “5 movements”<br />
_ the favorable and unfavorable phenomena of the “6 energies”<br />
which are the necessary conditions for the prevention of the illness, one of our<br />
greatest everyday preoccupations.<br />
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_<br />
2- The Lingshu is centered totally on therapy because pathophysiology alone<br />
cannot ensure the longevity of illnesses. It is the first work which teaches us: 13.<br />
_ about the circulation of ying (or rong: nutritive energy) and wei (defensive<br />
energy), qi (energy), xue (blood) and about the activities of the jing (channels) and<br />
mai (vessels), zang (organs) and fu (bowels);<br />
_ about the annual and seasonal movements of the natural world which man<br />
must be subjected to and about the necessity of neutralizing wind;<br />
_ about needle use, thanks to which one can open the “way”(Dao) so as to<br />
master all aspects of the problem of the jiao-ben (summit and root) of the illness and<br />
its treatment.<br />
The Suwen and Lingshu are, therefore, two critical works in service to<br />
humanity from antiquity to our times. It is written: “Man unites with heaven and<br />
earth and responds to the solar and lunar movements. It is in this way that the Dao of<br />
the Santai (“The Ultimate Three”: heaven-Man-earth) is completed”. Above, the<br />
energy of man follows the movements of the sun (traveling through the 28<br />
constellations) and moon (Lunar phases: full moon, waning moon), and below, the<br />
energy of man answers to the ebb and flow of the ocean. This comparative study of<br />
man and the cosmos is also found in the analogous study of the 12 jingmai of the<br />
human being and the 12 rivers of earth.<br />
The Suwen constitutes the penultimate reference book of medical practice<br />
which addresses all those who practice general medicine (phytotherapy, physical<br />
therapies, massage therapy, etc.), while the Lingshu is a specialty work of<br />
acupuncture and moxabustion (Zhen Jiu). Both the Suwen and Lingshu are each<br />
composed of 81 chapters because, according to the ancient masters: “The number 81<br />
is the multiple of 9 (=9 x 9); 9 results from multiples of 3 (=3 x 3) and the number 3 is<br />
the number of Santai (“The Ultimate Three”: heaven-Man-earth). The multiple of<br />
numbers spreads out to infinity and the transmission of the Dao is eternal. All this<br />
thanks to two works, Lingshu and Suwen.”<br />
We will publish the Lingshu in 3 volumes of approximately 1500 pages. The<br />
original work and commentaries belong to Ma yuan Tai and his collaborator Zhang<br />
An Yin (2), physicians of the Tang Dynasty (618-906 AD). Our translation is complete<br />
which allows our readers to savor the subtlety of Oriental energetic medicine. Our<br />
commentaries are developed under the symbol “N.V.N.” (Nguyen Van Nghi).<br />
Volume 1 consists of 3 books:<br />
1- Book 1 concerns numerous studies:<br />
_ the study of the use of “9 Needles” according to different techniques<br />
_ the study of the Wu shu (5 shu-antique) points according to the principle<br />
“Judge the origin in order to study the causes”.<br />
_ examination of the pulses and complexions of the body (3)<br />
_ the functions of “Opening-Hinge-Closing” of the 3 yin and 3 yang and their<br />
clinical applications<br />
_ the concordance and discordance of xing (bodily form) and qi (energy), jing<br />
(principal channels) and luo (secondary vessels)<br />
_ the different needling techniques.<br />
2. Designated in the text under “Commentaries” by the abridged names Ma Shi and Zhang Shi.<br />
3. Here, complexions refers not just to the face, but the “complexions” of the xing (form); for example, the “complexions”<br />
of the skin, eyes, voice quality, nails, acupucture points, channel trajectories, etc. (SCM).<br />
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2- Book 2 concerns the following studies:<br />
_ the “mental activities” in the maintenance of the health of the living being<br />
_ the different pathophysiologic, diagnostic and therapeutic aspects at the<br />
time of the manifestation and disappearance of the illness.<br />
_ the jingmai and luobie : energetic points, emptiness/fullness, treatment.<br />
3- Book 3 contains the following notions:<br />
_ the jingbie (distinct channels) and their system of union.<br />
_ the depth of needling and the duration of time to leave the needle in place.<br />
_ the jinjing (tendinomuscular channels) and their analgesic effect.<br />
_ the method of measurement of the length of the jingmai and the method of<br />
determination of the topography of the points.<br />
_ the production and distribution of ying (nutritive) and wei (defensive)<br />
energy as a function of the sanjiao (SJ).<br />
_ the rules of needling and choice of points following the rules of the “Four<br />
Seasons”; the attack on the 5 organs by perverse energy and its treatment.<br />
_ the classification and treatment of illness caused by cold and heat. The use of<br />
points called “windows of heaven.”<br />
The Neijing comes before all medical texts, and we have constantly used our<br />
knowledge and long experience in Classical Chinese Medicine to offer a translation<br />
that is as faithful as possible. It is evident that such work cannot pretend to attain<br />
perfection. Also, critiques and corrections will be welcomed.<br />
Finally, we thank our readers, colleagues and friends who have understood the<br />
necessity of having a thorough knowledge of traditional foundations and whose<br />
loyalty is for us the most precious of encouragements and needed support for our<br />
perseverance.<br />
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Marseilles, February 1994
Chapter 1:<br />
Chapter 2:<br />
Chapter 3:<br />
Chapter 4:<br />
Chapter 5:<br />
Chapter 6:<br />
Chapter 7:<br />
Book 1<br />
Book 1 consists of 7 chapters :<br />
“9 Needles” and “12 yuan”<br />
(Jiu Zhen Shi Er yuan)<br />
Origin of the shu-antique points<br />
(Ban Shu)<br />
Explanation of the “Little Needles”<br />
(Xiao Zhen Jie)<br />
Pathologic Forms of Attack on the Organs and Bowels<br />
by Perverse energy<br />
(Xieqi Zang Fu Bing Xing)<br />
Origin and Gathering<br />
(Gen Jie)<br />
Long and Short - Hard and Soft<br />
(Tu Yao Gong Ru)<br />
Use of the Needles<br />
(Guan Zhen)<br />
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15.
CHAPTER I<br />
“9 Needles” and “12 yuan”<br />
(Jiu Zhen Shi Er yuan)<br />
no 16/17.<br />
“9 Needles” (Zhen) represent the collection of different types of acupuncture<br />
needles used before, during and after the era of Huangdi.<br />
“12 yuan” (sources) are the places of external gathering of the source energy<br />
originating from the 5 organs and 6 bowels located in the interior. These source<br />
points are specific in the treatment of the organs and bowels.<br />
Chapter 1 of the Lingshu contains 17 paragraphs devoted to:<br />
1 - the study of the “9 Needles”, their names, forms and different lengths, used<br />
according to various techniques:<br />
- rapid and slow needling<br />
- needling “in opposition” and “in pursuit”, “in opening” and “in closing”<br />
- needling for tonifying and dispersing effects<br />
- needling to balance the shen<br />
- needling and waiting for the energy<br />
- needling and the examination of the pulses<br />
which, at a practical level, are of prime importance.<br />
2 - the study of deleterious illnesses caused by erroneous treatments or by poor<br />
manipulation of the needle which emphasizes the importance of the evaluation of<br />
the state of emptiness and fullness and the seriousness or benignness of the illness.<br />
3 - presentation of the 12 yuan (source) points which are not only situated<br />
between the elbows and hands and between the knees and feet, but also in the<br />
thoraco-abdominal region. These points must be used systematically in all cases of<br />
energetic problems of the 5 organs and 6 bowels. The study of these yuan points leads<br />
to that of the Wu shu points (the 5 shu antique points): jing, ying, shu, jing and he<br />
and their relationships to the organs and bowels.<br />
All these problems are presented in the chapter aptly entitled: “9 Needles” and<br />
“12 Yuan” (Jiu Zhen Shi Er Yuan).<br />
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PARAGRAPH 1 18.<br />
Huangdi questions Qi Bo:<br />
“I govern 10,000 people. I feed a hundred families, and I collect<br />
the taxes from them. I pity myself when they are not provided for and<br />
especially when they fall ill.<br />
I therefore desire that they be protected from toxic medicines and<br />
that they no longer use lithopuncture, but only use the fine needles:<br />
- to activate and aerate the jingmai<br />
- balance the blood and energy<br />
- and analyze the “favorable/contrary” movements and the<br />
“entering and exiting” movements of the energy.<br />
This therapeutic method is destined for posterity. We must<br />
therefore formulate the rules to perpetuate them and render them easy<br />
to apply and difficult to forget, and organize them together carefully in<br />
chapters in which the notions of interior and exterior, Beginning and<br />
Ending must be presented in a didactic and complete manner. For that,<br />
we must consider all and omit nothing in the drafting of the “Classic of<br />
Acupuncture” (Zhen Jing). What do you think about this?”<br />
EXPLANATION AND COMMENTARIES<br />
I - Ma yuan Tai (Ma Shi) explains:<br />
“It is written in “The Annals” (Ban Qi) that the emperor had divided the earth into “jing”<br />
and had invented the system of measure “Bo” (“foot” = measure of length) to divide up the jing<br />
into “Mu” where he cultivated the 5 grains (5 types of rice) to feed the people and be paid taxes.<br />
This notation explains the phrase: “I govern 10,000 people. I feed a hundred families and I collect<br />
the taxes.”<br />
In this paragraph, Huangdi seeks to define the foundation of acupuncture, and Qi Bo<br />
contemplates over it to compose the texts.”<br />
II - Zhang An Yin (Zhang Shi) comments :<br />
“ ... If the peasant falls ill, he can neither work the earth nor provide for his needs.<br />
Therefore, the emperor created the methods of “9 Needles” and “Fine Needles” which he wished to<br />
perpetuate.<br />
All medicines, whatever their origin, are toxic; lithopuncture was used to evacuate<br />
perverse energy. These two methods are “resolvents” and “dispersants’. 19.<br />
“Favorable and contrary movements” are transmitted by the blood and energy, and the<br />
“movements of “exiting and entering”” are the sites of reunion by which the energy is secreted to<br />
the exterior and regains the interior (internal and external trajectories).<br />
Man lives thanks to the energy of heaven and earth. The yin and yang of man, obeying the<br />
reason of heaven and earth, circulate in perpetual fashion because everything stopping is a sign of<br />
disease. Based on the Dao of heaven and earth, Huangdi invented the method of the “9 Needles” so<br />
that the yin and yang, blood and energy of man follow the cosmic rhythm. Knowing this principle<br />
well, one cannot forget the “channels” and “rules”, that is to say, the “routes” and “directions”,<br />
the “knots” and “framework”.<br />
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Figure 1<br />
Plan of rice fields in the era of ancient China (land divided into 9 plots).<br />
In this chapter of the “9 Needles”, Huangdi mentions the “Fine Needles” and Qi Bo<br />
indicates the “Little Needles”. Does there exist then, other than the “9 Needles”, a category of<br />
“Little Needles”?<br />
The sage utilizes “9 Needles” based on the numbers of heaven and earth which begin with<br />
the number 1 and end with the number 9. The multiple of 9 (9 X 9 = 81) conforms to the number<br />
of Huang Zhong.<br />
The use of the “9 Needles” associated with the “Little Needles” permits the reuniting of<br />
the number 5 of yin and the 5 flavors with the numbers of Xia Du (I Jing: “Book of Changes”) in<br />
order to carry on the work of Fu Xi and Shen Nong. As a result, the development of the technique<br />
of needling based on the study of Liang Yi and Si Shang and the even and odd numbers of the<br />
Xia Du (I Jing) precedes the method called “mastery of self” and the method of government of the<br />
country and of pacification because the people are the basis of the state.<br />
III. N.V.N.<br />
In ancient China, each rice paddy had the shape of an ideogram (not “jing”) divided into<br />
9 parcels (see Figure 1). Each parcel was divided into 100 “Mu” (1 Mu = 3600 m 2).<br />
The central parcel belonged to the state and the other 8 peripheral parcels belonged to the<br />
8 rice-cultivating families. These 8 families used not only their land, but also that of the state.<br />
At the time of the rice harvest, the state received its share of 1/9th of the crop in the form of<br />
taxes known as “jing taxes”.<br />
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20.
PARAGRAPH 2<br />
Qi Bo:<br />
“That His Majesty permits me to show him with order all that<br />
I know, beginning with the number 1 and ending with the number 9.<br />
In effect:<br />
_ The “knot and ankle” (1) of the “little needles” resides in the<br />
difficulty of putting into practice simple words.<br />
The inferior doctor deals only with the form (xing); the good<br />
doctor keeps watch over the jing shen (essence-mental) of the illness in<br />
marvelous fashion.<br />
At the moment when the guest is still at the door, there is no<br />
illness; how then can one know the etiology? The skill of needling<br />
resides in the speed or slowness of the needle.<br />
_ The inferior doctor only attends to “guan” (joints, barriers).<br />
_ The good doctor becomes attached to “go” (movement, driving<br />
force). These movements do not become detached from the “xue” (2, 3)<br />
(points); they are delicate and sublime.<br />
At the moment of the arrival of the energy, he does not deviate by<br />
the minutest amount, and when he ignores this, he attains no result.<br />
It is then necessary to know the movements of arrival and<br />
departure of the energy well in order to intervene in time. The inferior<br />
doctor ignores this rule; the good doctor respects it.<br />
_ Needling performed at the moment of departure of the energy is<br />
“contrary”, and needling at the moment of arrival is “favorable”. To know<br />
the contrary and favorable and bring ones knowledge to the<br />
determination of the regulation is to attain the height of the<br />
acupuncture technique.”<br />
EXPLANATIONS AND COMMENTARIES: 21.<br />
I- Ma Shi comments:<br />
In Chapter 74 (“Great Study on the True Basic Notions”) of the Suwen, we have also noted<br />
the phrase: “To know “contrary” and “favorable” well is to intervene in time without error”. But<br />
the spirit of this phrase concerns the “summit” and “root” and not the needling technique per se.<br />
The meaning varies, therefore, within this context.<br />
The previous paragraph explicitly demonstrates the “knot and ankle” of the “little<br />
needles” and the reasoning of the method of acupuncture.<br />
It is easy to speak of the “knot” and ”ankle” of the little needles, but difficult to put into<br />
practice. The inferior doctor, like a little worker, holds obstinately to the prestige and principle<br />
of the technique. The good doctor instead closely follows the jing-shen of the individual because,<br />
1. Term used symbolically to convey what is essential, most important or the key element of a concept (ESG).<br />
2. Literally, “holes”; acupuncture points (see Chapter 60 (“Dissertation on the Bone Holes”), Suwen, Volume III, NVN Ed.).<br />
3. Dr. Vannghi likened the xue to “chiney pots” or ventilation conduits. Thus, acupuncrtue points serve as a means of<br />
energetic “aeration” between the cosmos and the internal milieu (ESG).<br />
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within the emptiness and fullness of the energy and blood, a good tonification or dispersion<br />
depends not only on the needling technique, but also on the state of the shen which is nothing but<br />
the essential energy of man.<br />
The phrase “... in marvelous fashion” implies that the essential energy must always be<br />
safeguarded. Infiltration of perverse energy into the organism is short-lived, like a guest passing<br />
through; this is why one gives it the name of “guest energy”.<br />
The phrase “... The guest is again at the door” means to say that the perverse energy tends<br />
to penetrate into the “doors” (energetic points). If one does not succeed in determining it or the<br />
channels affected, how can one dare to study etiologies to therapeutic goals? Once the cause of the<br />
illness is known, one can carry out the method of needling, but the skill resides in the rapid or<br />
slow implantation of the needle.<br />
“The inferior doctor only attends to the 6 “guan” (joints of the 4 limbs)” because he<br />
ignores the entering and exiting movements of the essential energy and perverse energy. “The<br />
good doctor only attends to the “go” (movement, mobility, driving force)”, that is to say, to the<br />
movements of departure and arrival of the energy. These movements do not leave the xue (“holes”).<br />
The energy of man can be found in a state of emptiness or fullness; the needling can be rapid or<br />
slow. After placing the needle in permanently, one obtains deqi (arrival of the energy); one must<br />
conserve it and not lose it. 22.<br />
At the time of fullness of the energy, one must not tonify; this is why “at the moment of<br />
arrival of the energy, one must not go to meet it”. At the time of emptiness of the energy, one must<br />
not disperse; this is why “at the moment of departure of the energy, one must not go to pursue it.”<br />
If one knows “go” (movements, driving forces), one must penetrate (needle) them without<br />
the slighest deviation (that is to say, needle exactly in its center); If one does not know them, no<br />
result is obtained; that is to say, one ignores the emptiness and fullness and the application of<br />
tonification and dispersion in the case of exhaustion of the blood and energy, responsible for the<br />
stagnation of perverse energy. This is why it is necessary to clearly determine the contrary and<br />
favorable movements, the emptiness and fullness, to apply the needle at the opportune moment.<br />
The inferior doctor becomes confused and fails to appreciate the marvels of the energy; only the<br />
good doctor is capable of delving deeply into the method of the use of the needles”.<br />
II - Zhang Shi explains:<br />
_ “The inferior doctor only deals with the form” means that he only needles the skin,<br />
flesh, muscles, vessels and bones.<br />
_ “The good doctor keeps watch over the jing shen” means to say that he knows how to<br />
determine the emptiness and fullness of the blood and energy in order to apply the methods of<br />
tonification or dispersion.<br />
_ “ ... in marvelous fashion”: praise addressed to good doctors who know how to keep watch<br />
over and direct the jing shen.<br />
_ “The door” designates the place of entry and exiting of the essential energy, and “the<br />
guest is again at the door” denotes that the perverse energy is again found at the place where the<br />
essential energy enters and exits.<br />
_ “Etiology”, the word which implies that one must determine the location of the illness<br />
before applying acupuncture.<br />
_ “Slow and rapid”, words designating slow and rapid needling<br />
_ “The inferior doctor keeps watch over the guan”. Guan are the generic names for the<br />
joints of the 4 limbs.<br />
_ “The good doctor becomes attached to the movements of “go” (driving force)”; in other<br />
words, he knows perfectly the precise spot where the energetic points occur. Then the needling is<br />
as rapid as an arrow flying from a crossbow.<br />
_ “These movements do not become detached from the “holes” (points)”. This means that<br />
the good doctor recognizes in precise fashion the points to needle.<br />
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_ The perverse energy and essential energy are sometimes in fullness, sometimes in<br />
emptiness. One must clearly know their “arrival” and “departure” at the level of the points.<br />
Needling must be exact without deviating even the slightest from its center.<br />
_ The moment of arrival of the energy is the moment of fullness of the perverse energy and<br />
emptiness of the essential energy. Therefore, one must not hurry to go to meet it to tonify it. In<br />
other words, one must not tonify when the perverse energy is in a period of virulence.<br />
_ When the perverse energy is moving away, this is the period of weakening of the<br />
essential energy. Therefore, one must not hurry to pursue it to disperse it at the risk of injuring<br />
the essential energy. It is necessary then to wait for just the right moment when “the energy is<br />
underway, arriving or leaving” to intervene as rapidly as an arrow drawn in a crossbow.<br />
In Chapter 27 (“Separation and reunion of Pure energy and Perverse energy”) of the Suwen,<br />
it is said :<br />
“If one does not discern the perverse energy in a clear-sighted manner and if one uses<br />
acupuncture to disperse it after its departure, the essential energy escapes without returning and<br />
the perverse energy comes back to worsen the illness”.<br />
For this reason, it is mentioned: “When the perverse energy has left, one must not pursue<br />
it, and, when the perverse energy has arrived, one must not hurry to go to meet it.” This assertion<br />
means that one must aim for just the right moment of arrival or departure of the perverse energy<br />
to disperse or tonify because needling performed too early or too late causes defeat. This is why<br />
the inferior doctor who ignores this principle is an insignificant doctor. An erroneous<br />
application of tonification or dispersion injures the blood and energy and does not eliminate the<br />
perverse energy.<br />
Knowledge of the moment of departure and arrival of the perverse energy therefore<br />
permits determining the emptiness and fullness of the essential energy in order to needle in time.<br />
This fact is also ignored by the inferior doctor; it is that which is the difference between him and<br />
the good doctor.<br />
At the moment of departure of the energy, the perverse energy and essential energy are<br />
simultaneously empty or in a weak state. A tonification or dispersion performed on the field is a<br />
favorable action.”<br />
This is why “to know the contrary is to know how to act without error”; this means<br />
knowing the opportune moment to needle.<br />
“To go against it and eliminate it”, is dispersion, that which brings about emptiness. “To<br />
go in pursuit of it and aid it” is tonification, that which brings about fullness. In this way, to<br />
know the reasoning behind “against” and “pursuit” is to widely possess the techniques of<br />
acupuncture.”<br />
III - N.V.N. :<br />
All oriental methods and reasoning, in a general manner, follow a logical progression<br />
comprised of its own appropriate laws.<br />
The drafting of a book, even a medical one, must also conform to these same laws, with its<br />
chapters, table of contents, orderly diagrams of “numbers 1 to 9 “. These numbers are not just a<br />
simple numerical order, but possess a qualitative and progressive value.<br />
The “knot and ankle” of the “little needles” is easy to speak of but difficult to practice.<br />
The inferior doctor sees only the form (xing), while the good doctor studies the jing shen of the<br />
person to determine the excessive and insufficient states of the blood and energy. In other words,<br />
he masters a very effective technique which consists of “observing the illness” in order to<br />
appreciate the emptiness and fullness of the shen qi (mental energy); he understands the reason<br />
for the fixation of perverse energy within the organism and knows in precise fashion its sites of<br />
infiltration. These facts are vital because, without them, it is impossible to define pathologic<br />
characteristics.<br />
The efficacy of the needling technique depends essentially on the slow or rapid<br />
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23.
manipulation of the needle. In this regard:<br />
_ the inferior doctor knows only the energetic points located near joints;<br />
_ the good doctor bases his judgment on the constitution, diet and the psycho-affective<br />
state of the patient to determine the mechanism of emptiness or fullness, the processes of excess<br />
and insufficiency of the perverse energy, because the alteration of the organism is intimately<br />
linked to that of the points of acupuncture, sites of appearance of the very subtle reactions of<br />
emptiness and fullness, excess and insufficiency.<br />
When the perverse energy is in fullness, it is advised against to use the method of<br />
tonification which would reinforce it. When it has left, the method of dispersion to expel it is<br />
contra-indicated.<br />
The physician must know the reason for the evolutive mechanism of the illness to analyze<br />
the phenomena of “coming and going”, “entering and exiting” of the perverse energy in order to<br />
use the method of tonification in time and without error. One who does not know this reasoning of<br />
these pathological processes cannot perform in time the desired needling during tonification and<br />
dispersion, like an arrow on a tense bowstring which does not slacken at the opportune moment.<br />
The one who uses acupuncture must know the movements of coming and going (of arrival<br />
and departing) of the energy, that this movement can be “contrary” or “favorable”, excessive or<br />
insufficient. By that, one must know the duration of the needle in situ. The inferior physician<br />
ignores this fact; only the good physician clearly comprehends it and uses it in marvelous<br />
fashion.<br />
Concerning “favorable” (shung) and “contrary” (ni) movements, when the pulse of the<br />
energy is empty and small, it is contrary; and when the pulse of the energy that has already<br />
arrived is harmonious and balanced, it is favorable. Understanding the systems of movements of<br />
arrival and departure and of the favorable and contrary movements, therefore, permit performing<br />
the needling at the moment desired with certainty.<br />
One must base his judgment on the direction of orientation of the departure and arrival of<br />
the jingmai in order to carry out the needling. If the movement of arrival is contrary, one must<br />
disperse to eliminate the fullness; then the perverse energy passes from fullness into emptiness.<br />
In the opposite case, when the movements are favorable, one must follow the path of the<br />
circulation in order to perform the needling, and the method of dispersion (to go against in order<br />
to eliminate) and the method of tonification (pursue to augment) are intended to effectively<br />
harmonize the emptiness and fullness. In this manner, to grasp this “bolt and hinge” is to clearly<br />
understand the essential reasons for needling.<br />
PARAGRAPH 3<br />
“In a general way, in the event of [therapeutic] victory, the<br />
principles of use of the needles consist of rendering full the empty,<br />
excreting the too full, removing blood stasis and weakening the<br />
perverse energy. According to the Dao Yao (4): “To transmit to the needle<br />
first slow then rapid movements is to render full, and to transmit to the needle first<br />
rapid then slow movements is to render empty. To speak of emptiness and fullness is<br />
like “to not have” and “to have”. To judge before and after is like “to survive” and<br />
“to die”; this is emptiness and this is fullness; it is like “gain” and “loss”.<br />
4. Classic??.... (ESG).<br />
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24.
EXPLANATIONS AND COMMENTARIES 25.<br />
I- Zhang Shi explains :<br />
“Render full the empty” means to say that, in the event of emptiness of the radial pulse,<br />
one must tonify.<br />
“Excrete the too full”: In the event of fullness of the radial pulse, one must disperse.<br />
“Remove stagnated blood”: Eliminate contaminated blood accumulated within the vessels.<br />
“...Weaken the perverse energy ...in event of [therapeutic] victory”: In event of fullness of<br />
the perverse energy at the level of the channels, one must disperse to evacuate it.<br />
“First slow then rapid movements”: Slow implantation of the needle and rapid removal.<br />
“First rapid then slow movements”: Rapid implantation of the needle and slow removal.<br />
“To speak of emptiness and fullness”: Fullness implies the sense of the presence of the<br />
essential energy, and emptiness, the absence of the perverse energy.<br />
“To judge before and after”: To examine the state of emptiness and fullness in order to<br />
apply tonification and dispersion.<br />
“This is emptiness, this is fullness”: During tonification, it is necessary to tense the body<br />
as in a moment of receiving something, and during dispersion, it is necessary to relax it as in a<br />
moment when one loses something.<br />
Such are the words on the technique of the “Little Needles”.<br />
II - N.V.N. :<br />
This important paragraph merits a more precise interpretation.<br />
The principles of use of the needles consist of applying the method of tonification in<br />
syndromes of emptiness to reinforce the potential of the essential energy and the method of<br />
dispersion in syndromes of fullness to excrete the perverse energy.<br />
In chronic syndromes of compression/accumulation of the blood, it is also necessary to<br />
use the process of dispersion to combat the stasis of perverse energy.<br />
In the evolutive period of the illness, the perverse energy triumphs over the essential<br />
energy; one must also use the method of dispersion to evacuate the perverse energy which, in<br />
fullness, then becomes empty.<br />
The Dao Yao states: “Slow insertion and rapid withdrawal of the needle retains the<br />
essential energy which is not evacuated to the exterior; this is the method of tonification. Rapid<br />
insertion and slow withdrawal of the needle exteriorizes the perverse energy by the route of<br />
insertion; this is the method of dispersion.”<br />
To speak of emptiness and fullness also implies to speak of the sensation of the arrival of<br />
the energy (deqi). The departure and arrival of the energy are at once slow and rapid as if it was<br />
alternately present or absent. Therefore, the examination of these phenomena must be meticulous.<br />
III. S.C.M.:<br />
While bearing in mind that this “emptiness and fullness” may refer to the states of either<br />
the perverse energy or essential energy, clinically, one would always disperse the perverse<br />
energy and tonify the essential energy.<br />
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PARAGRAPH 4 26.<br />
“Knowledge of the “knot and ankle” of the emptiness and fullness<br />
is an excellent standard by which to comprehend the chapter on<br />
“9 Needles”; thus, tonification and dispersion are based solely on the<br />
manipulation of the needle.<br />
In order to disperse, first hold the needle and push it in rapidly,<br />
then withdraw it slowly. Moving the yang energy away by advancing<br />
the needle, the perverse energy will be secreted.<br />
In order to tonify, press on the point with the finger before<br />
performing a slow needling. This technique bears the name “make the<br />
heat enter”, to allow ofr the prevention of dispersal of the blood and<br />
secretion of the energy. Tonification implies the sense of “submission”<br />
(obedience) whose ideogram expresses the image of a light step, of a<br />
light support (of the finger), like the poise of a mosquito. Setting the<br />
needle in place is slow, and the withdrawal of the needle is as rapid as<br />
the shooting an arrow from a crossbow. The left hand is associated with<br />
the right in order to stop the energy. The “door” being closed, the<br />
energy is in fullness in the interior, preventing the formation of blood<br />
stasis. In the event of stasis, one must eliminate it rapidly.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi emphasizes :<br />
“This paragraph is presented in Chapter 3 (“Explanation of the Little Needles”) of this<br />
same work, but in a slightly different fashion.”<br />
II - Zhang Shi explains :<br />
“This paragraph completes the previous one and explains the “knot and ankle” of needling<br />
based on emptiness and fullness.<br />
In practice, if the radial pulse is in emptiness, it is necessary to tonify; this is why it is<br />
said: “render full the empty”. If it is full, it is necessary to disperse; this is why it is said:<br />
“Excrete the too full”.<br />
The radial pulse is the site of gathering of the “hundred vessels” and site of examination<br />
of emptiness and fullness. Chapter 7 (“Special Study on Yin and Yang”) of the Suwen also states:<br />
“Qi Kou (radial pulse) becomes the “inch” (thumb) pulse in order to determine life and death; in<br />
the event of blood stasis, one must eliminate it... . “<br />
If the perverse energy at the level of the channels is in fullness, one must disperse. This<br />
is why it is said : “render empty in the event of victory of the perverse energy”. In the Dao Yao, it<br />
is also stated : “In order to tonify, implantation of the needle is slow and withdrawal rapid; and in<br />
order to disperse, the insertion of the needle is rapid and the withdrawal slow.” It is also stated<br />
differently: “Slowly then rapidly, this is fullness; rapidly then slowly, this is emptiness.” 27.<br />
Fullness and emptiness owe their name only to the presence or absence of the energy. The<br />
energy makes up part of the group “without form”; it seems “to exist” and “to not exist”.<br />
Examining before and after the needling, the fullness seems to disappear then appear, and the<br />
emptiness to appear then disappear because:<br />
_ for the energy to be in fullness, it is necessary that it be in emptiness before becoming<br />
full.<br />
_ for the energy be in emptiness, it is necessary that it be in fullness before becoming<br />
empty.<br />
In summary, the phenomena of emptiness and fullness are those of the same energy which<br />
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appears always to exist.<br />
Emptiness and fullness are like “gain” and “loss”. At the moment of dispersion to render<br />
empty, the patient experiences a sensation of quivering as if he had lost something; and at the<br />
moment of tonification to render full, the subject experiences a sensation of tension as if he had<br />
received something. The patient feels these sensations because emptiness and fullness come from<br />
the same energy and are like a “gain” or a “loss”.<br />
Emptiness and fullness are the genuine “knot” and genuine “ankle” of the acupuncture<br />
technique and the true marvelous expression of “9 Needles”. One must know the emptiness in<br />
order to tonify and the fullness in order to disperse at the opportune moment. The technique is<br />
therefore simple since it is based on the manipulation of a single needle.<br />
In order to disperse, one must firmly hold the needle, implant it rapidly and withdraw it<br />
slowly. If one can dissipate the yang energy during the manipulation to advance the needle, the<br />
perverse energy will be eliminated.<br />
In order to tonify, press firmly on the point with the finger before needling. This<br />
technique is called “Entry of the heat”; it prevents the dispersal of the blood and secretion of the<br />
energy.<br />
Tonification implies the sense of “pursuit” with contemplation as if, desiring to leave, one<br />
constructed a plan; as if already at the door, one considered what one was going to do, or else, as if<br />
one held out his hand toward an uncertain support... . It is like the movement of a fly which is<br />
poised. But to withdraw the needle, it evokes the image of the break in the arc of a bowstring. All<br />
this has the same meaning as the phrase: “ First slowly then rapidly”. The right hand withdraws<br />
the needle and the left closes the point of impact of the puncture; it is what one calls the<br />
technique of “2 hands” (left and right). At that instant, the essential energy stops in the interior<br />
and the door is closed at the exterior; the “central” energy (Zhongqi) is in fullness and the blood<br />
does not stagnate. In the event of stagnation, one must quickly eliminate it. In principle, this<br />
technique of tonification never provokes blood stasis.”<br />
III - N.V.N. :<br />
The essential point of the method of regulation of the emptiness and fullness is using the<br />
9 types of needles according to the different methods of tonification and dispersion. Each of these<br />
methods has its specificity, and the needles are employed as a function of the opening and closing<br />
of the energy. 28.<br />
• In the process called dispersion, the insertion of the needle is rapid and withdrawal<br />
slow; the point of impact of the needle is left free because, in fact, it involves an action at the<br />
level of the external region responding to the yang. In this way, the needle has created a path of<br />
exit to facilitate the evacuation of the perverse energy.<br />
If, in some illnesses where dispersion is obligatory, the method of heated needles is used<br />
in its place, a compression of blood and energy forms in the interior to trigger the illness called<br />
Nei Wen (mild internal heat). This Nei Wen therefore comes from blood stasis whose end result is<br />
the non-excretion of the perverse energy.<br />
• In the process called tonification , the essential point depends on the orientation of the<br />
energy of the pulse at the moment of its departure in order to transmit to the needle movements of<br />
rotation, advancing and retreating. As a result, needling performed after the departure of the<br />
energy is absolutely in vain.<br />
Needling to direct the energy and pressure on the point must be delicately and skillfully<br />
performed like a mosquito poised on the skin and subtly taking off, leaving the impression of<br />
still being there.<br />
The removal of the needle must evoke the image of the precise and lightning-quick<br />
departure of an arrow. The right hand performs the process of withdrawal of the needle, the left<br />
hand compresses and blocks the point of impact of the needle to prevent the “central energy”<br />
(Zhongqi: energy of the spleen) from becoming evacuated to the exterior, like a closing a door, so<br />
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that the Zhongqi becomes full in the interior.<br />
Such is the therapeutic method of tonification of the essential energy and of the evaluation<br />
of the perverse energy without provoking blood stasis. If, in spite of all, blood stasis forms at the<br />
level of the luomai (secondary luo vessels) after the needling, it is necessary to evacuate it by<br />
techniques of local bleeding.<br />
PARAGRAPH 5<br />
“Concerning technique, firmness and confidence are invaluable.<br />
Needle vertically without angling to the right or left; focus attention on<br />
the “specks of dust of autumn” (5, 6) and on the patient. Knowledge of the<br />
points allows needling without danger.<br />
At the moment of implantation of the needle, to stimulate with<br />
attention to the yang energy and the “2 wei” without diverting the jing-<br />
shen allows determining the persistence or disappearance of the<br />
illness.<br />
Also examine the little vessels across the shu points which are<br />
hard and solid to the touch.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph is devoted to the technique of the manipulation of the needle. The<br />
physician must be sure of himself in order to determine in precise fashion the points of the<br />
channel affected.<br />
The essential feature of the method is to firmly hold the needle; this is why “firmness” is<br />
called “invaluable”. While the needle is firmly maintained in this manner, implant it vertically<br />
with dexterity without angling to the right or left; concentrate the jing shen on the needle without<br />
apprehension; the skill is extreme.<br />
“The jing shen becomes fixed on the specks of dust of autumn” implies the sense of the<br />
concentration of the mind of the physician on the patient in order to determine the emptiness and<br />
fullness of the channel. Needling will be, in this way, without danger. This effort of concentration<br />
mobilizes the yang energy of the physician. In this manner, the “2 wei” (wei of the physician and<br />
wei of the patient) is in communion of effort and lucidity. At this moment, the mental state of the<br />
physician becomes concentrated on the patient to help him recognize if the illness persist or not.<br />
One determines the exact location of the point when, upon pressure of the<br />
finger, a hard and firm point is felt. 29.<br />
The essential feature for the physician is to look after his serenity in order to discern the<br />
points of the channel to attain. Such is the “knot and ankle” of the art of acupuncture.<br />
II - N.V.N.:<br />
The essential points of this paragraph are:<br />
_ The art of holding the needle is extremely invaluable in the practice of acupuncture.<br />
_ During needling, one uses three fingers of the right hand (thumb, index, middle) to<br />
5. Literally, the skill of needling resides in the spaces of “specks of dust of autumn”, an expression showing how subtle<br />
the way of dexterity is.<br />
6. In autumn, the metal movement and quality is respponsible for the drying of leaves into dust particles...????. The<br />
Chinese character for it is sean (SCM)<br />
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firmly maintain the needle and stick it vertically into the skin without angling right or left.<br />
_ The mind of the physician must be concentrated on the body of the needle and tips of his<br />
fingers.<br />
_ The observation must be meticulous. Attention must be focused on the mental state of<br />
the patient.<br />
Therefore, before needling, one must :<br />
_ become preoccupied with the mental spirit of the patient,<br />
_ examine the emptiness and fullness of yin and yang and of the “2 wei” (7), the inviolable<br />
residence of the shen,<br />
_ determine the state of the mental energy and energy of the organs and bowels to control<br />
the seriousness of the illness<br />
_ and search for the existence of the little vessels (blood vessels) that cross the shu<br />
points (transporting points) to perform movements of pressure/friction in order to have a<br />
sensation of hardness that gives evidence of the formation of the accumulation of the perverse<br />
energy.<br />
III. S.C.M:<br />
Regarding the “inviolability” of the residence of the Shen and the “2 wei” (exterior and<br />
interior) which house the shen, one must “keep watch over” the mental state of the patient during<br />
treatment. If the patient becomes emotionally disturbed by or during a treatment, that treatment<br />
is to be terminated.<br />
PARAGRAPH 6 30.<br />
“Each of the “9 Needles” are totally different:<br />
1. Chai Zhen or needle with an arrow point, 1.6 cun long.<br />
2. yuan Zhen or needle with an oval point, 1.6 cun long.<br />
3. Di Zhen or needle with a blunt point, 3.5 cun long.<br />
4. Feng Zhen or needle with a triangular point, 1.6 cun long.<br />
5. Pi Zhen or needle with a sword point, 4 cun long, 1.6 cun wide.<br />
6. yuan Li Zhen or needle with a fine, rounded point, 1.6 cun long.<br />
7. Hao Zhen or needle with a filiform point, 3.6 cun long<br />
8. Chang Zhen or needle with an elongated point, 7 c. long<br />
9. Da Zhen or needle with a wide point, 4 cun long.<br />
7. Regarding the “2 wei”, Zhang Jing Yue’s explanation is slightly different from Ma Shi’s.<br />
According to him, “The “wei” located at the yang is the wei of the exterior. The energy of the spleen,<br />
located in the interior, is the “wei” of the organs and bowels. These two places (yang and yin, exterior and<br />
interior) are the sites where the mental energy (shen qi) gathers that must not be disturbed. During use of<br />
the needles, one must keep watch there”. Zhang Jing Yue’s explanation appears to be clearer and more<br />
plausible than that of Ma Shi.<br />
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Chai Zhen, with a wide shaft and head pointed like an arrow, is<br />
intended to disperse yang energy.<br />
yuan Zhen is egg-shaped and allows massage of the point before<br />
incising the skin without affecting the flesh to disperse the energetic<br />
part.<br />
Di Zhen, with blunted point calling to mind a barb of a grain of<br />
rice, is intended for superficial puncture of the channels to draw the<br />
energy.<br />
Feng Zhen, with 3 facets, is intended to “hollow out” (enlarge)<br />
points in individuals affected by chronic disease.<br />
Pi Zhen, needle with a sword-like point, is intended to drain<br />
pyogenic formations.<br />
yuan Li Zhen, small and rounded, calling to mind the neck hair of a<br />
fox, is intended to treat the “Bao qi” syndromes (generic name given to<br />
chronic painful paresthesias).<br />
Hao Zhen, fine, calling to mind the stinger of the mosquito, is<br />
intended for needling in a lively manner. This needle is left in place a<br />
long time to combat painful paresthesias.<br />
Chang Zhen, long with pointed head and fine thin shaft, is intended<br />
to treat painful syndromes of deep parts.<br />
Da Zhen, calling to mind the shape of a stick with a rounded tip, is<br />
intended to drain serous fluid at the level of the guan (joint =<br />
hydrarthrosis).<br />
Such are the general features of the “9 Needles.” 31.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains :<br />
“This paragraph is devoted to the description of the “9 Needles” and their uses. The<br />
“Little Needles” are developed at length in Chapter 3 (“Explanations of the “Little Needles””).<br />
Knowledge of the “knot and ankle” of the emptiness and fullness is the essential basis in<br />
the practice of the “9 Needles.” That is to say that each needle type must be used wisely.<br />
Tonification and dispersion are based on the manipulation of the needle. In other words,<br />
the “opening” and “closing” of points must be in accordance with the state of the essential energy<br />
and perverse energy.<br />
“Push the yang energy away so that the needle advances.” here, yang energy means the<br />
essential energy. When the yang energy is pushed away, the perverse energy is driven back to the<br />
exterior.<br />
“Make the heat enter”. When heat manifests at the point of the needle, the perverse energy<br />
is evacuated and the essential energy is not secreted to the exterior. This expression represents<br />
the action of needling during tonification and dispersion.<br />
In the classics, it is said : “The blood is with Ying Qi, and energy is with Wei Qi.” Wei<br />
energy circulates at the same time in the yin and in the yang; this is why one uses this yin and<br />
this yang energy between “2 wei” (8)”.<br />
In Chapter 76 (“Circulation of Wei energy”) we read: “It is imperative to wait for the<br />
energy to know where it occurs in order to apply a suitable needling; this is what one calls<br />
“timely needling”. When the illness is found within the three yang channels, one must wait for<br />
the arrival of the energy in the yin part in order to needle.”<br />
8. See also commentary in the Zhen Jiu Da Cheng in “Art and Practice of Acupuncture and Moxabustion” Volume II,<br />
Wording 75, page 12 (N.V.N. Edition) and “Footnote 5” above.<br />
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In Chapter 75 (“Effects of Needling on the Source energy and Perverse energy”) it is also<br />
stated: “The harmony of the 6 channels (3 yin and 3 yang) is synonymous with health. If the area<br />
above the channel is in fullness, the area below is surely in emptiness and the blood does not<br />
circulate. In this case, perverse energy is certainly present in the yuan luo (secondary vessels)<br />
and is found in a state of fullness and accumulation causing a compression/obstruction of the<br />
great channels (principal channels). One must needle to disperse; this is the technique called<br />
“freeing the accumulation”. This is why, in the presence of little vessels located across the shu<br />
points of the channel (jing shu: energetic point and not the 3rd shu-antique point), they are not<br />
only visible, but indeed they give an impression of fluctuance (slightly painful) upon pressing<br />
with the finger. (see Figure 2) 33...<br />
“9 Needles” is the generic names given to the 9 different types of needles. Each type is<br />
used according to precise indications.<br />
II - Ma Shi explains :<br />
“This paragraph deals with the forms and usage of the “9 Needles”. Figures are inserted in<br />
this paragraph.”<br />
III - N.V.N :<br />
The explanation of Zhang Shi concerns instead the previous paragraph. That of this<br />
paragraph is presented only in a few words.<br />
Figure 2<br />
State of emptiness of the principal channel and state of fullness of the secondary vessels.<br />
In the 1st case: tonification. In the 2nd case: dispersion.<br />
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32.
Figure 3<br />
The “ 9 Needles “<br />
PARAGRAPH 7 33.<br />
Perverse energy is at the top, impure energy is at the center and<br />
pure, clarified energy is down below.<br />
Needling the Xianmai (vessels of the “fossa”: vessels located at the<br />
level of the nucha (9)) excetes the perverse energy, and needling the<br />
Zhongmai (center vessels) excretes the impure energy.<br />
Needling too deeply submerges the perverse energy and worsens<br />
the illness.<br />
This is why it is said: “The skin, flesh, muscles and vessels have their<br />
different locations, their different illnesses and their different treatments. In the<br />
event of fullness, do not augment the fullness; in the event of emptiness, do not<br />
augment the emptiness. Worsen neither the insufficient nor the excessive because to<br />
act in this manner is to worsen the illness. To needle the “5 Mai” (“5 Vessels”) is to<br />
provoke death; to needle the “3 Mai” (“3 Vessels”) is to also provoke death; to<br />
eliminate yin is to provoke inanition; to eliminate yang is to provoke “Kuang”<br />
(agitation, violent madness).”<br />
9. Pertains to the nape (neck) (ESG).<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This chapter develops the methods of utilization of the “Little Needles” in the treatment<br />
of illnesses brought about by perverse energy and their disadvantages.<br />
The energy of “wind, rain, cold, heat” attacks the upper part of the body. This is why it is<br />
said : “Perverse energy is at the top.”<br />
The cereal energy (diet: drinks, food) penetrates into the stomach and becomes<br />
transformed into “jing” (“pure energy”: essence) which flows towards the lungs via the<br />
intermediary of the spleen; this cereal energy also becomes transformed into “zhuoqi” (“impure<br />
energy”) which gathers at the level of the intestines. This transformation can occur in the course<br />
of a climatic disturbance (unbalanced cold or heat) or in the course of a diet disturbance to<br />
trigger intestinal illnesses. This is why it is said: “The impure energy is at the center”.<br />
The aggression of the clear and damp energy (humidity) of earth always begins at the feet.<br />
This is why, it is said: “The pure energy is down below.”<br />
“Xianmai” (xian = fossa ; mai = channel-vessel) is a point of the channel located at the<br />
level of the nucha which is easily spotted. Needling this point excretes the perverse energy.<br />
“Zhongmai” (zhong = center) designates Sanli (St 36), he point of the Foot Yangming.<br />
“Needling too deeply submerges the perverse energy” means that it is not necessary to<br />
needle Sanli (St 36) too deeply when the illness is superficial at the risk of conducting the<br />
perverse energy more toward the interior.<br />
“Skin, flesh, muscles and vessels have their different places... .” means that the jingluo<br />
(principal and secondary channels) have a specific location and a specific function. This is why<br />
deep or superficial illnesses manifest at different levels (either at the skin, flesh ...). It is at<br />
these levels that one must needle according to the principle “Do not render full what is already<br />
full; do not render empty what is already empty... .” On the other hand, if one weakens the body in<br />
an insufficient state and if one reinforces the perverse energy in a state of fullness, one worsens<br />
the illness.<br />
“5 Mai” designates the 3 yang channels (taiyang, yangming and shaoyang). Too intense a<br />
dispersion of the yang energy is responsible for “inanition”. This term encompasses the sense of<br />
fright, collapse and weakness.<br />
“To eliminate yin is to provoke death” means to say that needling the point Wuli (LI 13)<br />
can carry with it serious accidents. In Chapter 60 (“Inscriptions Engraved on Jade”) of the<br />
Lingshu, it is stated: “After having performed 5 times the reducing method of the energy at the<br />
level of Wuli and after having awaited the arrival of the energy (deqi), if withdrawal of the needle<br />
is done after the departure of the energy, the energy of the organ will become exhausted”.<br />
“To eliminate the yang provokes kuang (violent madness)” means to say that needling the<br />
point Wuli can carry with it a loss of the yang energy of the patient. This phrase explains the<br />
dangers of an erroneous needling.”<br />
II - Ma Shi specifies :<br />
“This paragraph defines three types of perverse energy (xieqi: cosmic energy), impure<br />
energy (zhuoqi) and clear energy (qingqi) and emphasizes the disadvantages of needling too<br />
deeply thereby avoiding errors.<br />
Perverse energy attacks the top part of the body. This is why it is said: “Perverse energy<br />
is at the top”. This attack takes place at the points Fengmen (Bl 12) and Fengfu (GV 16).<br />
The cereals (foods) penetrate the stomach and are transformed into energy which gathers<br />
at the lung. But during the course of unfavorable climatic changes (unbalanced cold or heat), this<br />
energy accumulates at the level of the intestines and has the name Zhuoqi (impure energy). This is<br />
why, the text states: “Impure energy is at the center”. 35.<br />
Clear, cool and damp energy (energy of earth), infiltrates into the organism via the feet.<br />
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34.
This is why it is said: “Clear and humid energy is below”.<br />
Needling Xianmai (Bl 12, GV 16) located at the top eliminates the perverse energy and that<br />
of Zhongmai (center vessel represented by Sanli St 36) evacuates the impure energy. Needling<br />
must not be too deep because the illness is found in the superficial zone of the body. Deep<br />
needling worsens the illness. This is why it is stated: “Skin, flesh, muscles, jing and luo have<br />
their different locations.”<br />
Wuli (LI 13), belonging to the Hand Yangming, is a prohibited point. As a consequence,<br />
during dispersion, if one removes the needle in the full act of needling, and if one repeats the<br />
process 5 times, the energy of the organ will be wiped out. The term “organ” designates the Hand<br />
Taiyin (Lu) whose energy commands the “100 energetic currents”. This is why it is stated : “To<br />
eliminate yin is death” and “To eliminate yang is madness” (kuang).<br />
III - N.V.N :<br />
Perverse energy infiltrates into the jingluo to provoke illness.<br />
Cosmic perverse energy (wind-cold) generally penetrates into the cephalic region at the<br />
level of Fengfu (GV 16) and Fengmen (Bl 12). One then says: “Perverse energy is at the top.”<br />
A dietary disturbance is caused by the production of impure energy (Zhouqi). This energy<br />
accumulates within the stomach and intestines. One then says: “Impure energy is at the center.”<br />
Cold-damp of the earth infiltrates into the organism at the level of the feet. One says then:<br />
“Clear and damp energy is at the bottom”.<br />
This is why needling points on the head can evacuate perverse energy, and needling points<br />
belonging to earth can eliminate impure energy accumulated within the stomach and intestines.<br />
In superficial illnesses, one must avoid needling too deeply because the perverse energy<br />
can follow the path of the needles to penetrate more deeply into the organism and aggravate the<br />
illness. This is why one says: “Skin, flesh, muscles and vessels (jingluo) are each in a well-<br />
established layer. Each illness is treated by therapeutic methods that are appropriate to it. The<br />
variety of the types of the “9 Needles” answers to that of the illnesses”.<br />
One does not apply the tonification method in syndromes of fullness and the dispersion<br />
method in syndromes of emptiness. As a result, if, in the case of insufficiency of the essential<br />
energy, one uses dispersion and, in the case of excess, tonification, one worsens the illness.<br />
On the other hand, in serious cases, dispersion of the energy of the yin channels of the<br />
5 organs causes fatal accidents, and dispersion of the energy of the yang channels of the 6 bowels<br />
is responsible for a weakening that is difficult to restore. In other words, erroneous application<br />
of dispersion of the yin channels causes annihilation of the energy of the 5 organs, resulting in<br />
death; and an erroneous application of dispersion of the yang channels is the origin of violent<br />
madness (kuang).<br />
PARAGRAPH 8<br />
During needling, if the energy does not arrive, the number of<br />
needlings is not of importance.<br />
Needles are used for different purposes according to their type.<br />
The “knot and ankle” of needling consists of obtaining the arrival<br />
of the energy (deqi) which is the mark of effectiveness.<br />
This effectiveness is like that of the wind sweeping the clouds<br />
away revealing the blue sky. This needling method is entirely<br />
sufficient.”<br />
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36.
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph defines the efficacy of needling, taking deqi as “knot and ankle”. The<br />
preceding paragraph emphasized the importance of the following axiom according to which<br />
“different illnesses are treated by different needles.”<br />
“... like the wind sweeping the clouds away and revealing the blue sky” is an expressive<br />
image representing the dissemination of the essential energy after needling.<br />
II - Ma Shi states:<br />
“This paragraph defines the “knot and ankle” of needling, taking the “arrival” and “nonarrival”<br />
of the energy as the basis of explanation.<br />
During needling, if the energy has not yet arrived, one must know how to wait and stay<br />
close by the patient to repeat the needling as many times as is necessary. The attitude of the<br />
physician is like that of a man who awaits a distinguished guest. If the energy has arrived, one<br />
should stop needling.<br />
In the preceding paragraph, it is stated: “The skin, flesh, muscles and vessels have<br />
different locations; illnesses also have different locations and must be treated differently.” This<br />
assertion shows that needling must be done with great prudence as a function of the location of<br />
the illness.<br />
“When the energy arrives, one must stop needling” justifies that one attaches much<br />
importance to the deqi of the needling itself. 37.<br />
III - N.V.N. :<br />
During needling, one does not obtain deqi when one manipulates the needle carelessly. It<br />
is necessary to begin the procedure again until it has arrived.<br />
removal of the needle cannot be done until after obtaining the energy. The “9 Needles” are<br />
each used with a specific indication and each presents a particular form. It is advised to only use<br />
them in order to treat “the place where they will be victorious”.<br />
One attaches importance to the deqi because the arrival of the energy is a sign of the<br />
effectiveness of needling. As stated in this paragraph, this effectiveness is comparable to that of<br />
the “wind sweeping the clouds away”.<br />
PARAGRAPH 9<br />
Huangdi:<br />
“Tell me about the site of exit of the energy of the 5 organs and<br />
6 bowels.”<br />
Qi Bo:<br />
“The 5 organs each have 5 shu-antique points, that is, a total of<br />
5 X 5 = 25 shu points. The 6 bowels each have 6 shu points, that is, a<br />
total of 6 X 6 = 36 shu points.<br />
The jingmai are 12 in number, and the luomai, 15 in number,<br />
making a total of 27 energies that ascend and descend.<br />
The place of exteriorization of the energy bears the name jing; the<br />
place of flowing out, ying; the place of flowing down, shu; the place of<br />
passage, jing and the place of gathering, he.<br />
For this reason, the 27 energies of the 27 jingluo all circulate at<br />
the level of the 5 shu-antique points.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains :<br />
“During needle use, perfect knowledge of the places of birth and beginning, of entry and<br />
exit, of the energy is indispensable.<br />
Ying and wei, blood and energy are produced via the cereals (food) at the level of the<br />
stomach bowel.<br />
Ying circulates within the channels and wei outside the channels. But the blood and<br />
energy circulating within the channels saturate the exterior and flow down into the interior via<br />
the luomai.<br />
In the interior, the 5 organs unite with the “5 movements” which is why they each have<br />
5 shu antique points.<br />
Among the “6 energies” coming from from the “5 movements”, one distinguishes 2 types of<br />
fire (Ministerial fire and Imperial fire). 38...<br />
The jingmai are 12 in number because they belong to the 6 organs and 6 bowels.<br />
The luomai are 15 in number because they belong to the 12 jingmai, to 2 curious vessels<br />
(renmai and Dumai) and to the spleen (Dabao, Sp 21, “great luo”).<br />
The 27 energies of these 12 jingmai and 15 luomai (27 jingluo) enter and exit at the level<br />
of the 4 limbs, between the knees and toes and the elbows and fingers.<br />
The site of departure of the energy is the jing point, the place of flowing out in a trickle,<br />
the ying point, place of flowing down, the shu point, place of flowing out strongly√√, the jing<br />
point, place of passage, and the he point, place of gathering. The circulation of the 27 energies<br />
also passes by these points.<br />
The energy and blood circulating outside the channels at the level of the skin and flesh,<br />
originating from the great luo (dai luo: longitudinal luo and tendinomuscular channels) of the<br />
5 organs, flows down to the ying and shu points to unite with the blood and energy circulating<br />
within the channels at the level of the elbow and knee, that is to say, at the he points. Such is the<br />
circulatory process of the energy and blood of the organs/bowels and of the jingmai at the level of<br />
the shu-antique points. (Figure 4).<br />
II - Ma Shi comments :<br />
“The jing, ying, shu, jing and he points are the sites of passage of the energy of the<br />
organs/bowels and of the jingluo (principal and secondary channels).<br />
The 5 organs are heart, lung, spleen, liver and kidney. They each have their shu-antique<br />
points: jing, ying, shu, jing and he, that is, 5 X 5 = 25 shu-antique.<br />
To the 5 organs and 6 bowels, one adds the xin bao luo (XB), totaling 12 principal channels<br />
(jing). Each channel has its own luo, making 12 points, to which one adds Changqiang (GV 1) of the<br />
Dumai, Jiuwei (CV 15) of the renmai and Dabao (Sp 21) of the spleen, totaling<br />
15 luo points. 39.<br />
The study of these luo is found in Chapter 10 (“Channels-Vessels”) of this classic. But the<br />
Nanjing does not consider Changqiang (GV 1), Jiuwei (CV 15) and Dabao (Sp 21) to be luo and<br />
speaks of yangqiao and yinqiao, which are not adapted to the text of the Lingshu.<br />
According to Chapter 18 (“Energetic Aspects of the Pulses of Man in Good Health”) of the<br />
Suwen, the stomach has 2 luo points, Fenglong (St 40) and Xie Li (internal luo vessel of the<br />
stomach), and the spleen also has 2 luo points, Gongsun (Sp 4) and Dabao (Sp 21, external vessel),<br />
thereby showing the importance of the generatory system (spleen-stomach) of blood and energy.<br />
But if one only considers the external circulation of the luomai, there are 15. 38...<br />
The energy of the 12 channels and that of the the 15 luo circulating in the external part of<br />
the body form one circulatory system of 27 energies. The place where the energy begins its<br />
circulation is called the jing point, implying the sense of a source (from a mountain), such as the<br />
point Shaoshang (Lu 11) of the lung channel.<br />
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From there, the energy flows out in a trickle; this is the ying point, like the point<br />
Yuji (Lu 10).<br />
From there, the energy flows out strongly; this is the shu point, implying the sense of<br />
movement, like the point Taiyuan (Lu 9).<br />
From there, the energy passes to the jing point (route of passage), like Jingqu (Lu 8).<br />
From there, the energy gathers at a specific place; this is the he point, like Chize (Lu 5).<br />
These 27 energies carry out their movements at the level of these shu-antique points.<br />
Figure 4<br />
Circulatory system of the blood and energy in the channels and outside the channels.<br />
III - N.V.N.:<br />
This paragraph does not mention the yuan points because the yuan points of the yin<br />
channels unite with the shu points and because the shu points and yuan points of the yang<br />
channels possess the same action.<br />
IV - S.C.M.:<br />
Dabao (Sp 21) as the “upper belt” channel.....<br />
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PARAGRAPH 10<br />
“The places of secretory exchanges correspond to the 365 reunions<br />
(“articulations”, shu or energetic points). When one knows the “knot<br />
and ankle”, a single phrase can explain all. When one ignores them,<br />
there is total confusion.<br />
The places of secretory exchanges are the sites of entry and exit of<br />
the shen qi (mental energy) and involve neither the skin, nor the<br />
flesh, nor the muscles, nor the bones.”<br />
EXPLANATIONS AND COMMENTARIES 40.<br />
I - Zhang Shi explains :<br />
“During needling, it is necessary to clearly differentiate the sites of entry and exiting of<br />
the shen qi which is none other than the source energy. It comes from heaven (celestial or innate<br />
energy) and unites with the cereal energy in order to maintain the entire organism. This is why it<br />
is said : “When one knows the “knot and ankle”, a single phrase can explain all. When one ignores<br />
them, there is total confusion.”<br />
The luomai (secondary vessels) infiltrate into these sites of exchange and not into the<br />
skin, nor into the flesh, nor into the muscles, nor into the bones.”<br />
II - Ma Shi states :<br />
“The sites of secretory exchanges are the places of entry and of exiting of the shen<br />
(mental). These are places called “knot and ankle” which one must clearly know.<br />
These sites of exchanges are the 365 reunions which represent the zones of permeation of<br />
the jingluo (principal and secondary channels).<br />
The four sentences of this paragraph are mentioned in Chapter 74 (“Great Study on the<br />
True Basic Notions”) of the Suwen, but they concern the “inch” pulse and “foot” pulse, the left and<br />
right, responding or not responding to the laws of “Sitian-Taiguan” (10).<br />
On the other hand, the term “secretory exchanges” implies the sense of conduction, of<br />
entering and exiting of the blood and energy designated under the name of shen and does not<br />
involve the skin, flesh, muscles or bones. For this reason, during use of the needle, one must pay<br />
attention to the shen qi, and to do that it is necessary to know the secretory sites. In this way,<br />
those who are learning acupuncture must realize the importance of the 365 reunions.”<br />
III - N.V.N. :<br />
This paragraph defines, in fact, the points of acupuncture.<br />
IV - S.C.M.:<br />
This paragraph highlights the critical fact that the channels and points of acupuncture are<br />
unique energetic structures not of neuro-musculo-vascular origin.....more<br />
10. See Suwen, Volume III, NVN Edition. unclear ?... see p.39/top<br />
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PARAGRAPH 11<br />
“• Examination of the color of the eyes allows appreciation of the<br />
state of loss or the state of recuperation of the energy.<br />
• Examination of the body and the movements of the pulses allows<br />
distinguishing the essential energy and perverse energy.<br />
The right hand directs the needle, and the left hand transmits a<br />
pressure against the point to be needled. At the perception of the<br />
arrival of the energy, one must withdraw the needle.”<br />
EXPLANATIONS AND COMMENTARIES 41.<br />
I - Zhang Shi explains:<br />
“The good physician examines the color of the eyes to determine the loss or recuperation<br />
of the energy at the level of the eyes which enables the appreciation of the seriousness or<br />
benignness of the illness.<br />
To distinguish the essential energy and perverse energy is to evaluate the emptiness of the<br />
essential energy and fullness of the perverse energy.<br />
“When the energy arrives, one removes the needle” indicates the withdrawal of the needle<br />
after tonification or dispersion, that is to say, after the regularization of the energy.”<br />
II - Ma Shi specifies:<br />
“This paragraph demonstrates the technique of using the needle.<br />
First, one must examine the body and colors before inserting the needle.<br />
In man, the 5 colors manifest in the eyes. This is why examination of the eyes determines<br />
the state of the essential energy. Furthermore, it is necessary to examine the body and tune into<br />
the movements of the pulses. A small, large, late, rapid, slippery or rough pulse allows one to<br />
determine disease caused by perverse energy or by the essential energy.<br />
Once this examination is completed, one performs the needling. The right hand inserts the<br />
needle, and the left hand maintains the area surrounding the needle. This is the technique used<br />
during tonification and dispersion. Wait for the arrival of the energy to remove the needle.”<br />
PARAGRAPH 12<br />
“Before needling, one must examine the pulses to evaluate the<br />
benignness or seriousness of the illness.<br />
• If, when the energy of the 5 organs is exhausted in the interior,<br />
one performs the needling in order to provoke fullness at the exterior,<br />
one creates a phenomenon called Zhongjie (“juxtaposition of exhaustion”<br />
or “double exhaustion”); it provokes death preceded by a period of calm.<br />
• If, when the energy of the 5 organs is exhausted at the exterior,<br />
one performs the needling in order to provoke fullness in the interior,<br />
one creates a phenomenon called Nijue (“contrary afflux” or flow in the<br />
wrong way); it also provokes death, preceded by a period of agitation,<br />
the consequence of a fatal error in the use of points of the 4 limbs.”<br />
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EXPLANATIONS AND COMMENTARIES 42.<br />
I - Zhang Shi explains:<br />
“This paragraph underscores the importance of examining the pulses in determining the<br />
degree of virulence of the perverse energy to a therapeutic goal.<br />
“The energy of the 5 organs is exhausted in the interior” means that if, when the energy of<br />
the radial pulse is exhausted in the interior and is no longer perceived by the finger, one<br />
performs the needling at the exterior, at the level of the he point where the energy of the luo yang<br />
reunite, and one leaves the needle in place to attract the energy, it is the yang energy which<br />
arrives and one therefore creates the phenomenon called zhongjie in the interior. This<br />
phenomenon is fatal. In the interior, the absence of the energy and the absence of movement are<br />
total; this is why it is said “...death preceded by a period of calm.”<br />
This phrase demonstrates that the yin energy of the 5 organs comes from the yang energy<br />
located at zhongjiao (middle jiao). When one needles to attract the yang energy, it leaves the<br />
interior; one then has the phenomenon of “double exhaustion”: exhaustion existing within the<br />
5 organs and exhaustion provoked at the level of the source of production of yin energy, hence<br />
zhongjie.<br />
“The energy of the 5 organs is exhausted at the exterior” says that if, when the energy of<br />
the radial pulse is exhausted at the exterior, one performs the needling of the shu points of the<br />
4 limbs and one leaves the needle in place to attract the yin energy, one provokes, in fact, the<br />
arrival of the yang energy because the yin energy is exhausted within the interior and, in this<br />
manner, one creates a circulation in the wrong way known as jueni (“contrary afflux”). In other<br />
words, this phrase indicates that the yin energy must be within the interior and the yang energy<br />
at the exterior; if one attracts the yang energy towards the interior, the phenomenon is “contrary”<br />
(ni) and is grave.”<br />
II - Ma Shi states:<br />
“The “knot and ankle” of the needling method consists first of examining the pulses. In<br />
the event of error, the consequences are disastrous. The examination of the pulses is essential<br />
before needling because it allows evaluating the seriousness of the disease in order to apply an<br />
adequate therapy.<br />
“When the energy of the 5 organs is exhausted in the interior”, the energy of the radial<br />
pulse is also exhausted and does not reach the finger. It is then recommended to tonify and “fill”<br />
the interior. But the bad physician needles the site of the illness located at the exterior, at the<br />
level of the he point of the yang channels, and leaves the needle in permanently to make the yang<br />
energy flow. When the yang energy arrives, the exhaustion in the interior is double (zhongjie,<br />
“juxtaposition of exhaustion”). The zhongjie phenomenon is fatal. The absence of movements is<br />
linked to the total exhaustion of the energy which is why “death [is] preceded by a period of<br />
calm.”<br />
“ ... Provoking fullness at the exterior” means to say making the energy return by sticking<br />
the points located in the axilla and thorax which are the disseminating points of the organs<br />
located at the exterior. 43.<br />
“When the energy of the 5 organs is exhausted at the exterior”, the energy of the radial<br />
pulse is also exhausted at the exterior and does not arrive at the finger. In this case, one must<br />
render “full” and tonify the exterior. But the bad physician creates the rendering full within the<br />
interior by sticking the points of the 4 limbs, that is to say, the jing, ying, shu, jing and he points<br />
which are the origin points of the organs belonging to the interior; and he, furthermore, leaves the<br />
needle in place to call forth the yin energy which benefits the yang energy in penetrating into the<br />
interior. This results in the formation of jueni (“contrary afflux”) which is a fatal phenomenon.”<br />
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III - N.V.N. :<br />
Radial pulse examination allows evaluation of the degree of seriousness of the illness.<br />
1 - When the energy of the 5 organs is in a state of emptiness and annihilation, the illness<br />
belongs to the emptiness of yin (interior) . If the physician tonifies the yang channels, he<br />
aggravates this emptiness of yin. One is then in the presence of a deleterious illness called<br />
zhongjie. The annihilation of yin is fatal and explains why “death preceded by a period of calm.”<br />
The cause of this disaster is a fatal therapeutic error because it is contrary to the principle<br />
according to which “all cases of emptiness of the energy of the organs must be reinforced by the<br />
method of tonification, and the points located in the region under the axilla and thorax, which are<br />
the sites of exiting of the energy of the organs, are strictly prohibited”.<br />
2 - Similarly, when the energy of the 5 organs manifests at the exterior by signs of<br />
exhaustion-annihilation, the illness is associated with the emptiness of yang. If the physician<br />
tonifies the yin channels responding to yin in order to help the yin, he provokes a “double<br />
exhaustion” of yang, responsible for the separation of yin and yang. The deleterious illness<br />
created in this manner has the name “Nijue” (“contrary afflux”: flow in the wrong way) which is<br />
also fatal. It is provoked by an excess of yin energy, explaining that “death preceded by a period<br />
of agitation”. This illness is therefore created by a therapeutic error because the physician<br />
opposes the fundamental principle according to which “in all cases of emptiness of yang energy, it<br />
is necessary to tonify yang and the points located at the extremities of the fingers and toes are<br />
strictly prohibited”.<br />
3 - This paragraph emphasizes the following facts:<br />
a. When the energy of the radial pulses does not arrive at the finger following an “internal<br />
exhaustion”, this energy is yin. In this case, one must tonify yin, that is to say, the organ.<br />
b. Similarly, when the energy of the radial pulse does not arrive at the finger following an<br />
“external exhaustion”, this energy is yang. In that case, one must tonify yang, that is to say, the<br />
bowel.<br />
c. The Nanjing considers the energy of the heart and lung at the level of the “inch” (thumb)<br />
pulses as the external energy, that is to say, yang energy, and the energy of the kidney and liver<br />
at the level the “foot” and “barrier” pulses as internal energy, that is to say, yin energy. This<br />
reasoning does not conform to the spirit of the Lingshu, and it appears then that it is a question of<br />
conceptual reasoning according to which the heart and lung are located within the thorax which is<br />
yang in relation to the abdomen which is yin.<br />
PARAGRAPH 13 44.<br />
“Needling presents two risks:<br />
1. To not remove the needle when it has already reached the zone<br />
of the illness because this risks provoking an excretion of the jing<br />
(essence).<br />
2. To remove the needle as soon as it reaches the zone of the illness<br />
because this risks making the perverse energy return.<br />
The excretion of jing worsens the illness with weakness, and the<br />
return of perverse energy is the origin of abscesses and ulcerations.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph emphasizes the disadvantages of abundantly or insufficiently attratcting<br />
the energy during needling. In effect, the energy originates from jing (essence). This is why when<br />
the needle “touches” the ill zone, as long as the needle is not removed immediately, it seriously<br />
injures the jing energy and excretes the source energy, hence, the worsening of the illness with<br />
weakness; or else, when the needle comes to touch the zone of illness, immediate removal of the<br />
needle is the origin of the return of the perverse energy with stasis, responsible for the formation<br />
of abscess and ulceration.<br />
According to Chapter 81 (“Abscesses and Tumors”) of this same work: “The jingmai<br />
circulate without interruption following the celestial “degrees” and the terrestrial “laws”. If the<br />
stars make a mistake of a single degree, it produces interference in solar and lunar phenomena... .<br />
If the surface of the earth does not have a dam and and water accumulates, it overflows everywhere<br />
and causes a flood... . blood and vessels, ying and wei circulate without stopping. Their<br />
obstruction is at the origin of inflammations and edema. It is because the ying and wei circulate<br />
continuously throughout the entire organism, within the interior as well as at the exterior, above<br />
as well as below, that there is no illness.” “This is why Chapters 1 (“9 Needles and 12 yuan”) and<br />
81 of the Lingshu, the first and last, are devoted to explaining the phenomena of the production<br />
and beginning, the entering and exiting of the jing energy. If yin and yang are in disequilibrium,<br />
stagnation of blood and energy is set up, resulting in abscesses and ulcerations”<br />
II - Ma Shi comments:<br />
“This paragraph, like the previous one, emphasizes the errors of acupuncture practice.<br />
When one needles to disperse fullness, it is necessary to remove the needle as soon as it<br />
makes contact with the ill zone because the needle left in place favors excretion of the jing energy<br />
which worsens the illness with weakness.<br />
When one needles to tonify emptiness, one must leave the needle in place as soon as it<br />
makes contact with the ill area because, if one removes it immediately, the perverse energy<br />
returns and provokes abscesses and ulcerations. 45.<br />
In Chapter 21 (“Diseases of Cold and Heat”) of the Lingshu, it is stated: “The risk of the<br />
needling touching the effected zone with the needle left in place is excretion of jing (essence).<br />
The risk of the needling not touching the effected zone with removal of the needle is the return of<br />
the perverse energy.” With respect to this paragraph, the difference lies in the negative form.<br />
Note, however, that this paragraph is centered on the principles of tonification and dispersion,<br />
while Chapter 21 exclusively studies the method of dispersion of fullness.”<br />
III - N.V.N. :<br />
In practice, during dispersion,<br />
_ when the needling touches the zone of the perverse energy, one must remove the needle<br />
because leaving it in place can injure the jing energy;<br />
_ when the needling reaches the zone of the perverse energy, one must at once apply the<br />
method of rotating the needle before removing it in order to avoid stagnation of the energy<br />
responsible for the phenomena of compression/obstruction;<br />
_ late removal of the needle can equally diminish the potential of the jing thereby<br />
aggravating the illness and weakening the patient;<br />
_ the immediate removal of an implanted the needle can also bring about a stagnation of<br />
the perverse energy responsible for inflammation and abscesses.<br />
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PARAGRAPH 14<br />
“The 5 organs are with the 6 bowels; the 6 bowels have 12 yuan<br />
(sources); the 12 yuan have their origins at the “si guan” (“4 barriers”:<br />
elbow, axilla, knee and hip). The si guan are specific in the treatment of<br />
the 5 organs. During disturbances of the 5 organs, one must needle the<br />
12 yuan.<br />
The 12 yuan are the source-sites of the 5 organs; the energetic<br />
activities of the 365 articulations (reunions, points) come from there.<br />
When the 5 organs are ill, the reaction manifests itself at the 12 yuan.<br />
The 12 yuan are therefore the sites of the beginning of all organic<br />
manifestations. To know the yuan well is to observe the reactions of the<br />
exterior to determine which of the 5 organs is disturbed.<br />
taiyin in yang is the lung. Its yuan manifests at Taiyuan (Lu 9).<br />
Taiyuan is bilateral.<br />
taiyang in yang is the heart. Its yuan manifests at Daling (XB 7).<br />
Daling is bilateral.<br />
shaoyang in yin is the liver. Its yuan manifests at Taichong (Li 3).<br />
Taichong is bilateral.<br />
Zhiyin in yin is the spleen. Its yuan manifests at Taibai (Sp 3).<br />
Taibai is bilateral. 46.<br />
The yuan of Huang manifests at Boyang (Xiahuang, Qihai CV 6).<br />
Boyang is on the midline (unilateral).<br />
The yuan of Gao manifests at Jiuwei (CV 15). Jiuwei is also on the<br />
midline (unilateral).<br />
All 12 yuan are specific points to treat the 5 organs and 6 bowels.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph is devoted to the study of the organic liquids (xinye) originating from the<br />
pure energy (literally, extremely pure, rarefied energy; essence).<br />
From Gao (serous membranes) and from Huang (peritoneum), the organic liquids (xinye)<br />
reach the exterior, permeate the skin and luomai (where they turn red (blood)) and moisten the<br />
channels at the level of the shu (energetic) points by which they penetrate into the organs and<br />
bowels. In this manner, exterior and interior, exit and entry establish reciprocal exchanges.<br />
Under the action of zhongjiao (middle jiao), the energy of the cereals (geqi) becomes<br />
transformed into organic liquid, extremely pure substance, which floods the interstitial milieu,<br />
exteriorizes at the level of the sweat glands, infiltrates into the bones, maintains the marrow and<br />
brain and makes the skin glow. Such is the circulatory system passing by 365 secretory sites<br />
(“articulations”, “reunions”: acupuncture points) in order to permeate the skin, pores and<br />
interstitial milieu. When the organic liquids spread to the exterior, the skin and flesh weaken;<br />
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when they are in excess within the interior, the Gao and Huang swell.<br />
“Gao” are the serous membranes which cover the organs and bowels, and “Huang”,the<br />
peritoneum. Organic liquids originating from the pure energy leave the Gao and Huang to permeate<br />
the exterior. This is why, in fat people, the flesh is flabby, the skin fragile and the belly hanging<br />
down. Such is the phenomena of “reciprocal response” of the interior and exterior.<br />
In Chapter 81 (“Abscesses and Tumors”), it is stated: “The zhongjiao (middle jiao) secretes<br />
an energy similar to the drops of a rose which appear within Xi and Gu (small valleys and big<br />
valleys) and saturate the sunluo (system of energetic capillaries). The organic liquid, formed in<br />
this way, changes color (red) and transforms into blood (xue). When the blood is harmonious, it<br />
fills first the luomai (system of secondary channels) and jingmai (system of principal channels).<br />
When yin and yang are complete, they circulate without stopping under the action of the<br />
respiration, according to well-determined rules and their circulatory cycle is in accordance with<br />
the Celestial Dao... .”<br />
Xi and gu make up part of the flesh and skin. They constitute the yuan of the channels by<br />
which the organic liquids infiltrate to reach the sunluo where they transform into blood, the<br />
latter gathering at the level of the organs and bowels. This is why it is said: The 12 yuan are the<br />
source-sites of the 5 organs and the sites of passage of the energy of the 365 “articulations”<br />
(“reunions”: acupuncture points).” 47.<br />
The “si guan” designate the 2 elbows, 2 axilla, 2 knees and 2 hips, These are the sites of<br />
the articulations (joints) where blood and energy passes. The 12 yuan manifest at the si guan. The<br />
si guan treat the illnesses of the 5 organs because the 5 organs are linked to the 6 bowels and each<br />
possesses its yuan. Such is the system of reunion and internal and external relationships of the<br />
organs and bowels, of yin and yang. This is why it is said: “To know the yuan well is to observe<br />
the reactions of the exterior to determine which of the 5 organs is disturbed.”<br />
The liver, heart, spleen, lung and kidney are the 5 internal organs. To speak of “shaoyin in<br />
yin”, “shaoyang in yin”, etc. is to speak of the energy of the 5 organs. This is why, in the attack of<br />
the organs or bowels, one must needle the yuan of the corresponding channel.<br />
In the event of abdominal bloating, needle the 3 yang (taiyang, shaoyang, yangming), and<br />
in the event of diarrhea, needle the 3 yin (taiyin, jueyin, shaoyin). This means to say that in<br />
disorders of the energy of the 3 yang or 3 yin, one must needle the channel effected.<br />
In total, this paragraph studies the sources of production of the energy and blood and<br />
their movements of entering and exiting. For this reason, Chapter 1 is named “9 Needles and<br />
12 yuan”; this means to say that the methods of the “9 Needles” are all united to yin and yang,<br />
blood and energy.”<br />
II - Ma Shi comments:<br />
“This paragraph stresses the use of the 12 yuan points in treating the 5 organs and<br />
6 bowels.<br />
The 5 organs and 6 bowels constitute a system of “Internal-External” relationship and<br />
have 12 yuan points which manifest at si guan (4 limbs).<br />
• “Siguan” designates the elbows and knees where the energy of the “articulations”<br />
(“reunions”, acupuncture points) gather together. This is why the localization of the jing, ying,<br />
shu, jing and he (5 shu-antique) points goes past neither the elbows nor the knees. From this fact,<br />
the si guan have a therapeutic action on the 5 organs.<br />
• Illnesses of the 5 organs must be treated at the level of the 12 yuan because the yuan are<br />
the 365 “articulations” (“reunions”, acupuncture points). For this reason, the yuan points are the<br />
reactive sites of the 5 organs and 6 bowels. One must, therefore, know the existence of the yuan<br />
well to observe the reactions at the exterior in order to determine the illnesses of the 5 organs.<br />
• The heart and lung located above the diaphragm are yang:<br />
“Taiyin in yang” is the lung. Its yuan point is Taiyuan (Lu 9), located at the crease of the<br />
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wrist outside the artery in the radial groove. This point is bilateral; it is the site of flowing down<br />
of the lung channel called “earth-shu”. Needle depth of 0.2 cun; left in place for 2 expirations;<br />
moxa 3 times; The yin channel does not possess a yuan point; the shu point substitutes for it (11).<br />
“Taiyang in yang” is the heart. Its yuan point manifests at Daling (XB 7). This point is<br />
bilateral. Daling belongs to the Hand Jueyin (xin bao, XB); it is the site of flowing down of the<br />
xinbao called “earth-shu”. The Hand Jueyin channel substitutes for that of the heart in material<br />
activities which is why one does not speak of using Shenmen (He 7). Daling is located at the<br />
middle of the anterior crease of the wrist between 2 large tendons. Needle depth 0.6 cun; left in<br />
place during 7 expirations; moxa 3 times. 48.<br />
• The kidney and liver, located underneath the diaphragm, are yin, as is the spleen :<br />
“Shaoyang in yin” is the liver. Its yuan manifests at the point Taichong (Li 3). This point<br />
is bilateral and located in a crease in front of the juncture of the 1st and 2nd metatarsals where<br />
an artery (dorsal pedalis) is found. It is the site of flowing down of the liver vessel called “earthshu”.<br />
Needle depth 0.3 cun; left in place during 7 expirations; moxa 3 times.<br />
“Zhiyin in yin” is the spleen. Its yuan point manifests at Taibai (Sp 3). This point is<br />
bilateral and located at the internal side of the foot behind the 1st metatarsophalangeal joint. It is<br />
the site of flowing down of the spleen vessel called “earth-shu”. Needle depth 0.3 cun; left in<br />
place during 7 expirations; moxa 3 times.<br />
“Taiyin in yin” is the kidney. Its yuan point manifests at the Taixi (Ki 3). This point is<br />
bilateral and located behind the internal malleolus above the calcaneus where one finds an artery<br />
(posterior tibialis). In the event of illness, the absence of beating of this artery has a fatal<br />
prognosis. It is the site of flowing down of the kidney vessel called “earth-shu”. Needle depth 0.3<br />
cun; left in place during 7 expirations; moxa 3 times.<br />
• The yuan of Gao manifests at Jiuwei (CV 15). This point is on the renmai (CV) on the<br />
anterior midline. It is located 0.5 cun below the tip of the xiphoid. In some individuals with<br />
absence of the xiphoid appendage, this point is located 1.0 cun below the body of the sternum.<br />
Moxa is forbidden at the risk of provoking a decrease of the energetic potential of the heart.<br />
Needling this point is reserved for good acupuncturists only because improper needling can<br />
result in too significant a loss of energy which can cause death. Needle depth 0.3 cun; left in<br />
place during 3 respirations; to disperse, watch over it during 3 respirations.<br />
• The yuan of Huang manifests at the Qihai (CV 6) located 1.5 cun below the umbilicus also<br />
on the renmai (CV) on the anterior midline. Qihai has two other names: Boyang and Xiahuang. It is<br />
the “sea” of production of the energy in man. Needle depth 0.8 cun; dispersion as soon as the<br />
arrival of the energy. The dispersion must always be followed by tonification. Moxa 7 times.”<br />
III - N.V.N. : 49.<br />
1. This paragraph only mentions the “yuan” of the 5 organs and “Gao” and “Huang”.<br />
“Gao” is the generic name given to the serous membranes covering the organs, and “Huang”,<br />
the name given to the peritoneum, which is to say the serous membranes which blankets the inner<br />
surfaces of the abdominal cavity (therefore not comprising the exterior surfaces of the organs<br />
which instead bear the name Gao). Gaohuang (Bl 43) is therefore the site of concentration of the<br />
energy originating from all serous membranes (pleura, peritoneum, pericardium, periosteum,<br />
synovium, tendon sheaths, neural sheaths, organ capsules, etc.) associated with the secretion of<br />
interstitial and lacunar (12) liquids which facilitate the sliding of parts in contact.<br />
11. Energetically and clinically, the yuan and Shu points of the yin channels are one and the same. On the yang channels,<br />
there are separate yuan and Shu points (ESG).<br />
12. Anatomically, pertains to the extracellular spaces that containinterstitial fluid (tendinous, synovial, dermal, etc.)<br />
(ESG).<br />
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2. Difficulty Number 66 of the Nanjing completes this notion of “yuan” :<br />
_ the yuan of the gallbladder manifests at Qiuxu (GB 40)<br />
_ the yuan of the stomach, at Chongyang (St 42)<br />
_ the yuan of the sanjiao (SJ), at Yangshi (SJ 4)<br />
_ the yuan of the bladder, at Jinggu (Bl 64)<br />
_ the yuan of the large intestine at Hegu (LI 4)<br />
_ the yuan of the small intestine at Wangu (SI 4).<br />
In this way, the theory of the 12 yuan is complete.<br />
PARAGRAPH 15<br />
“In the event of abdominal bloating, one must choose the 3 yang,<br />
and in the event of diarrhea, the 3 yin.”<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N :<br />
This paragraph emphasizes the use of the points of the channels in bloating and diarrhea.<br />
In the event of bloating, it is advised to needle points belonging to the 3 yang, that is to<br />
say, stomach, bladder and gallbladder, and, in case of diarrhea with undigested food, points<br />
belonging to the 3 yin: spleen, liver and kidney.<br />
PARAGRAPH 16<br />
“The illnesses of the 5 organs are comparable to the pricks of<br />
thorns, dirty stains on the body, the knots of a rope and an obstruction<br />
by a mass.<br />
The thorns can be removed, even implanted a long time; the stain<br />
can be cleansed, even when old; the knots can be undone, even formed<br />
for a long time; the mass can be leveled, even when very old. 50.<br />
Some maintain that chronic diseases cannot be treated. This<br />
opinion is false because the good physician utilizes the needle to treat<br />
diseases like one removes thorns, cleans up stains, undoes knots, shaves<br />
down a mass.<br />
Chronic diseases are treatable. Those who pretend that they are<br />
not have still not mastered the art of acupuncture and moxabustion.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“In the “hundred diseases” caused by wind, rain, cold, heat, joy, anger, diet, fright,<br />
unexpected fear... the blood and energy become separated, yin and yang scatter, the jingluo<br />
exhaust and the circulatory paths are obstructed.<br />
The aggression of the wind, rain, cold, heat, fright and unexpected fear are like the pricks<br />
of thorns and dirty stains, which is to say of external origin. Joy, anger and diet are like knots<br />
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and obstructions, which is to say of internal origin.<br />
The “thousand diseases” are not separate from the etiologic context of “internal and<br />
external”. This is why one must remove and “cleanse” them in order to liberate the interior. Once<br />
these two causes are known, one can cure diseases, even chronic ones. Those that claim that they<br />
are incurable fail to appreciate these two causes.<br />
Yang Yu Lu clarifies: “The stains involve the skin and hair; the pricks of the thorn reach<br />
to the fibers of the flesh; the knots are located at the level of the vessels and the masses and<br />
barriers at the level of the bones”.<br />
II - N.V.N. :<br />
This paragraph emphasizes the possibility of treating chronic diseases with acupuncture.<br />
PARAGRAPH 17<br />
“To treat (needle) the “re” (heat) diseases is like soaking a hand<br />
in hot water (cold); treating the “han” (cold) diseases” is to remain a<br />
long time as if one did not wish to leave.<br />
In the case of yang disease manifesting in the yin region, one<br />
must needle Xialing Sanli (Zusanli, St 36). Needling must be performed<br />
vertically and meticulously; withdrawal of the needle can only be<br />
carried out after regression of the energy; otherwise, it is necessary to<br />
start the process over again. 51.<br />
If disease localizing in the upper part of the body belongs to the<br />
interior (organ), one must needle Lingquan of the yin channel, that is<br />
to say Yinlingquan (Sp 9), and if the disease localizing in the upper part<br />
of the body belongs to the exterior (skin, flesh, muscle, bone), it is<br />
necessary to needle Lingquan of the yang channel, that is to say,<br />
Yanglingquan (GB 34).<br />
EXPLANATIONS AND COMMENTARIES:<br />
I - Zhang Shi explains:<br />
“The “cold, heat, wind and rain” energies come from the exterior. “Needling of diseases of<br />
heat is like bathing the hand in hot water” means to say that in illnesses of heat (re) localizing<br />
within the skin and flesh, needling is superficial. Diseases of cold (han) are syndromes of yin<br />
emptiness localizing within the interior; here the needling is deep. Calmly, the physician waits<br />
for the arrival of the energy (deqi) as if ready to leave, he hesitates instead of leaving<br />
immediately.<br />
“Within the yin part with manifestations of yang disease” means to say: the infiltration of<br />
perverse yang energy into the interior (organ). One must needle Xialing Sanli (St 36) located<br />
3 inches (cun) below the knee on the external edge of the tibia. This point belongs to the Foot<br />
Yangming channel which controls closure (like that of a door).<br />
“Needling is done vertically and meticulously... and withdrawal...only after regression of<br />
the energy...” implies the sense of liberation of the perverse energy by the lower (urinary,<br />
intestinal) routes.<br />
“The disease is located in the upper part of the body and belongs to the interior (organ)”<br />
means to say that in yin diseases manifesting in the upper part, one must needle Yinlingquan<br />
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(Sp 9) belonging to the yin (spleen) channel governing opening (like that of a door). The energy is<br />
evacuated via this opening, that is to say, by the upper (cutaneous) route.<br />
In brief, this paragraph stresses that when yang disease contaminates the interior, it is<br />
necessary to evacuate it by the lower (urinary, intestinal) route (11), and when yin disease<br />
reaches the exterior it is necessary to evacuate it by the exterior, superficial (cutaneous)<br />
route (12).<br />
Zhang Yu Lu clarifies: “Needling Lingquan (Sp 9) of the yin channel and Lingquan of the<br />
yang channel (GB 34) is in accord with the law of “sitian-taiguan”. The top and bottom are, in this<br />
way, aerated”.”<br />
II - Ma Shi explains:<br />
“Each disease has its specific therapeutic point”.<br />
“To treat heat diseases is like soaking the hand in warm water”. This means to say that one<br />
can easily be easily damaged by the heat.<br />
“To treat cold diseases as if one did not want to leave” implies also the sense that one is<br />
able to be easily damaged by cold.<br />
“Attack of the yin channel by yang disease”, it is necessary to needle Xialing Sanli<br />
belonging to the Foot Yangming (St). These four words (Xialing Sanli) are none other than<br />
Zusanli (St 36). This name is recalled in Chapter 2 (“Origin of the shu-antique Points”) of the<br />
Lingshu. 52.<br />
“Needle vertically and carefully, then wait for the arrival of the energy...” After needling,<br />
if the disease does not regress, it is necessary to needle again.<br />
“The disease being at the top and belonging to the internal organ” one must needle<br />
Yinlingquan (Sp 9) located at the bottom, at the internal side of the knee, belonging to the Foot<br />
Taiyin (Sp).<br />
“The disease is at the top and belonging to the exterior”, one must needle Yanglingquan<br />
(GB 34) located at the external side of the knee. This point belongs to the Foot Shaoyang (GB).”<br />
III - N.V.N. :<br />
This paragraph is devoted to the superficial needling of heat diseases and deep needling of<br />
the cold diseases and to the use of the points Zusanli (St 36), Yinlingquan (Sp 9) and<br />
Yanglingquan (GB 34).<br />
13. In the “Eight Therapeutic Methods”, this represents the method of “purgation” (see Traditionnelle Chinese Medicine,<br />
NVN Edition, Chapter , Page VVVV (SCM)<br />
14. ibid. The method of“sudorification” (SCM).<br />
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CHAPTER II<br />
Origin of the Shu-Antique Points<br />
(Ben Shu)<br />
Chapter 2 of the Lingshu, comprising 18 paragraphs, defines the energy of the<br />
jingmai located below the elbow and knee where the sites of entry and exit, of<br />
flowing down and flowing out, of passage and of gathering of the energy are found.<br />
These sites are successively called jing, ying, shu, jing and he (1).<br />
This chapter also presents the points of the cervical region belonging to the<br />
six yang channels of the hand and foot and the two curious vessels ren (mai) and du<br />
(mai) with point naming, point location and classification.<br />
The reciprocal action of the organs and bowels and the method of choice of<br />
points according to the four seasons are also studied.<br />
The object of this chapter is to present the shu-antique points which are a<br />
group of important points of the channels according to the principle: “Judge the<br />
origin in order to study the cause”. This is why it is entitled: “Origin of the shuantique<br />
Points.”<br />
1. Recall that the actions of 5 shu-antique points (wushu), jing, ying, shu, jing and he, are energetically reminiscent of the<br />
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53.
properties of water, thus the water analogies utilized to portray them: jing-well, ying-spring, shu-stream, jing-river, he-sea. (SCM)<br />
PARAGRAPH 1<br />
Huangdi :<br />
“The art of acupuncture demands perfect knowledge of<br />
_ the departure and termination of the 12 jingluo<br />
_ the sites of “detachment” of the luomai<br />
_ the sites of “flowing out” of the wu shu (5 shu-antique points)<br />
_ the sites of “reunion” of the 6 bowels<br />
_ the sites of “entry” and “exiting” of the 4 seasons<br />
_ the sites of “flowing out” of the 5 organs<br />
_ the variations in diameter of the jing and luo<br />
_ the degree of depth of their distribution 54.<br />
_ and their success at the top and at the bottom, etc.<br />
Will you clarify all this for me?”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The departure and termination of the 12 jingmai are established in the following manner :<br />
_ the 3 yang channels of the hand begin on the hand and end at the head<br />
_ the 3 yang channels of the foot leave from the head and arrive at the foot<br />
_ the 3 yin channels of the foot begin on the foot and end at the abdomen (2)<br />
_ the 3 yin channels of the hand leave from the thorax (2) and arrive at the hand.<br />
The circulatory cycle of the 12 jing (principal channels) start at the lung and ends at the<br />
liver. Such are the departure and termination of the circulatory cycle of the blood and energy.<br />
At the level of these jingmai, the energy of the 5 organs and 6 bowels exteriorizes at the<br />
jing point of the tip of the digits, arrives at the ying point, flows down to the shu point, flows out<br />
toward the jing point and gathers at the he point. It is via these points that the energy of the<br />
vessels returns to the organs and bowels. This circulation constitutes what one calls “the<br />
”beginning and ending” of the jing (principal channels)”.<br />
_ “The sites of detachment of the luomai (secondary vessels)”designates the sites where<br />
the great luos leave the jingmai (principal channels) and where the sites of the sunluo (energetic<br />
capillaries or little secondary vessels) leave the great luos to branch at the level of the skin.<br />
_ “The sites of flowing out of the 5 organs and the sites of reunion of the 6 bowels”<br />
designates the 5 shu-antique points of the 5 organs and 6 shu-antique points of the 6 bowels.<br />
_ “reentry” and “exit” of the 4 seasons” designates the circulation of blood and energy<br />
obeying the laws of the energies of the 4 seasons in order to “be born, grow, accumulate and be<br />
conserved”.<br />
_ “The sites of “flowing out” of the 5 organs” are the sites by which the blood and energy<br />
penetrate into the vessels and appear at the level of the radial pulse, and also the sites by which<br />
the blood and energy exteriorize outside the channels and by the intermediary of the point Wuli<br />
(LI 13), reaching the skin and flesh. Such is the circulation of the blood and energy at the<br />
epidermo-dermal level and at the level of the jing (principal channels). 55.<br />
_ The jingmai have 365 reunion points. As a result, the luomai (secondary vessels) also<br />
have 365 sites of reunion just as do the sunmai (energetic capillaries). The jingmai are large and<br />
wide and the luomai are small and narrow; this is why the text states: “ ...variations in diameter<br />
2. The use of the terms “abdomen” and “thorax” instead of “chest” highlight the internal nature and the internal origins<br />
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of these organs within the sanjiao: Sp, Li, Ki in the lower jiao, He L, XB in the upper jiao (SCM).<br />
of the jing and luo”.<br />
_ “...The degree of depth of their distribution” designates the jing (principal channels)<br />
which are deep and luo (secondary vessels) which are superficial.<br />
_ “Success at the top and bottom” means that the blood and energy circulate everywhere in<br />
the body.”<br />
II - N.V.N. :<br />
The Dao of the use of the needles consists of knowing clearly:<br />
_ the trajectories of the 12 jingmai<br />
_ the sites of detachment of the luomai<br />
_ the sites of flowing out of the 5 shu-antique points whose localization is<br />
determined at the level of the 4 limbs<br />
_ the system of “internal-external” relationships of the organs and bowels<br />
_ the influence of the 4 seasons on the organism and the reactions at the level of<br />
` the blood and energy characterized by the phenomena of fullness and emptiness<br />
_ the circulation and concentration of the energy of the jingluo of the 5 organs and<br />
6 bowels<br />
_ the diameter of the jing, luo and sunluo<br />
_ the level of depth of distribution of the jingluo at the head and 4 limbs.<br />
Note: The energy and blood of the 6 bowels exteriorizes towards the skin by way of the<br />
“great luo” (3) and infiltrate into the channels by way of the jing points at the tips of the digits.<br />
This is why, in clinical practice,“one must ventilate the sites of detachment of the luomai”, that is<br />
to say, at the level of the luo points.<br />
PARAGRAPH 2<br />
Qi Bo:<br />
“Permit me to show them to you according to the following order:<br />
The lung vessel begins at Shaoshang (Lu 11) responding to the<br />
movement “jing-wood”, located at the internal ungual angle of the<br />
thumb.<br />
From this point, the energy flows out toward the point Yuji (Lu 10)<br />
responding to the movement “ying-fire”.<br />
From this point, the energy flows down into the point Taiyuan (Lu 9)<br />
responding to the movement “shu-earth”, located at a crease 1 cun<br />
behind Yuji (Lu 10).<br />
From this point, the energy is directed towards the point<br />
Jingqu (Lu 8) corresponding to the movement “jing-metal”. 56.<br />
From this point, the energy gathers at Chize (Lu 5) responding to<br />
the movement “he-water”, located on the artery of the elbow.<br />
Such are the 5 shu-antique of the Hand Taiyin (Lu).<br />
3. The “sites of detachment” of the “3 great luo” are Dabao (Sp 21), Changqiang (GV 1) and iuwei (CV 15) (ESG).<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“ • The word “jing” is a symbol which represents “water preceding wood”, that is to say,<br />
the movement “jing-wood” has a double action:<br />
a - penetration of water in the pilocutaneous system.<br />
b - activation of the energetic movements at the level of the channel:<br />
_ movement of flowing down toward the shu-earth point<br />
_ movement of flowing out toward the jing-metal point<br />
_ movement of gathering toward the he-water point to unite with the blood and energy<br />
already existing in the channel.<br />
•The lung, heart, liver, spleen and kidney are the 5 internal organs; gallbladder, stomach,<br />
large intestine, small intestine, sanjiao and bladder are also internal. On the other hand, the<br />
channels of the hand (shou) and foot (zu) of these organs and bowels, such as the taiyin, shaoyin,<br />
taiyang, shaoyang... are the external energetic paths.<br />
• “The lung vessel begins at the point Shaoshang (Lu 11)” has a double meaning:<br />
_ on the one hand, the energy of the lung organ, via the route of the great luo, reaches the<br />
sunluo and spreads out to the level the skin and flesh<br />
_ and on the other hand, this energy infiltrates into the Hand Taiyin channel (Lu) to<br />
successively activate the movements jing-wood, ying-fire, shu-earth, jing-metal and he-water.<br />
In this manner, the point Shaoshang (Lu 11), located 1 he leaf from the internal ungual<br />
angle of the thumb, responds to the movement jing-wood. The point Yuji (Lu 10), located 1 cun<br />
below the thumb joint at the place where the “white muscle” is found, evoking the image of a fish<br />
belly (thenar eminence), corresponds to the movement jing-fire. The point Taiyuan (Lu 9) is<br />
located at the wrist crease 1 cun behind Yuji (Lu 10) and responds to the movement shu-earth.<br />
Jingqu (Lu 8), located on the artery (radial), responds to the movement jing-metal. Chize (Lu 5),<br />
located on the elbow, corresponds to the movement he-water.”<br />
II - Ma Shi comments:<br />
“This paragraph defines the jing (wood), ying (fire), shu (earth), jing (metal) and he<br />
(water) points.<br />
_ “The 12 channels” designates the 3 yin and 3 yang of the foot and hand: taiyang,<br />
shaoyang, yangming, taiyin, jueyin and shaoyin.<br />
_ “The “12 luo” belong to the 12 jing (principal channels). Each jing has a luo point, 57.<br />
except the spleen which has two: Gongsun (Sp 4) and Dabao (Sp 21). Dumai (GV) also has its luo; it<br />
is also the same for renmai (CV) which also has its luo, making a total of 15 luo.<br />
_”The 5 shu” designates the movements of the jing, ying, shu, jing and he points: The<br />
movement of the departure of the energy of the channel is the jing and the movement of the<br />
gathering, the he point. The site of departure of the energy is therefore the “cereal jing” (food<br />
essence) which has the property of provoking the movements of flowing down, flowing out and<br />
passage to end up at the movement of gathering.<br />
Each yang channel has a yuan (source) point (4). When the energy flows out towards the<br />
shu point, it passes immediately to the yuan point. The yuan and shu therefore have the same<br />
property. This is why, in disorders of the yang channels, treatment carried out at the yuan point<br />
is equivalent to that carried out at the shu point. The yin channel does not have a yuan point, and<br />
it is the shu point which replaces it. In this manner, treating the shu also treats the yuan.<br />
4. See Chapter 1 (“9 Needles and 12 yuan”).<br />
43 Rough Draft For JTS Students Only
• The jing point of the yang channel responds to the movement geng-metal, while that of<br />
the yin channel corresponds to the movement yi-wood (5).<br />
_ As a result, the jing point of the yang channel responds to the movement metal which<br />
creates the ying point corresponding to water. The movement ying-water creates the shu point<br />
responding to wood. The movement shu-wood creates the jing point responding to fire. The<br />
movement jing-fire creates the he point responding to earth.<br />
_ The jing point of the yin channel responds to the wood movement which creates the ying<br />
point corresponding to fire. The ying-fire movement creates the shu point responding to earth.<br />
The shu-earth movement creates the jing point corresponding to metal. The jing-metal movement<br />
creates the he point responding to water.<br />
Such is the order of the 5 movements of production of the 5 shu-antique points.<br />
• In this manner, the energy of the lung begins at Shaoshang (Lu 11), responding to the<br />
jing-wood movement, located at the ungual angle of the thumb; needle depth 0.1 cun, left in for<br />
5 expirations, no moxa.<br />
_ The energy of jing-wood flows out towards Yuji (Lu 10), responding to the ying-fire<br />
movement, located 1 cun below the metacarpo-phalangeal joint of the thumb at the place of the<br />
“white muscle” resembling the belly of a fish, needle depth 0.1 cun, left in for 3 expirations,<br />
moxa 3 times.<br />
_ The energy of ying-fire flows down into Taiyuan (Lu 9), responding to the shu-earth<br />
movement, located in a crease on the line of the wrist 1 cun below Yuji (Lu 10); needle depth<br />
0.1 cun, left in for 2 expirations, moxa 3 times.<br />
_ The energy of shu-earth is directed toward Jingqu (Lu 8), responding to the jing-metal<br />
movement, located within the radial pulse (always in motion, never ceasing), needle depth 0.1 cun,<br />
left in during 3 expirations, moxa forbidden. 58.<br />
_ The energy of jing-metal gathers at Chize (Lu 5), responding to the he-water movement,<br />
located on the artery of the elbow; needle depth 0.3 cun, left in during 3 expirations, moxa<br />
3 times.”<br />
III - N.V.N. :<br />
This paragraph and the following ones are devoted especially to the study of the shuantique<br />
points and their power to flow.<br />
The shu-antique points are propelled by the “5 movements”.<br />
For example: Under the action of the movement of wood-jing, the energy of Shaoshang<br />
(Lu 11) passes to Yuji (Lu 10); under the action of the ying-fire, the energy reaches Taiyuan<br />
(Lu 9), etc. As a result, the words “wood, fire, earth, metal, water” are the generic names given to<br />
these movements.<br />
5. Geng-metal and yi-wood refer to associations with the “Celestial Stems”. See Medecine Traditionnelle Chinoise. NVN<br />
edition. 1984. Chapter II, page 26ff (SCM).<br />
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PARAGRAPH 3<br />
The heart vessel begins at the point Zhongchong (XB 9), responding<br />
to the jing-wood movement, located at the tip of the middle finger.<br />
From this point, the energy flows out towards Laogong (XB 8),<br />
responding to the ying-fire movement, located at the middle of the palm<br />
at the medial metacarpo-phalangeal joint of the middle finger.<br />
From this point, the energy flows down into Daling (XB 7) ,<br />
responding to the earth-shu movement, located in the bony space at the<br />
base of the hand.<br />
From this point, the energy is directed towards Jianshi (XB 5),<br />
responding to the jing-metal movement, located between two tendons, 3<br />
cun behind the wrist. If the energy passes here, it arrives; if not, it<br />
stops.<br />
From this point, the energy gathers at Quze (XB 3), responding the<br />
he-water movement, located in the elbow crease. One locates this point<br />
with the elbow flexed.<br />
Such are the 5 shu-antique points of the Hand Shaoyin (He).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Hand Shaoyin is the channel of the heart, and Zhongchong (XB 9) is the jing point of the<br />
xin bao luo (XB). The heart governs the blood, and xinbao, the vessels. The heart and xinbao<br />
constitute a “emperor-minister” system of union.<br />
_ “The heart vessel begins at Zhongchong (XB 9)” means the energy of the heart organ, after<br />
having permeated the pilocutaneous system, is directed towards Zhongchong (XB 9) in order to<br />
infiltrate into the Hand Jueyin (XB). 59.<br />
_ Jianshi (XB 5) is a route of passage which evokes the image of the ascent of a hill by<br />
soldiers and officers. “If the energy passes, it arrives; if not, it stops” indicates: when the energy<br />
and blood of heart organ arrives at the jing point (Jianshi, XB 5), they reach the elbow in order to<br />
unite with the energy and blood of the xin bao luo (XB). Otherwise, it stays at the jing of the Hand<br />
Shaoyin (He). This is why this paragraph begins with the words “ Hand Shaoyin (He)”.<br />
Because the formation of blood depends on the xin-shen (heart-mental) and because the<br />
heart and xinbao (XB) forms a whole, the blood and energy produced by the heart reaches the two<br />
channels Hand Shaoyin and Hand Jueyin.<br />
II - Ma Shi comments<br />
“This paragraph is devoted to the Hand Jueyin channel (XB). The text has employed the<br />
words “heart-vessel” to stress the importance of the relationship of the heart and xinbao (XB).<br />
_ The xin bao luo (XB) begins at Zhongchong (XB 9) responding to the wood-jing movement,<br />
located at the tip of the middle finger at 1 he leaf from the internal ungual angle; needle depth<br />
0.1 cun, left in during 3 expirations, moxa 3 times.<br />
45 Rough Draft For JTS Students Only
_ From this point, the energy flows down into Laogong (XB 8) corresponding to the yingfire<br />
movement, located in the palm of the hand at the base of the joint of the middle finger; needle<br />
depth 0.3 cun, left in in during 7 expirations, moxa 3 times.<br />
_ From the point Laogong (XB 8), the energy flows out towards Daling (XB 7) responding to<br />
the shu-earth movement, located between 2 bones on the wrist line; needle depth 0.5 cun, leave<br />
the needle in during 7 expirations, moxa 3 times.<br />
_ From the point Daling (XB 7), the energy passes to Jianshi (XB 5) responding to the<br />
metal-jing movement, located between 2 tendons 3 cun below the wrist line; needle depth 0.3 cun,<br />
left in during 7 expirations, moxa 3 times. “If the energy passes, it arrives; if not, it stops”<br />
means to say that, when there is illness, it is at the level of Jianshi (XB 5) that it stops. In the<br />
opposite case, the energy passes there before being directed to Quze (XB 3).<br />
_ From the point Jianshi (XB 5), the energy gathers at Quze (XB 3) responding to the hewater<br />
movement, located in the crease of the elbow. Bend the elbow to locate the point. Needle<br />
depth 0.3 cun, left in during 7 expirations, moxa 3 times.<br />
Such are the 5 shu points of the Hand Jueyin controlled by the heart organ.<br />
• The heart is the “great director” of the 5 organs and 6 bowels. It must not be affected by<br />
perverse energy. The xin bao luo (XB) and the heart channel communicate and substitute for the<br />
“royal master” (heart) in order to command all functions of the organism. 60.<br />
When one uses needles, the needling is generally performed only on xinbao (XB). This is<br />
why the points cited in the above paragraph belonging to xinbao (XB) are used in place of those of<br />
the Hand Shaoyin (He).<br />
III - N.V.N. :<br />
The commentaries of Zhang and Ma emphasize the notions of the close relationship of the<br />
heart and xin bao luo (XB).<br />
Regarding the phrase “If the energy passes, it arrives; if not, it stops”, Ma Shi’s<br />
explanation appears to us clearer and more plausible because, in clinical practice, Jianshi (XB 5)<br />
is a specific point to needle in all rebellious and chronic illnesses, all febrile illnesses,<br />
intermittent fever and chills and all cases of schizophrenia, paranoid dementia and insanity.<br />
PARAGRAPH 4<br />
The liver vessel begins at the point Dadun (Li 1), corresponding to<br />
the jing-wood movement, located atop the great toe at the spot called<br />
“3 hairs”.<br />
From this point, the energy flows out toward Xingjian (Li 2),<br />
responding to the ying-fire movement, located in the interdigital space<br />
of the 1st and 2nd toes.<br />
From this point, the energy flows down towards Taichong (Li 3),<br />
responding to the shu-earth movement, located in a crease, 2 cun below<br />
Xingjian (Li 2).<br />
From this point, the energy is directed toward Zhongfeng (Li 4),<br />
responding to the jing-metal movement, located in a crease, 1.5 cun in<br />
front of the internal malleolus. Countercurrent needling of this point is<br />
the cause of an energetic compression (obstruction); on the other hand,<br />
needling for a regulating effect ventilates the circulation that one can<br />
notice at the level of the foot.<br />
46 Rough Draft For JTS Students Only
From this point, the energy gathers at Ququan (Li 8), responding to<br />
the he-water movement, located below the femoral condyle, on the large<br />
tendon visible to the naked eye when the knee is flexed.<br />
Such are the 5 shu-antique points of the Foot Jueyin channel (Li).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The jing-metal movement is a movement of passage. If one blocks this passage by a<br />
counter-current needling, the blood and energy of the channel stagnate and are found in a state of<br />
compression/obstruction. On the other hand, a regulatory needling (needling following the<br />
direction of the current) harmonizes the blood and energy. Also, Zhong Yu Si has said: “The one<br />
energy of the channel arrives at the he-sea point thanks to the action of the jing-well point. If<br />
blocks the passage, jing-river point, one produces the phenomena of stagnation/obstruction of the<br />
channel”.<br />
II - Ma Shi comments:<br />
“This paragraph demonstrates the 5 shu-antique points of the liver.<br />
_ The energy of the liver begins at Dadun (Li 1) corresponding to the jing-wood movement,<br />
located at the middle of the “3 hairs”. Another theory states: “At the side of the internal ungual<br />
angle is Yinbai (Sp 1) and at the side of the external ungual angle is Dadun (Li 1).”<br />
_ From the point Dadun (Li 1), the energy flows out towards Xingjian (Li 2) responding to<br />
the ying-fire movement, located in a crease on the artery, on the interdigital crease of the 1st and<br />
2nd toes. Needle depth 0.3 cun, left in during 3 expirations, moxa 3 times.<br />
_ From the point Xingjian (Li 2), the energy flows down into Taichong (Li 3) responding to<br />
the shu-earth movement, in a crease, on the artery, 2 cun above Xingjian (Li 2). Needle depth 0.3<br />
cun, left in during 10 expirations, moxa 7 times. In Chapter 1 of the Suwen, it is written: “In<br />
young girl (2 X 7), Taichong (Li 3) is plethoric, the menstrual cycle is activated and she can<br />
conceive. During diagnosis, examining Taichong (Li 3) can allow predicting life or death.”<br />
_ From the point Taichong (Li 3), the energy is directed towards Zhongfeng (Li 4)<br />
responding to the jing-metal movement, located 1.5 cun in front of the internal malleolus, in a<br />
crease between two tendons. Needle depth 0.4 cun, left in during 7 expirations, moxa 3 times.<br />
Needling this point in order to demonstrate its existence provokes a circulation in the wrong way<br />
whereas needling for the purpose of regulating the energy and ventilating the channel causes a<br />
sensation of fatiguability of the foot.<br />
_ From the point Zhongfeng (Li 4), the energy gathers at Ququan (Li 8) responding to the<br />
he-water movement, located above the internal condyle of the knee, by the large tendon, easily<br />
located when the subject bends his knee. Needle depth 0.6 cun, left in during 10 expirations,<br />
moxa 3 times.”<br />
III - N.V.N. :<br />
This paragraph raises the problem of needling done at the level of the point Zhongfeng<br />
(Li 4) in the direction of and against the current.<br />
In effect, needling Zhongfeng (Li 4) counter-current amounts to preventing the jing-metal<br />
movement from progressing towards Ququan (Li 8) and obliges it to move back towards Taichong<br />
(Li 3). It is, then, a harmful effect, provoking stagnation and obstruction at the level of the Foot<br />
Jueyin (Li) channel.<br />
In contrast, needling in the direction of the current of Zhongfeng (Li 4) amounts to<br />
activating the jing-metal movement towards Ququan (Li 8). The effect is, therefore, balancing and<br />
beneficial, provoking ventilation of the channel. These effects are felt at the level of the needling.<br />
47 Rough Draft For JTS Students Only<br />
61.
PARAGRAPH 5 62.<br />
The spleen vessel begins at Yinbai (Sp 1), responding to the woodjing<br />
movement, located at the internal ungual angle of the great toe.<br />
From this point, the energy flow out towards Dadu (Sp 2), responding<br />
to the ying-fire movement, located in front of the metatarso-phalangeal<br />
joint of the great toe.<br />
From this point, the energy flows down to Taibai (Sp 3), responding<br />
to the shu-earth movement, located behind the metatarso-phalangeal<br />
joint of the great toe.<br />
From this point, the energy is directed towards Shangqiu (Sp 5),<br />
responding to the jing-metal movement, located in a crease below and in<br />
front the internal malleolus.<br />
From this point, the energy gathers at Yinlingquan (Sp 9),<br />
responding to the he-water movement, located under the internal<br />
condyle of the tibia.<br />
Such are the 5 shu-antique points of Foot Taiyin (Sp) channel.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The energy of heaven is at the top; water and its source are below; the earth is in the<br />
intermediary space. The spleen makes up part of the zhi yin in yin and responds to<br />
kun-earth (6). Yinglingquan (Sp 9) belongs, therefore, to the yin part, that is to say that it<br />
designates the source of water in the center of the earth.”<br />
II - Ma Shi comments:<br />
“This paragraph presents the 5 shu-antique points of the Foot Taiyin (spleen) channel.<br />
_ The spleen vessel begins at the point Yinbai (Sp 1) corresponding to the jing-wood<br />
movement, located at the internal ungual angle of the great toe; needle depth 0.1 cun, left in<br />
during 7 expirations, moxa 3 times.<br />
_ From the point Yinbai (Sp 1), the energy flows out towards Dadu (Sp 2), responding to<br />
the ying-fire movement, located in front of the metatarso-phalangeal joint of the great toe on the<br />
line of demarcation of the skin of white and red color of the foot. Needle depth 0.3 cun, left in<br />
during 3 expirations, moxa 3 times.<br />
_ From Dadu (Sp 2), the energy flows down into Taibai (Sp 3), responding to the shu-earth<br />
movement, located behind the metatarso-phalangeal joint of the great toe; needle depth 0.3 cun,<br />
left in during 3 expirations, moxa 3 times.<br />
_ From Taibai (Sp 3), the energy gathers at Shangqiu (Sp 5) responding to the jing-metal<br />
movement, in a crease below and in front of the internal malleolus; needle depth 0.3 cun, left in<br />
during 3 expirations, moxa 3 times.<br />
_ From Shangqiu (Sp 5), the energy gathers at yinglingquan (Sp 9), responding to the<br />
he-water movement, located under the internal condyle of the tibia, in a crease. Bend the leg to<br />
locate this point; on the other hand, to locate Yanglingquan (GB 34), extend the leg. Needle depth<br />
0.5 cun, left in during 5 expirations, moxa 3 times.”<br />
6. “Kun” designates one of the eight tempero-spatial signs (trigrams) of ancient times.<br />
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III - N.V.N.:<br />
Zhang Shi defines the word “Quan” from the term “Yinlingquan (Sp 9)” as the source of<br />
subterranean water in order to explain that water is at the bottom; but this interpretation turns<br />
out to be a subject of caution because the word “quan” that occurs in “Taiquan”, employed in the<br />
“cyclic movements of energy”, indicates the seasonal energy located at the surface and not within<br />
the earth.<br />
PARAGRAPH 6<br />
The kidney vessel begins at the point Yongquan (Ki 1), responding<br />
to the jing-water movement, located in a crease on the sole of the foot.<br />
From this point, the energy flows out toward Rangu (Ki 2),<br />
responding to the ying-fire movement, located in a crease below the<br />
scaphoid bone.<br />
From this point, the energy flows down to Taixi (Ki 3), responding to<br />
the shu-earth movement, located in a crease behind the internal<br />
malleolus on the upper edge of the calcaneus.<br />
From this point, the energy is directed to Fuliu (Ki 7), responding to<br />
the jing-metal movement, located 2 cun above the internal malleolus.<br />
From this point, the energy gathers at yinqu (Ki 10), responding to<br />
the he-water movement, located behind the tibial plateau, between the<br />
large and small tendons, at the level of the artery whose beat one can<br />
feel. Bend the knee to locate this point.<br />
Such are the 5 shu-antique points of the Foot Shaoyin (Ki).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 64.<br />
“Water from the subterranean source is created by the number 1. This is why the shaoyin<br />
channel of the kidney begins at yangquan (Ki 1 = “Gushing Source”).<br />
Fuliu (Ki 7 = “Return of Flow”) implies that the flowing out of water returns to its<br />
subterranean source. For this reason, the he-water movement of the kidney carries the name yingu<br />
(Ki 10 = Cavern of yin).<br />
I am engaged in defining the names of the points in order to demonstrate that the Dao of<br />
Man becomes united with the Dao of heaven and earth, to yin and yang, to the 5 movements and 6<br />
energies. As for measurement in cun of the localization of points, it is necessary to refer to the<br />
Statue of Bronze (Tongren). The depth of needling, duration of placing the needles and number of<br />
moxas, etc. are variable facts.”<br />
II - Ma Shi comments:<br />
“This paragraph demonstrates the 5 shu-antique points of the channel of the kidney.<br />
_ The kidney vessel begins at Yongquan (Ki 1) responding to the jing-wood movement,<br />
located on the sole of the foot, in the crease which is formed when the subject places the knee with<br />
the toes flexed. Needle depth 0.3 cun, left in place during 3 expirations, moxa 3 times. Do not<br />
make this point bleed.<br />
49 Rough Draft For JTS Students Only
_ From the point Yongquan (Ki 1), the energy flow out toward Rangu (Ki 2), responding to<br />
the ying-fire movement, located below the scaphoid bone. This point has another name: Long-yuan.<br />
According to some authors, Yongquan is located 1 cun in front and below the internal malleolus.<br />
Needle depth 0.3 cun, left in place during 3 expirations. Do not bleed this point, otherwise the<br />
patient will immediately feel a sensation of hunger and asks to eat.<br />
From the point Rangu (Ki 2), the energy flows down toward Taixi (Ki 3), responding to the<br />
shu-earth movement, located behind the internal malleolus in a crease where the artery (posterior<br />
tibialis) is found, above the calcaneus. In boys and girls, absence of the beat of this artery is of<br />
fatal prognosis. Needle depth 0.3 cun, left in during 7 expirations, moxa 3 times.<br />
From the Taixi (Ki 3), the energy is directed to Fuliu (Ki 7), responding to the jing-metal<br />
movement, located 2 cun above the internal malleolus right between the tibia and the tendon<br />
(Achilles). Behind Fuliu (Ki 7), at the side of the tendon, Jiaoxin (Ki 8) is found. These two points<br />
are separated by a tendon. Needle depth 0.3 cun, left in during 7 expirations, moxa 3 times.<br />
From Fuliu (Ki 7), the energy gathers yingu (Ki 10), responding to the he-water movement,<br />
located behind the tibial plateau, below the large tendon and above the little tendon, at the level<br />
of the artery whose beat one can feel. Bend the knee to locate this point. Needle depth<br />
0.4 cun, left in place during 7 expirations, moxa 3 times.”<br />
III - N.V.N. :<br />
“The number 1 creates water” is a phrase of the yi jing (I Jing: “Book of Changes”). Zhang<br />
Shi has recaptured this phrase in order to define the word “quan” of the point Yongquan<br />
(Ki 1: “Gushing Spring”) (see p. 49).<br />
PARAGRAPH 7 65.<br />
The bladder vessel begins at Zhiyin (Bl 67), responding to the jingmetal<br />
movement, located at the external side of the little toe.<br />
From this point, the energy flows out towards Tonggu (Bl 66),<br />
responding to the ying-water movement, located in a crease on the<br />
antero-external part of the 5th metatarso-phalangeal joint.<br />
From this point, the energy is flows down into Shugu (Bl 65),<br />
responding to the shu-wood movement, located behind the metatarsophalangeal<br />
joint.<br />
From this point, the energy is directed into Jinggu (Bl 64), which is<br />
the yuan point, located at the external side of the foot, below the large<br />
bone (cuboid).<br />
From this point, the energy passes to Kunlun (Bl 60), responding to<br />
the jing-fire movement, located behind the external malleolus below the<br />
calcaneus.<br />
From this point, the energy gathers at Weichong (Bl 40), responding<br />
to the he-earth movement, located at the middle of the popliteal crease.<br />
To locate this point, the subject must be face down, legs held very taut.<br />
Such are the 6 shu-antique points of Foot Taiyang channel (Bl).<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Within the Foot Taiyang channel, “cold” energy dominates. This is why this channel<br />
begins at Zhiyin (Bl 67) (7).<br />
_ The lung, by its location, is comparable to heaven.<br />
_ The energy of “yang birth” comes from water and unites with heaven. water follows the<br />
energy in order to move toward the exterior. For this reason, one studies the relationship of the<br />
lung and bladder according to the principles of “Movements and Energies” of si Tian and Taiquan.<br />
_ Tongshu (Bl 66) is in communication with Rangu (Ki 2).<br />
_ Kunlun (Bl 60) is the source place of water, the “sea of stars”.”<br />
II - Ma Shi comments:<br />
“This paragraph studies the 6 shu-antique points of the bladder channel.<br />
_ The bladder vessel begins at the point Zhiyin (Bl 67), responding to the jing-metal<br />
movement, located at the external side of the tip of the little toe (at a distance of a he leaf from<br />
the ungual angle). Needle depth 0.1 cun, left in place during 5 expirations, moxa 3 times. 66.<br />
_ From Zhiyin (Bl 67), the energy flows out towards Tonggu (Bl 66), responding to the<br />
ying-water movement, located on the external surface of the little toe, in front of the metatarsophalangeal<br />
joint. Needle depth 0.2 cun, left in place during 5 expirations, moxa 5 times.<br />
_ From Tonggu (Bl 66), the energy flows down into Shugu (Bl 65), responding to the shu-<br />
wood movement, located behind the metatarso-phalangeal joint. Needle depth 0.3 cun, left in place<br />
during 7 expirations, moxa 3 times.<br />
_ From Shugu (Bl 65), the energy passes to Jinggu (Bl 64), which is the yuan point, located<br />
at the external side of the foot, at the site of change in color of the flesh, below and in front of the<br />
5th metatarsal tuberosity. Needle depth 0.5 cun, left in place during 7 expiration, moxa 3 times.<br />
_ From Jinggu (Bl 64), the energy is directed toward Kunlun (Bl 60), responding to the<br />
jing-fire movement, located behind the external malleolus, above the calcaneus, on a little artery<br />
whose beat one can feel. Needle depth 0.5 cun, left in during 10 expirations, moxa 3 times. In<br />
women, needling this point can provoke miscarriage.<br />
_ From Kunlun (Bl 60), the energy gathers at Weichong (Bl 40), responding to the he-earth<br />
movement, located behind and at the middle of the knee where the artery (popliteal) is found. To<br />
locate this point, the subject must be prone with legs very taut. Needle depth 0.5 cun, left in place<br />
during 7 expirations, moxa 3 times.”<br />
III - N.V.N. :<br />
In this paragraph, we discover the abortive effect of Kunlun (Bl 60) and therapeutic effect<br />
of Tonggu (Bl 66) (8).<br />
7. Zhiyin means “Extreme Yin”, and, therefore, by definition,describes a place where there is abundant water.<br />
8. See “Art and Practice of Acupuncture and Moxabustion (Zhen Jiu Da Cheng)”. Volume II, N.V.N. Edition.<br />
51 Rough Draft For JTS Students Only
PARAGRAPH 8<br />
The gallbladder vessel begins at Qiaoyin (GB 44), responding to<br />
jing-metal, located at the external ungual angle of the 4th toe.<br />
From this point, the energy flows out towards Xiaxi (GB 43),<br />
responding to ying-water, located at the junction between the 4th and<br />
5th toes.<br />
From this point, the energy flow down into Linqi (GB 41),<br />
responding to shu-wood, located in a crease 1.5 cun from Xiaxi (GB 43).<br />
From this point, the energy passes to Qiuxu (GB 40), which is the<br />
yuan point, located in a crease in front of the external malleolus.<br />
From this point, the energy is directed to Yangfu (GB 38),<br />
responding to jing-fire, located 4 cun above the external malleolus, in<br />
front of the fibula and at the lower end of the tibia.<br />
. 67.<br />
From this point, the energy gathers at Lingquan of the yang part<br />
(Yanglingquan: GB 34), responding to he-earth, located in a crease outside<br />
and below the knee.<br />
Such are the 6 shu-antique points of the Foot Shaoyang (GB)<br />
channel.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The 5 organs join together with the “5 movements”, and 6 bowels respond to the<br />
“6 energies”.<br />
_ Among the 6 energies, one distinguishes two fires. This is why the yuan points belong to<br />
fire and are auxiliary to the channels.<br />
_ The shu-antique points of the 5 organs begin with the jing-wood movement because the<br />
5 organs join together with the 5 movements of earth to respond to energy of birth, growth,<br />
transformation, concentration and conservation. This is why these shu-antique points circulate<br />
following the “wood-fire-earth-metal-water” movements.”<br />
_ The shu-antique points of the 6 bowels begin with the jing-metal movement because the<br />
bowels respond to the “6 energies” of heaven. The 6 energies are created by yin and the “birth”<br />
energy originates from earth. For this reason, the energy of the 6 bowels begins in autumn and<br />
winter, then arrives in spring and summer. Such are the energies called “contrary” and<br />
“favorable” of yin and yang.<br />
_ In Chapter 81 of this classic, “yin and yang, blood and energy, left and right, front and<br />
back are developed in the “contrary” sense while taking into account the “favorable”. If one<br />
develops them in the “favorable” sense, one takes in account the “contrary”.<br />
_ qin Yue ren (alias Bian Que) states: “yin-jing (-well) is yi-wood; yang-jing (-well) is<br />
Keng-metal. If yang-jing corresponds to geng (7th Celestial Trunk), it is that it is “hard” from yi<br />
(2nd Celestial Trunk); if yin-jing corresponds to yi, it is that it is “soft” from geng.”<br />
52 Rough Draft For JTS Students Only
II - Ma Shi comments:<br />
“This paragraph describes the 6 shu-antique points of the Foot Shaoyang (GB) channel.<br />
_ The gallbladder vessel begins at the point qiaoyin (GB 44), responding to the jing-metal<br />
movement, located at the external ungual angle of the 4th toe, at a distance of a large “he” leaf.<br />
Needle depth 0.1 cun, left in place during 3 expirations, moxa 3 times.<br />
_ From qiaoyin (GB 44) the energy flows out towards Xiaxi (GB 43), responding to the<br />
ying-water movement, located at the juncture of the 4th and 5th toes. Needle depth 0.3 cun, left in<br />
place during 3 expirations, moxa 3 times.<br />
_ From Xiaxi (GB 43) the energy flow down into Linqi (GB 41), responding to the shu-wood<br />
movement, located 1.5 cun above Xiaxi (GB 43). Needle depth 0.3 cun, left in during 3 expirations,<br />
moxa 3 times. 68.<br />
_ From Linqi (GB 41) the energy passes to qiuxu (GB 40) which is the wood-yuan point,<br />
located below and in front of the external malleolus, in a crease, 3 cun above Linqi (GB 41).<br />
Needle depth 0.3 cun, left in place during 3 expirations, moxa 3 times.<br />
_ From the point qiuxu (GB 40) the energy is directed towards yangfu (GB 38), responding<br />
to the ying-fire movement, located 4 cun above the external malleolus, in front of the fibula and<br />
0.3 cun above Quegu (also named Xuanzhong- GB 39). The distance between Xiaxi (GB 43) and<br />
yangfu (GB 38) is 7 cun. Needle depth 0.3 cun, left in place during 7 expirations, moxa 3 times.<br />
_ From yangfu (GB 38) the energy gathers at Yanglingquan (GB 34), responding to the<br />
he-earth movement, located below and in front of the head of the fibula. To locate this point, the<br />
leg must be taut. Needle depth 0.7 cun, left in place during 10 expirations, moxa 7 times.”<br />
III - N.V.N. :<br />
1. The “5 movements” of the earth respond to the “6 energies” of heaven. In man, the<br />
energy of heaven responds to the 3 yang and 3 yin channels of earth (9).<br />
2. In order to locate the point sought in exact fashion, it is necessary to determine the<br />
painful reaction of the point by palpation. The efficacy of the needling depends on this.<br />
PARAGRAPH 9<br />
The stomach vessel begins at Lidui (St 45), responding to jing-metal,<br />
located at the external ungual angle of the 2nd toe, at a distance of a<br />
“he” leaf.<br />
From this point, the energy flows out toward Neiting (St 44),<br />
responding to the ying-water, located in a crease at the juncture of the<br />
2nd and 3rd toes.<br />
From this point, the energy flows down into Xiangu (St 43),<br />
responding to shu-wood, located in a crease 2 cun above Neiting (St 44).<br />
From this point, the energy passes to Chongyang (St 42), which is the<br />
the yuan of Foot Yangming, located in a crease at the top of the foot<br />
2 cun from Xiangu (St 43).<br />
From this point, the energy is directed to Jiaxi (St 41), responding to<br />
jing-fire, located 1.5 cun behind Chongyang (St 42), in a crease.<br />
9. See “Medecine Traditionnelle Chinoise”, N.V.N. Edition. 1984. Chapter II, “”5 Movements and 6 Energies”.<br />
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From this point, the energy gathers at Xia Ling (Sanli - St 36),<br />
responding to he-earth, located 3 cun below the knee at the external<br />
side of the tibia. 69.<br />
From this point, the energy descends to Shangjuxu (St 37), located<br />
3 cun below Sanli (St 36).<br />
From this point, the energy descends again toward Xiajuxu(St 39).<br />
Shangjuxu (St 37) belongs to the large intestine and Xiajuxu (St 39) to<br />
the small intestine. The large intestine and small intestine depend<br />
therefore on the stomach, that is to say on the Foot Yangming (St)<br />
channel.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“In this way, the energy of the 3 yang channels originates from yin and manifest from the<br />
earth. The energy ascends, therefore, from the feet.<br />
_ The 6 channels of the foot and hand unite with the energy of the 3 yang channels and<br />
distribute next into the channels of the hand (Shou) and foot (Zu). It is a question of a study of the<br />
formation of the 6 channels of the foot and hand and not of a study of the energy of the 3 yang<br />
channels. This is why it is said: “The 6 bowels exteriorize at the 3 yang channels at the level of<br />
the foot to unite with those of the hand.”<br />
• Huang Tai Hua clarifies: “The large intestine and small intestine receive the waste of the<br />
cereals coming from the stomach-bowel. The liver decants the water of the residue. They are,<br />
therefore, subordinate to the stomach. For this reason, the large and small intestines “breathe in”<br />
the energy of the stomach channel at the level of Shangjuxu (St 37) and Xiajuxu (St 39).”<br />
II - Ma Shi comments:<br />
“This paragraph describes the jing, ying. shu, yuan, jing and he points of the Foot<br />
Yangming (St) channel.<br />
_ The stomach vessel begins at Lidui (St 45), responding to the jing-metal movement,<br />
located at the external ungual angle of the 2nd toe, at a distance of the width of a “he” leaf. Needle<br />
depth 0.1 cun, moxa 1 time.<br />
_ From Lidui (St 45), the energy flow out towards Neiting (St 44), responding to the yingwater<br />
movement, located at the commissure of the 2nd and 3rd toes. Needle depth 0.3 cun, left in<br />
during 10 expirations, moxa 3 times.<br />
_ From Neiting (St 44), the energy flows down into Xiangu (St 43), responding to the shu-<br />
wood movement, located 2 cun from Neiting (St 44). Needle depth 0.5 cun, left in during 7<br />
expirations, moxa 3 times.<br />
_ From Xiagu (St 43), the energy passes to Chongyang (St 42), the yuan-wood point, located<br />
in a crease at the top of the foot, 5 cun above Neiting (St 44) and 3 cun from Xiangu (St 43).<br />
_ From Chongyang (St 42), the energy is directed to Jiexi (St 41) responding to the jingfire<br />
movement, located in a crease 1.5 cun above Chongyang (St 42). Needle depth 0.5 cun, left in<br />
during 3 expirations, moxa 7 times. 70.<br />
_ From Jiexi (St 41), the energy gathers at Xua Ling (Sanli-St 36), responding to the waterearth<br />
movement, 3 cun below the knee, located outside the tibia. Needle depth 0.5 cun left in<br />
during 5 expirations, moxa 7 times, sometimes up to 100 times according to the case.<br />
_ From Sanli (St 36), the energy flow out towards the bottom, that is to say towards<br />
Shangjuxu (St 37), then towards Xiajuxu (St 39), because the stomach is the sea of the 5 organs/<br />
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6 bowels and the energy of the large and small intestines responds to the points of the stomach.”<br />
III - N.V.N. :<br />
This paragraph emphasizes the circulation of the energy at the level of the shu-antique<br />
points of the Foot Yangming channel (St) whose significance is carried on the shu-earth point,<br />
Sanli (St 36).<br />
In effect, the cereal jing (cereal essence) at the level of the pilocutaneous system<br />
infiltrates into the jing-metal point and provokes successive movements to the he-earth point<br />
(St 36). From this point, the energy descends again to penetrate into the points Shangjuxu (St 37)<br />
and Xiajuxu (St 39). This movement, according to Qi Bo, is transmitted under the action of the<br />
large and small intestines.<br />
The origin of the inferior (lower) mu points of the large and small intestines is diagramed<br />
in the following figure:<br />
Figure 5<br />
Circulation of cereal jing in the 6 shu-antique points of Foot Yangming (St)<br />
and formation of the mu points (breathing in) of the large and small intestines.<br />
55 Rough Draft For JTS Students Only
PARAGRAPH 10 71.<br />
At the top, the sanjiao (SJ) unites with the shaoyang of the arm<br />
whose circulation begins at Guanchong (SJ 1), responding to jing-metal,<br />
located at the external ungual angle of the 4th finger.<br />
From this point, the energy flows out toward Yemen (SJ 2),<br />
responding to ying-water, located at the juncture of the 4th and 5th<br />
finger.<br />
From this point, the energy flows down into Zhongzhu (SJ 3),<br />
responding to shu-wood, located in a crease formed by the 4th and 5th<br />
metacarpals.<br />
From this point, the energy passes to Yangchi (SJ 4), which is the<br />
wood-yuan point, located in the crease of the wrist.<br />
From this point, the energy is directed towards Zhigou (SJ 6),<br />
responding to jing-fire, located 3 cun above the wrist crease between<br />
2 bones.<br />
From this point, the energy gathers at Tianjing (SJ 10), responding<br />
to he-earth, located in a crease above the olecranon. Cross the arms to<br />
locate this point.<br />
• At the bottom, Xiashu (inferior Mu point) of the sanjiao is<br />
located behind the Foot Shaoyang (GB), at the external side of the bend<br />
of the knee and bears the name Weiyang (Bl 39). A vessel leaves from this<br />
point which therefore at the same time, belongs to the Foot Taiyang (Bl)<br />
and Hand Shaoyang (SJ).<br />
This secondary and lower vessel of the sanjiao (SJ) runs parallel to<br />
the Foot Taiyang (Bl) and Foot Shaoyang (GB).<br />
A branch of the taiyang (Bl) located 5 cun above the malleolus<br />
penetrates deeply into the calf and comes back out at Weiyang (Bl 39), and,<br />
with the principal channel of the bladder, it attaches firmly to the<br />
lower vessel of the sanjiao (SJ).<br />
Fullness of this lower vessel of the sanjiao manifests as urinary<br />
retention with cystitis and painful micturition, and the emptiness of<br />
this vessel by urinary incontinence. In the first case, one must disperse<br />
weiyang (Bl 39), and in the second case, tonify it.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Huang Tai Hua instructs: “The sanjiao (SJ) is a bowel responsible for the irrigation of the<br />
organism. This is why its xiashu (lower mu point: Bl 39) manifests at the level of a vessel of the<br />
taiyang (Bl) located at the knee which, with the principal channel (Bl), firmly attaches to the<br />
56 Rough Draft For JTS Students Only
sanjiao located at the lower part of the body. Obstruction of this vessel provokes dysuria with<br />
painful micturition, and emptiness of the vessel, urinary incontinence. Tonify Weiyang (Bl 39) in<br />
case of incontinence and disperse it in case of dysuria (cystitis).<br />
_ The energy of sanjiao manifests from the kidney and diffuses everywhere, as much at the<br />
top as the bottom, in reaching the parts which belong to it; then it circulates within the Hand<br />
Shaoyang channel (SJ). 72.<br />
_ The longitudinal routes form the jing (principal channels) and the transervsal routes,<br />
the luo (transversal). As for the “luobie” (longitudinal luos) of the taiyang (SI), they run<br />
alongside the space located between the Hand Shaoyang (SJ) and Hand Taiyin (Lu) channels. This<br />
is why it is said: The shaoyang and taiyin are the Bie of the taiyang.”<br />
II - Ma Shi comments:<br />
“This paragraph describes the jing, ying, shu, yuan, jing and he points of the Hand<br />
Shaoyang (SJ).<br />
In Chapter 41 of this classic, we note: “The kidney unites with the sanjiao and bladder...”.<br />
This implies that the right kidney goes to the bladder and the left kidney to the sanjiao. But the<br />
lower portion of the sanjiao also unites with the right kidney and ascends to the 4th finger. This<br />
is why it is said:<br />
_ Above, the sanjiao unites with the Hand Shaoyang (SJ) which begins circulation from<br />
guanchong (SJ 1), located at the external ungual angle of the 4th finger and responds to the jingmetal<br />
movement. Needle depth 0.1 cun, left in during 3 expirations, moxa 3 times.<br />
_ From guanchong (SJ 1), the energy flows out towards Yemen (SJ 2), located in a<br />
commissure formed by the 4th and 5th fingers and responds to the ying-water movement. Needle<br />
depth 0.1 cun, left in during 2 expirations, moxa 3 times.<br />
_ From Yemen (SJ 2), the energy flows down into Zhongzhu (SJ 3), responding to the shuwood<br />
movement, located in a crease formed by the 4th and 5th metacarpals, 1 cun above Yemen<br />
(SJ 2). Needle depth 0.1 cun, left in during 2 expirations, moxa 3 times.<br />
_ From Zhongzhu (SJ 3), the energy passes towards yangchi (SJ 4), responding to the yuanwood<br />
movement, located at the wrist crease. Needle depth 0.2 cun, left in during 6 expirations,<br />
moxa prohibited.<br />
_ From yangchi (SJ 4), the energy is directed towards zhigou (SJ 6), responding to the<br />
jing-fire movement, located 3 cun below the wrist crease, between the two bones of the forearm.<br />
This point also is called Fihui. Needle depth 0.2 cun, left in for 7 expirations and moxa 3 times.<br />
_ From zhigou (SJ 6), the energy gathers at Tianjing (SJ 10), responding to the he-earth<br />
movement, located in a crease above the olecranon. Cross the arms to locate this point. Needle<br />
depth 0.3 cun, left in during 7 expirations, moxa 3 times.<br />
• Although the sanjiao (SJ) channel is directed towards the hand, its bowel attaches itself<br />
strongly to the kidney and sends off a vessel to xiashu (lower point = Mu point- weiyang Bl 39).<br />
_ From weiyang (Bl 39), a vessel emerges which descends to the foot, to the front of the 5th<br />
toe, between Foot Taiyang (Bl) and Foot Shaoyang (GB). Therefore, this vessel is, at the same time,<br />
the “luobie” (longitudinal luo) of the Foot Taiyang (Bl) and Foot Shaoyang (GB) channels.<br />
_ From weiyang (Bl 39), another vessel also emerges which reaches the area located 5 cun<br />
above the external malleolus where guanming (GB 37- luo of the gallbladder) is found. Then from<br />
there, it passes to Feiyang (Bl 58- luo of the bladder) to deeply penetrate into the calf before<br />
rejoining weiyang (Bl 39) and flowing down into the principal channel of the bladder in order to<br />
reach the bladder bowel and to link firmly to the xiajiao (Lower Jiao- LJ).<br />
• Fullness of this lower vessel of the sanjiao (SJ) causes cystitis with painful micturition.<br />
In this case, one must disperse weiyang (Bl 39).<br />
Emptiness of this lower vessel is the origin of urinary incontinence; one must tonify it.<br />
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III - N.V.N. :<br />
The lower Mu point of the sanjiao (SJ) had been described in 1969 by Chamfrault and<br />
ourselves in “The Energetic Human” and in “Energetic Pathogenesis and Pathology” without<br />
dwelling over the pathophysiologic mechanism of this point.<br />
Today, we propose the diagram below (Fig. 6):<br />
Figure 6<br />
Internal canal and lower vessels of sanjiao (SJ):<br />
_ In event of fullness of lower vessels: urinary retention, cystitis. Disperse weiyang (Bl 39).<br />
_ In event of emptiness: urinary incontinence, polyuria: Tonify weiyang (BL 39).<br />
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PARAGRAPH 11 74.<br />
At the top (hand), the energy of the small intestine unites with<br />
the Hand Taiyang (SI channel). It begins at Shaoze (SI 1), located at the<br />
external ungual angle of the 5th finger, responding to jing-metal.<br />
From this point, the energy flows out towards Qiangu (SI 2), located<br />
in a crease at the external side of the base of the little finger,<br />
responding to ying-water.<br />
From this point, the energy flows down into Houxi (SI 3), located in a<br />
crease behind the base of the little finger, responding to shu-wood.<br />
From this point, the energy passes to Wangu (SI 4), located at the<br />
external side of the hand, in front of the wrist bone, responding to<br />
yuan-wood.<br />
From this point, the energy is directed toward Yanggu (SI 5), located<br />
in a crease in front of the ulna, responding to jing-fire.<br />
From this point, the energy gathers at Xiaohai (SI 8), located in a<br />
crease of the elbow, between the olecranon and internal (medial)<br />
condyle of the humerus, responding to he-earth. Extend the arm to<br />
locate this point.<br />
Such are the 6 shu-antique points of the Hand Taiyang (SI).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Huang Tai Hua teaches: “The large and small intestines make up part of the stomach.<br />
These two bowels manifest at Shangjuxu (St 37) and at Xiajuxu (St 39). This is why it is said: “At<br />
the top, the small intestine unites with the Hand Taiyang (SI).” “<br />
II - Ma Shi comments:<br />
“This paragraph defines the jing, ying, shu, yuan, jing and he points of small intestine.<br />
• This Hand Taiyang channel (SI), whose bowel is in the abdomen, is found on the hand.<br />
This is why the text states: “Above, the small intestine unites with the Hand Taiyang (SI)”.<br />
_ The energy of this channel begins at Shaoze (SI 1), is located at the external ungual angle<br />
of the 5th finger at a width of a “he” leaf, responding to the jing-metal movement. Needle depth<br />
0.1 cun, left in during 3 expirations, moxa 3 times.<br />
_ From Shaoze (SI 1), the energy flows out towards Tiangu (SI 2), located in a crease at the<br />
external edge of the hand in front of the metacarpo-phalangeal joint, responding to the jing-water<br />
movement. Needle depth 0.1 cun, left in during 3 expirations, moxa 3 times.<br />
_ From Tiangu (SI 2), the energy flows down into Houxi (SI 3), located behind the<br />
metacarpo-phalangeal joint of the little finger, responding to the shu-wood movement. Bend the<br />
hand to locate this point. Needle depth 0.1 cun, left in during 2 expirations, moxa 3 times. 75.<br />
_ From Houxi (SI 3), the energy passes to Wangu (SI 4), located at the external edge of the<br />
hand in front of the wrist bone, responding to the yuan-wood movement. Bend the hand to locate<br />
this point. Needle depth 0.3 cun, left in during 3 expirations, moxa 3 times.<br />
59 Rough Draft For JTS Students Only
From Wangu (SI 4), the energy is directed to yanggu (SI 5), located in a crease in front of<br />
the ulna, outside the wrist, responding to the jing-fire movement. Needle depth 0.2 cun, left in<br />
during 3 expirations, moxa 3 times.<br />
From yanggu (SI 5), the energy gathers at Xiaohai (SI 8), located in the elbow crease<br />
between the olecranon and medial epicondyle of the humerus, responding to the he-earth<br />
movement. Cross the arms to locate it. Needle depth 0.3 cun, left in during 7 expirations, moxa 5<br />
times.”<br />
III - N.V.N. :<br />
Note, however, that the small intestine has its lower Mu point (Xiajuxu: St 39) (Figure 5).<br />
PARAGRAPH 12<br />
At the top, the large intestine unites with the Hand Yangming<br />
(LI). This vessel begins at Shangyang (LI 1), located at the tip of of the<br />
index finger, responding to the jing-metal movement.<br />
From this point, the energy flow out towards Erjian (LI 2), located in<br />
front of the metacarpo-phalangeal joint, responding to the ying-water<br />
movement.<br />
From this point, the energy flows down to Sanjian (LI 3), located<br />
behind the metacarpo-phalangeal joint, responding to the shu-wood<br />
movement.<br />
From this point, the energy passes to Hegu (LI 4), located at the<br />
angle formed by the 1st and 2nd metacarpals, responding to yuan-wood.<br />
From this point, the energy is directed to Yangxi (LI 5), located in a<br />
crease between 2 tendons (anatomical snuffbox), responding to jingfire.<br />
From this point, the energy gathers at Quchi (LI 11), located in a<br />
crease outside the epicondyle, at the external side of the elbow,<br />
responding to he-earth. Cross the arms to locate it.<br />
Such are the points belonging to the Hand Yangming (LI).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
This paragraph describes the jing, ying, shu, yuan, jing and he points of the large<br />
intestine channel.<br />
The large intestine bowel is found down at the bottom, and its channel is directed towards<br />
the hand; this is why it is said: “At the top, the large intestine unites with the Hand Yangming<br />
(LI).”<br />
_ This vessel begins at Shangyang (LI 1), located at the internal ungual angle of the index<br />
finger, responding to the jing-metal movement. Needle depth 0.1 cun, left in during 1 expiration,<br />
moxa 3 times.<br />
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_ From Shangyang (LI 1), the energy flows out towards Erjian (LI 2), located in front of the<br />
metacarpo-phalangeal joint of the index finger, responding to the jing-water movement. Needle<br />
depth 0.3 cun, left in during 3 expiration, moxa 3 times.<br />
_From Erjian (LI 2), the energy flows down into Sanjian (LI 3), located behind the<br />
metacarpo-phalangeal joint, responding to the shu-wood movement. Needle depth 0.3 cun, left in<br />
during 3 expirations, moxa 3 times.<br />
_ From Sanjian (LI 3), the energy passes to hegu (LI 4), located in a crease formed by the<br />
1st and 2nd metacarpal bones (of thumb and index), responding to the yuan-wood movement.<br />
Needle depth 0.3 cun, left in during 6 expirations, moxa 3 times.<br />
_ From hegu (LI 4), the energy is directed towards yangxi (LI 5), located in a crease<br />
between 2 tendons (in the anatomical snuffbox), at the side of the anterior fold of the wrist,<br />
responding to the jing-fire movement. Needle depth 0.3 cun, left in place during 7 expirations,<br />
moxa 3 times.<br />
_ From yangxi (LI 5), the energy gathers at Quchi (LI 11), located in a crease at the<br />
external side of the lateral epicondyle, responding to the he-earth movement. Cross the arms to<br />
locate it. Needle depth 0.5 cun, left in during 7 expirations, moxa 5 times.<br />
II - N.V.N. :<br />
We emphasize the pathophysiology and treatment of the lower vessel of the large intestine<br />
(Figure. 5).<br />
PARAGRAPH 13<br />
Such is the significance of the shu points of the 5 organs and 6<br />
bowels: 5 X 5 = 25 shu and 6 X 6 = 36 shu.<br />
The 6 bowels manifest at the 3 yang channels of the foot and unite<br />
with the 3 yang channels of the hand.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 77.<br />
“Zhang Gai Chi teaches: “The large and small intestines belong to the stomach. The sanjiao<br />
(SJ) manifests at the “luo” of the taiyang (Bl) and unites with the Hand Shaoyang (SJ). The<br />
6 bowels manifest at the 3 yang channels of the foot and gather together with the 3 yang channels<br />
of the hand. The upper half of the body responds to heaven and the lower half to earth. If the<br />
6 bowels manifest from the 3 yang channels of the foot, it is because their origin comes from<br />
earth.”<br />
II - Ma Shi comments:<br />
“This paragraph tabulates the shu-antique points of the 5 organs and 6 bowels and the<br />
channels.<br />
The channels of the 6 bowels are:<br />
a - At the foot, taiyang-bladder, and at the hand, taiyang-small intestine.<br />
b - At the foot, yangming-stomach, and at the hand, yangming-large intestine.<br />
c - At the foot, shaoyang-gallbladder, and at the hand, shaoyang-sanjiao.<br />
Such are the connections of the yang channels of the foot with those of the hand. In reality,<br />
if they are called “channels of the foot” (zu), it is because of the presence of the shu-antique<br />
points which circulate from the foot, and if they are called “channels of the hand” (shou), it is<br />
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ecause their shu-antique points circulate from the hand.”<br />
III - N.V.N. :<br />
At the exterior, the 3 yin and 3 yang respond to the “6 energies” of heaven, and, at the<br />
interior, they unite with the energy of the 12 jingmai.<br />
The 3 yang channels of the hand have their root at the foot; this is why the text stresses:<br />
“At the top, the large intestine unites with the Hand Yangming”, because, at the exterior, the<br />
5 organs and 6 bowels receive the energy of the 3 yin and 3 yang to join to that of the channels.<br />
The diagram of the circulation of the 3 yin and 3 yang of the foot and hand, proposed in<br />
1969 by Chamfrault and ourselves, has become standard (Fig. 7).<br />
Figure 7<br />
Position and circulation of the 3 yin and 3 yang of the foot and hand.<br />
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PARAGRAPH 14<br />
“Inside of Quepen (St 12) is Tiantu (CV 22), located on medial anterior<br />
vessel No. 1 belonging to renmai (CV).<br />
The artery is contiguous with renmai (CV) and belongs to Foot<br />
Yangming (St) where Renying (St 9) is found, located on lateral vessel<br />
No. 2.<br />
Futu (LI 18) belonging to the Hand Yangming (LI) is located on<br />
lateral vessel No. 3.<br />
Tianchuang (SI 16) belonging to the Hand Taiyang (SI) is located on<br />
lateral vessel No. 4. 78.<br />
Tianrong (SI 17) (10) belonging to the Foot Shaoyang (GB) is located<br />
on lateral vessel No 5.<br />
Tianyou (SJ 16) belonging to the Hand Shaoyang (SJ) is located on<br />
lateral vessel no. 6.<br />
Tianzhu (Bl 10) belonging to the Foot Taiyang (Bl) is located on<br />
lateral vessel no. 7.<br />
Fongfu (GV 16) belonging to the Dumai (GV) is located on medial<br />
posterior vessel no. 8.<br />
Tianfu (Lu 3) is located of the artery (of the arm) equal with the<br />
axilla.<br />
3 cun below the axillary artery Tianchi (XB 1) is found, belonging to<br />
the Hand Jueyin (xin bao luo)”.<br />
EXPLANATIONS AND COMMENTARIES 79.<br />
I - Zhang Shi explains:<br />
“ The 12 jingmai of the foot and hand adhere to the 3 yin and 3 yang channels. These both<br />
are the “6 energies” circulating outside of earth, while the organs and bowels form a couple like<br />
“male and female” and the “5 movements” spread out within the entire universe.<br />
This paragraph defines the 3 yin channels and 3 yang channels. This energy, originating<br />
from the 4 cardinal directions, infiltrates into these channels to vitalize the organs and bowels so<br />
that they respond to that of heaven in the same manner as when they deeply penetrated into the<br />
earth.<br />
This paragraph describes moreover the specific direction of the circulation of the<br />
3 channels, according to a precise order, towards the neck and nucha, exactly like that of the yang<br />
10. “Tianrong (SI 17) belonging to the Foot Shaoyang (GB)” has been the object of discussion through the ages. For Ma<br />
Shi, it is concerns an error in printing, and he corrected it via Tianchong (GB 9), and, since that day, this thesis was unanimously<br />
accepted. Yet, Ma Shi himself has written: “This paragraph describes the localization of the cervical and nuchal points.”<br />
Consequently, we do not think that it was a matter of an error in printing because Tianchong (GB 9) is located on the skull and not<br />
on the neck. We are inclined to favor the following thesis: Before the Tang Dynasty (618-906 AD), Tianrong (SI 17) had been<br />
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classified among the points belonging to Foot Shaoyang (GB), probably because of the close connection between taiyang and<br />
shaoyang (shaoyang being the “half-internal” channel and “half-external” channel = “barrier”).<br />
energy coming to leave the surface of the earth.<br />
The two vessels ren (mai) and Du (mai) manifest from the kidneys and have the power to<br />
communicate with the yin and yang energy of the entire organism.<br />
The Hand Taiyin (Lu) and xinbao (XB) manifest thanks to the sanjiao (SJ) and have the<br />
power to activate the circulation of energy and blood a posteriori. By way of this, yin and yang,<br />
blood and energy are directed from the top downward and from the interior to the exterior.<br />
Yu Shi states: “ The jingmai respond to the jing shui (routes of water; rivers) of the earth<br />
and communicate with heaven. This is why certain points of the neck and nucha bear the name<br />
“Tian” (heaven):<br />
Tiantu - CV 22<br />
Tianchuang - SI 16<br />
Tianrong - SI 17<br />
Tianyou - SJ 16<br />
Tianzhu - Bl 10<br />
Tianfu - GV 16, etc .... .<br />
II - Ma Shi comments:<br />
“This paragraph describes the points of the channels of the cervico-nuchal region<br />
beginning with the anterior medial vessel (No. 1) and finishing with the posterior medial vessel<br />
(No. 8) and the localization of certain points in the brachio-thoracic region. here, it is a matter of<br />
instruction on the search for points intended for future generations.<br />
The anterior medial vessel is renmai (CV) where Tiantu (CV 22), located in a crease 4 cun<br />
below the pharynx between the 2 supraclavicular points Quepen (St 12), is found. renmai (CV) is<br />
line No. 1, and Quepen (St 12), belonging to the Foot yangming (St), is located above and in the<br />
middle of the superior border of the clavicle.<br />
• Two cun outside of renmai (CV) the Foot Yangming (St) is found whose arterial point<br />
(carotid) bears the name renying (St 9), located 1.5 cun lateral from the pharynx (Adam’s apple).<br />
The Foot Yangming (St) is line No. 2. 80.<br />
The point belonging to the Hand Yangming (LI) is Futu (LI 18), located 1 cun below the<br />
maxillary angle and 1.5 cun lateral to renying (St 9). The Hand Yangming (LI) is line No. 3.<br />
The point belonging to the Hand Taiyang (SI) is Tianchuang (SI 16), located behind the<br />
posterior fascia of the sternocleidomastoid muscle, 0.5 cun from Futu (LI 18) in a crease at the<br />
spot where one feels the arterial beat. The Hand Taiyang is line No. 4.<br />
The point of the Foot Shaoyang (GB) is Tianchong (GB 9), located above and behind the<br />
pinna of the ear, 2 cun above the hairline. The Foot Shaoyang is line No. 5.<br />
The point of the Hand Shaoyang (SJ) is Tianyou (SJ 16), located behind Tianrong (SI 17)<br />
and in front of Tianzu (Bl 10). The Hand Shaoyang (SJ) is line No. 6.<br />
The point of the Foot Taiyang (Bl) is Tianzhu (Bl 10), located outside the large tendon (of<br />
the trapezius) and 0.5 cun below the edge of the scalp. The Foot Taiyang (Bl) is line No. 7.<br />
• From anterior medial line No. 1 (renmai-CV), in passing by the anterior then lateral<br />
surface of the thorax and the back, up to the posterior medial line, one counts a total of 8 lines.<br />
The posterior medial line No .8 designates the Dumai (GV) whose point is Fengfu (GV 16),<br />
located above the scalp line in a crease between 2 large tendons. Fengfu (GV 16) also has the name<br />
Sheban (root of the tongue); to locate this point, have the patient speak quickly and loudly- the<br />
point swells. It is prohibited to moxa this point at the risk of causing mutism.<br />
Tianfu (Lu 3) is located 3 cun outside of the axillary crease, 5 cun above the elbow fold,<br />
where an artery beats. To locate this point, lift the elbow and touch the nose with the arm. The<br />
points located from Tianfu (Lu 3) to the elbow and from the elbow to Shaoshang (Lu 11), that is to<br />
say to the tip of the thumb, all belong to the Hand Taiyin (Lu).<br />
Three cun below the axilla, that is to say 1 cun behind the breast, in an intercostal space,<br />
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one finds Tianchi (Pe 1) belonging to the xin bao luo (XB). From this point, a vessel passes to<br />
Tianquan (XB 2) located 2 cun below the end of the anterior axillary fold, reaches the elbow and<br />
forearm and arrives at Zhongchong (XB 9) at the tip of the middle finger. This vessel and these<br />
points belong to the Hand Jueyin (XB-xin bao luo)”.<br />
III - N.V.N.:<br />
This method of detection of the localization of points of the cervico-nuchal region is very<br />
precise and constitutes again, in our era, a wise teaching.<br />
Note, however, that in practice, we have stated that: 81.<br />
1. The localization of points is variable according to the individual (therefore sometimes<br />
vary according to the author).<br />
2. All points of acupuncture are located on nerve fibers or blood capillaries (results from<br />
our acupuncture analgesic studies in 1971). (7)<br />
3. Pathological points are always found to be painful.<br />
(7) See “Theory and Practice of Acupuncture Analgesia”, NVN Edition.<br />
Therefore, the therapeutic efficacy of acupuncture depends not only on precise point<br />
localization and needle manipulation, but also on detection of the sensitivity of these points.<br />
PARAGRAPH 15<br />
The Foot Yangming (St) is a vessel contiguous with the throat;<br />
their shu (points) are on the thoracic cage.<br />
The Hand Yangming (LI) is a vessel located 1 cun outside Qu Jia<br />
(maxillary angle).<br />
The Hand Taiyang (SI) is found at Qu Jia.<br />
The Foot Shaoyang (GB) is found below the ear and behind Qu Jia.<br />
The Hand Shaoyang (SJ) circles behind the ear, above Wangu<br />
(mastoid; GB 12).<br />
The Foot Taiyang (Bl) joins to the nucha, outside the large tendon<br />
(trapezius) at the edge of the scalp.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The preceding paragraph gives an account of the ascent of the energy of the 3 yang<br />
channels, while this one inform us on the descent. In other words, as soon as the yang energy<br />
arrives at the head, it begins making movements of descent.<br />
Tian Tong si describes: “When the energy of Foot Yangming (St) is found in the upper part<br />
of the body, it flows down into the lung, and “Xian qi” (fierce energy) rises up towards the head<br />
via the laryngo-pharyngeal route, reaches the “orifices”, encircles the eyes and penetrates into<br />
the brain without any order. Then from the brain, it reappears at Gua shu ren (also Shangquan-<br />
GB 3), descends to the mandible, encircles the gums and unites with the yangming in order to<br />
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descend to renying (St 9). Such is the circulation of the energy which goes from the bottom<br />
upwards to the brain, then from the top downward. Then, from renying (St 9), the energy joins the<br />
points located at the thorax. The energy of the other yang channels follows the same path as that<br />
of the yangming, but next to and outside of it. These ascents and descents respond exactly to those<br />
of the energy of heaven.”<br />
82.<br />
II - Ma Shi comments:<br />
“This paragraph completes the previous one and deals with the energetic paths of the<br />
thoraco-dorsal region.<br />
_ In effect, between the 2 Quepen (St 12) is Tiantu (CV 22), to the bottom is medial path<br />
No. 1.<br />
_ The vessel next to renmai (CV) belonging to Foot Yangming (St), where one finds renying<br />
(St 9), is path No. 2. This yangming runs alongside the neck and descends successively towards<br />
the points shuitu (St 10), qishe (St 11) and Quepen (St 12)... and then from there to the points<br />
qihu (St 13), Kufang (St 14), Wuyi (St 15), etc. This is why the text states: “The Foot Yangming (St)<br />
is a vessel contiguous with the throat, and its points are located on the thoracic cage.”<br />
_ “The Hand Yangming (LI) is a vessel located 1 cun outside of Qu Jia” means to say that<br />
Futu (LI 18) of the Hand Yangming is located on path No. 3. But, this path extends out beyond and<br />
outside the shu points of the Foot Yangming (St), 1 cun outside of Qu Jia (maxillary angle where<br />
Jiache- St 6 is found). In other words, Futu (LI 18) is located 1 cun below Jiache (St 6).<br />
_ “The Hand Taiyang (SI) is found at Qu Jia” means that Tianchuang (SI 16) is located on<br />
path No. 4, and that these points are positioned on the vertical line below Qu Jia and above Futu<br />
(LI 18).<br />
_ “The Foot Shaoyang (GB) is found below the ear and behind Qu Jia” indicates that<br />
Tianchong (GB 9) is located on path No. 5 and that the points are positioned either below the ear<br />
and behind Qu Jia or in front of the ear and within the scalp.<br />
_ “The Hand Shaoyang (SJ) goes around the ear, above Wangu “indicates that Tianyou<br />
(SJ 16) is located on path No. 6 and that the points are positioned behind the ear and below the<br />
mastoid (GB 12).<br />
_ “The Foot Taiyang (Bl) joins with the nucha, outside the large tendon, at the edge of the<br />
scalp” wishes to say that Tianzhu (Bl 10) is on path No. 7 and that this point is positioned behind<br />
the nucha, outside the tendon, at the root of the hair ”<br />
III - N.V.N. :<br />
a) Zhang Shi reveals to us the cranio-facial circulation of yangming (St). This teaching is<br />
of prime interest because it allows comprehension of the pathophysiologic processes of this<br />
region unknown up to today (see Figure 8).<br />
b) In this paragraph, the text again states: “The Foot Shaoyang (GB) is found below the ear<br />
and behind Qu Jia (maxillary angle)” in order to explain that path No. 5 runs from Tianrong<br />
(SI 17), and not from Tianchong (GB 9) which is located at the level of the cranium. Tianrong<br />
(SI 17) has indeed been localized below the ear and behind Qu Jia (maxillary angle). It seems to<br />
us that our thesis (see Paragraph 14) is more in accordance with the spirit of the Lingshu than<br />
that of Ma Shi.<br />
c) Paragraphs 14 and 15, as well as this Paragraph 16, can be summarized in table form<br />
below:<br />
66 Rough Draft For JTS Students Only<br />
83.
Line<br />
No. 1<br />
No. 2<br />
No. 3<br />
No. 4<br />
No. 5<br />
No. 6<br />
No. 7<br />
No. 8<br />
Figure 8<br />
Cranio-facial circulation of the yangming (St).<br />
Table of Classification of points<br />
of the cervico-nuchal region<br />
jingmai<br />
renmai (CV)<br />
Foot Yangming (St)<br />
Hand Yangming (LI)<br />
Hand Taiyang (SI)<br />
Foot Shaoyang (GB)<br />
Hand Shaoyang (SJ)<br />
Foot Taiyang (Bl)<br />
Dumai (GV)<br />
points<br />
Tiantu (CV 22)<br />
renying (St 9)<br />
Futu (LI 18)<br />
Tianchuang (SI 16)<br />
Tianrong (SI 17)<br />
(Lingshu)<br />
Tianchong (GB 9)<br />
(Ma Shi)<br />
Tianyou (SJ 16)<br />
Tianzhu (Bl 10)<br />
Fengfu (GV 16)<br />
Localization<br />
In a crease, at upper edge of manubrium<br />
1 cun from Adam’ Apple, on carotid artery<br />
1.5 cun outside qishe (St 11)<br />
1.1 cun below the maxillary angle; between the<br />
2 fascia of the sternocleidomastoid muscle<br />
3.5 cun outside Adam’s Apple behind<br />
Futu (LI 18)<br />
Behind the maxillary angle, in a crease<br />
Behind and above the ear pinna, 0.5 cun behind<br />
shuigu (GB 8)<br />
Behind the ear, below Wangu (GB 12)<br />
0.5 cun above the scalp line, at the external part<br />
of the trapezius muscle<br />
In a crease below the occipital protuberance<br />
PARAGRAPH 16 84.<br />
“Wuli (LI 13) located on the artery is forbidden to be needled.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“This paragraph concerns the circulation of yin and yang, of blood and energy of the<br />
organs and bowels at the level of the two channels, Hand Taiyin (Lu) and Hand Yangming (LI). This<br />
circulation going from the interior to the exterior and from the exterior to the interior is none<br />
other than perpetual movements of going and returning, favorable and contrary movements.<br />
_ “The artery” designates that which is in direct communication with the radial pulse of<br />
Hand Taiyin (Lu).<br />
_ Wuli (LI 13) is a point belonging to the Hand Yangming (LI) located above the elbow, this<br />
side of the shu antique points: jing, ying, shu, jing, he of the organs.<br />
_ The energy and blood of the 5 organs manifest at the radial pulse of Hand Taiyin (Lu).<br />
_ Via the path of the Jing Bie (distinct channels), a part of the energy and blood of the<br />
5 organs circulates outside the Hand Taiyin (Lu) channel and follows the Hand Yangming (LI) in<br />
order to manifest at the skin.<br />
_ As for the blood and energy circulating within the Hand Taiyin (Lu) channel, they leave<br />
from the thumb and successively reach the wrist, forearm and elbow.<br />
_ The energy and blood located outside the Hand Yangming (LI) channel leave from the arm<br />
and elbow and are directed toward the skin.<br />
Such is the situation of the movements of going and returning and the favorable and<br />
contrary movements located outside and inside the jing (channels), the luo (secondary vessels)<br />
and the skin.<br />
• The Hand Taiyin (Lu) is “master” of the energy of the entire organism and the<br />
“100 currents” (energetic) gather there. The Hand Yangming is its bowel.<br />
The bowel is yang; its role is to direct the energy and blood outside the channel. The organ<br />
is yin; its role is to direct the energy and blood within the channel.<br />
If the skin is rich in blood and energy, and if the movements of going and returning and<br />
the favorable and contrary movements are perpetual, it is thanks to the Hand Taiyin (Lu) and<br />
Hand Yangming (LI) which are the driving force in the first impetuses. 84.<br />
It is stated: “If Wuli (LI 13) receives the blood and energy in an incomplete fashion<br />
coming from the exterior (skin), and if one needles it more than five times, the blood and energy<br />
at the level of the five shu-antique points are destroyed.” This is why the text stresses: “The<br />
artery located at Wuli is forbidden to be needled.” In other words, the blood and energy, always<br />
in motion at the level of the radial pulses, comes from the exterior, and it is Wuli (LI 13) which<br />
brings them into the interior (pulse). By this fact, needling Wuli (LI 13) is strictly prohibited at<br />
the risk of fatal accidents.<br />
• The previous paragraph demonstrates the ascending and descending movements of the<br />
yang energy which responds to the ascending and descending energies of heaven, while this<br />
paragraph addresses the entry and exit movements of the blood and energy which respond to the<br />
movements of jing shui (routes of water; rivers) of heaven and earth becoming transformed into<br />
clouds and rain in order to humidify the surface of the earth.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns Wuli (LI 13) of the large intestine channel, forbidden point of<br />
the 5 organs.<br />
Three cun above Chize (Lu 5), that is to say above the elbow, on the external side of the<br />
muscle (biceps), on the large artery of the arm (brachial), Wuli (LI 13) is found, a point which is<br />
forbidden to be needled.<br />
Huangdi questions: “One can kill a living man and not resuscitate a dead man. Can you do<br />
68 Rough Draft For JTS Students Only
the opposite?<br />
Qi Bo replies: “The perfect channels are the “Great luos”. One waits for them and<br />
monopolizes them. On the other hand, if one waits for Wuli (LI 13), one must stop; if one needles<br />
it five times, and if each time one awaits the arrival of the energy (deqi), the energy of the 5<br />
organs becomes empty. This is why needling Wuli (LI 13), the point which controls the five shuantique<br />
points of the five organs (5 X 5 =25), comes down to monopolizing the celestial energy.”<br />
It is also written: “When one needles in front of the door, the patient dies in the house;<br />
and when one enters nearby the door in order to needle, the patient dies on the steps.”<br />
In Chapter 1 (“9 Needles and 12 yuan”) of the Lingshu, it is stated: “To monopolize yin is<br />
to provoke death.” The explanation is found in Chapter 3 (“Explanations of the Little Needles”):<br />
“That means that Wuli (LI 13) must not be needled more than five times. If one contacts the<br />
artery, the five shu-antique of the five organs (5 X 5 = 25) are paralyzed, and it is death.”<br />
In this manner, Wuli (LI 13) is a strictly forbidden point; we must take this into account.”<br />
III - N.V.N. :<br />
This paragraph gives the reason why Wuli (LI 13) is forbidden to be needled.<br />
Wuli (LI 13) is an arterial point which controls and maintains not only the pulse<br />
movements of Cun Kou (radial pulses), but also the energetic transformative movements at the<br />
level of the 5 shu antique points of the 5 organs: 5 X 5 = 25; that is to say, the collection of<br />
energy and blood of the organism. This is why it is strictly forbidden to needle it at the risk of<br />
provoking fatal accidents. See the particular pathophysiologies of the points demonstrated by<br />
Zhang and Ma which can be synthesized in the following diagram (Figure 9).<br />
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86.
Figure 9<br />
The returning circulation of blood and energy at the level of Wuli (LI 13).<br />
PARAGRAPH 17<br />
The lung unites with the large intestine. The large intestine<br />
is a bowel of transit, transformation, secretion and excretion.<br />
The heart unites with the small intestine. The small intestine is a<br />
bowel where the food products coming from the stomach are conveyed.<br />
It has the role of separating the “pure” and “impure”; for this reason,<br />
its function consists of controlling liquid formation.<br />
The liver unites with the gallbladder. The gallbladder is a bowel of<br />
“propriety”. It judges all physiologic activities of the organism.<br />
The spleen unites with the stomach. The stomach is a bowel of the<br />
“5 cereals”. The five sapors originate from there.<br />
The kidney unites with the bladder. The bladder is a bowel where<br />
the organic liquids gather. It is responsible for urinary excretion.<br />
The shaoyang (sanjiao-SJ) belongs to the kidney. At the top, the<br />
kidney is connected to the lung; this is why the kidney coalesces with<br />
these two organs. The sanjiao (SJ) is a “faithful and solitary” bowel; the<br />
liquid routes originate from there and reach the bladder; it is, then,<br />
bowel called “isolated”.<br />
Such are the principles of “union” of the 6 bowels.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“This paragraph defines the systems of yin-yang union of the 6 organs and 6 bowels.<br />
The organs which store the grains and transform them and which excrete the food residues<br />
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87.
and collect the pure water are called “bowels”.<br />
The large intestine is an excretory organ; the transformations originate there, hence the<br />
name “evacuating bowel”.<br />
The small intestine is an absorptive bowel. It has the role of propelling the food residues<br />
and handling them in light of transforming them into nutritive substances, hence the name<br />
“transformative bowel”.<br />
The gallbladder receives the pure liquid, hence the name “bowel of Pure water”.<br />
The stomach is a depot of cereals, hence the name “bowel of the five sapors”.<br />
The bladder is an organ of “strong concentration”; the organic liquids gather there, hence<br />
the name “bowel of organic liquid”.<br />
In Chapter 61 (“Study on the “water-heat” points”) of the Suwen, it is stated: “The kidney<br />
belongs to zhi yin, and zhi yin is the site of conservation of water. The lung is taiyin and shaoyin<br />
(Ki) responds to the pulse of winter, having for “root” the kidney and for “summit” the lung. The<br />
lung and kidney are organs which receive water.” Therefore, the kidney unites on the one hand<br />
with the shaoyang (SJ) which responds to fire, and on the other hand with the lung which responds<br />
to water. This is the reason for which the text states: “The kidney coalesces with these<br />
two organs. (8)”<br />
• The sanjiao (SJ) channel begins at the stomach. A vessel branches to the kidney and ties<br />
up to the xiajiao (LJ). This vessel is “solitary”. This is why the text states: “The sanjiao (SJ) is a<br />
solitary organ. The liquid pathways come from there and reach the bladder.”<br />
The zhongjiao (MJ) is the energy of the shaoyang (SJ), that is to say the energy which<br />
produces “Budding yang” from water.<br />
Ministerial fire of the Hand Jueyin (XB) manifests from kidney-yang and gathers in the<br />
area below the heart in order to form an organ system.<br />
• The two kidneys respond to the number 1 corresponding to celestial water and to the<br />
number 2 corresponding to terrestrial fire. One determines them in this manner in order to better<br />
examine them. The shaoyang (SJ = fire) belongs to the kidney, and the kidney is linked to the<br />
taiyin (Lu = water) in such a way that in the “kidney-lung-sanjiao” system, yin and yang, water<br />
and fire make a pact. yin and yang, water and fire are interdependent with the jing of the five<br />
organs to represent the source of vital energy.<br />
The two kidneys have as a bowel the bladder. As for the sanjiao (SJ), it is linked to the<br />
xinbao (XB) which is why the sanjiao is a “isolated” bowel.<br />
• On the other hand, the sanjiao (SJ) originates from the energy of the shaoyang which<br />
manifests from the kidney organ. This energy spreads everywhere, up to the pores at the exterior,<br />
then returns to the stomach, that is to say,<br />
_ to the shangjiao (Upper Jiao = cardia)<br />
_ to the zhongjiao (middle jiao = fundus)<br />
_ to the xiajiao (Lower Jiao = pylorus).<br />
This is why it is stated:<br />
_ the non-return of the shangjiao (UJ -> cardia) is the cause of sour eructations<br />
_ the non-return of the Zhangjiao (MJ -> fundus) is the cause of dyspepsia<br />
_ the non-return of the xiajiao (LJ -> pylorus) is the cause of urinary incontinence.<br />
• The sanjiao (SJ) is an “formless” energy which spreads everywhere in the organism; it<br />
penetrates there and comes back out from every part, then reaches again the stomach which is an<br />
organ with “form”. This is why the sanjiao is a specific bowel which has its own channel and its<br />
own points.<br />
• The energy of Hand Jueyin (XB-xinbao) is yin-fire originating from the “terrestrial<br />
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anches”. It also manifests from the kidney organ and returns to the xinbao whose location is<br />
found under the heart. The xinbao plays a role as the official which directs the circulation of<br />
blood in the vessels.<br />
• To speak of the energy a priori is to speak of the shaoyang belonging to the kidney; and<br />
to speak of the organ and bowel a posteriori is to speak of the xinbao located under the heart and<br />
of the sanjiao located in the stomach in order to form a distinctive system of energy of the organ<br />
and bowel.<br />
II - Ma Shi explains:<br />
“This paragraph defines the system of union of the five organs and six bowels.<br />
_ The lung and large intestine are “internal-external”. The lung therefore unites with the<br />
large intestine channel. The large intestine is a bowel of transit; the products already<br />
metabolized by the small intestine pass there and are driven towards the bottom.<br />
_ The liver and gallbladder are “internal-external”. The liver therefore unites with the e<br />
8. hence the existence of “kidney-yin” and “kidney-yang” (yin function and yang function of the kidney).<br />
gallbladder channel. The gallbladder is a bowel that is filled with Zhong jing (essence of the<br />
center: extremely pure liquid). In effect, the products transformed by the other bowels are<br />
impure substances, except that of the gallbladder which only conserves the pure liquid.<br />
_ The spleen and stomach are “internal-external”. The spleen therefore unites with the<br />
stomach channel. The stomach is a bowel of “cereal liquids” (shui-Gu). In effect, the ingested<br />
cereals are received by the stomach 89.<br />
_ The kidney and bladder are “internal-external”. The kidney therefore unites with the<br />
bladder channel. The bladder is a bowel which contains the organic liquid. In effect, after<br />
ingestion of liquids, the jing qi (energetic essence) flows towards the lungs in order to balance<br />
and bring the liquid pathways towards the bladder which is the bowel of liquids.<br />
• The Hand Shaoyang (SJ) belongs to kidney yang and the kidney itself is linked to the<br />
lung. In this manner,<br />
_ the sanjiao (SJ) and kidney yang are at the right side (“foot” pulse of the right side)<br />
_ the bladder and kidney yin are at the left side (“foot” pulse of the left side).<br />
In these two cases, it is always the kidney which commands them.<br />
But the sanjiao (SJ) is a bowel which widens the water routes (Zhong Du). This is why the<br />
liquid routes come from there.<br />
In Chapter 8 (“Temple of Sacred Books’) of the Suwen it is stated: “The sanjiao is an<br />
irrigation system; it constitutes the source of water routes of the entire economy.” This assertion<br />
defines the role of the xiajiao (Lower Jiao), site of accumulation of water (Du) having the property<br />
of collecting it and making it flow, hence the name Zhong Du.<br />
In the same chapter it is also stated:<br />
_ The sanjiao (SJ) is a bowel of irrigation.<br />
_ The bladder unites with the left kidney and the sanjiao to the right kidney (9).<br />
_ The bladder and the sanjiao have the same function.<br />
But in practice, the bladder and the kidney are reunited in order to form the “externalinternal”<br />
system, while the sanjiao is linked to the Hand Jueyin (xinbao - XB). The sanjiao<br />
therefore is a bowel which is “isolated” from the kidney.”<br />
III - N.V.N. :<br />
The explanations and commentaries of Ma and Zhang bear importance to the laws of the<br />
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“5 movements” in pulsology:<br />
a) kidney yang and sanjiao must be placed at the “foot” pulse on the right side in order to<br />
respond to the “fire” movements which soften metal (Lung).<br />
b) kidney yin and bladder must be placed at the “foot” pulse of the left side in order to<br />
respond to the “water” movement which moderates the potential of fire (heart).<br />
Note: In 1969, with Chamfrault, in our “Energetic Human”, we had already placed the<br />
“internal canal of the sanjiao” and kidney yang at the “foot” pulse on the right side.<br />
9. here, “Left kidney” designates the yin function of the kidney and “Right kidney”, the yang function of the kidney.<br />
Ignoring this information risks the worst errors.<br />
PARAGRAPH 18 90.<br />
“In spring, needle the luomai; these respond to the ying point and<br />
are located between the large channel and the flesh. Needling must be<br />
deep in serious cases and light in benign cases.<br />
In summer, needle the sunluo; these respond the shu point and are<br />
located between the flesh and the skin.<br />
In autumn, needle the he points according to the same methods<br />
used in spring.<br />
In winter, needle deeply the jing and shu points and leave the<br />
needle in place a long time.<br />
Such is the order of needling according to the four seasons in<br />
accordance with the localization of the energy, the location of the<br />
illness and response of the energy of the organ to that of the season.<br />
In the event of cramps, one must needle the patient in the<br />
standing position; cure is immediate.<br />
In the event of impotence and of cold feet, one must needle the<br />
patient supine with limbs well spread out; a sensation of relief is<br />
immediately felt.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“This paragraph defines yin and yang, blood and energy according to the rules of “birth,<br />
growth, stagnation, conservation” of the four seasons and according to the characteristics of their<br />
movements (deep and superficial, entering and exiting).<br />
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_ In spring, the energy of heaven is born; the energy of man is found in the luo vessels.<br />
This is why one must needle the luomai (secondary vessels).<br />
_ In summer, the energy is found in the sunluo (branches of the luo) and, at the end of<br />
summer, it is found in the “flesh” (dermis). This is why one must needle the sunluo located<br />
between the flesh and skin. Such is the energy of these two seasons, spring and summer, which<br />
become manifest from interior toward exterior.<br />
_ The energy of autumn descends and becomes condensed. This is why the technique of<br />
needling is the same as that employed in spring; that is to say the needling must be performed at<br />
the luomai in passing by the sunluo.<br />
_ The energy of winter becomes accumulated and conserved. This is why one must needle<br />
deeply and allow the needle to remain in place.<br />
Such is the order of “exiting” and “entering” of the energy of the four seasons, of the<br />
localization of the energy of man, of the site of the illness and of the manifestation of the energy<br />
of the five organs responding to that of the five seasons (four seasons + end of summer).<br />
• In conclusion,<br />
_ in spring, needle the ying<br />
_ in summer, the shu<br />
_ in autumn, the he 91.<br />
_ in winter, the jing.<br />
Such is the technique known as “Mother-Son” which consists of using the son in order to<br />
lead the mother (10).<br />
“Cramps” are involuntary, painful and transitory contractions of a muscle or group of<br />
muscles.<br />
“Impotence” is a generic name given to the inability or difficulty of using a limb.<br />
“Cold feet” has the name Jue.<br />
“The standing position and distance between the four limbs” responds to heaven and earth,<br />
to the four cardinal directions and to the energy of the four seasons, and permits facilitating<br />
energetic movements, therefore correcting certain flows going the wrong way (jue nie). This is why<br />
the texts emphasizes the fact that, in the event of obstruction of the energy and blood causing<br />
spasms or sensations of cold, one must spread the four limbs out so that their energy has the<br />
ability to circulate in accordance with that of the four season.”<br />
II - Ma Shi explains:<br />
“The energy of the four seasons responds to that of the specific shu-antique points. Those<br />
who judiciously use them can obtain rapid cure.<br />
a) The twelve channels each have a luo point such as Lieque (Lu 7) of the Hand Taiyin (Lu)<br />
and Pianli (LI 6) of the Hand Yangming (LI). The twelve channels each have a ying point such as<br />
Yuji (Lu 10) of the Hand Taiyin (Lu) and Erjian (LI 2) of the Hand Yangming (LI). The twelve<br />
channels each have jing point such as jingqu (Lu 8) of the Hand Taiyin (Lu) and yangxi (LI 5) of<br />
the Hand Yangming (LI)... .<br />
Consequently, in spring, one must needle the luomai in the space located between the ying<br />
point and the large channel and determine gravity or benignity in order to perform a deep or<br />
superficial needling.<br />
b) The 12 channels each have a shu point such as Taiyuan (Lu 9) of the Hand Taiyin (Lu)<br />
and Sanjian (LI 3) of the Hand Yangming (LI). The sunluo are little branches of the luo. In summer,<br />
one must needle the shu points and the sunluo, located in the space between the skin and flesh.<br />
c) The 12 channels each have a he point such as Chize (Lu 5) of the Hand Taiyin (Lu) and<br />
Quchi (LI 11) of the Hand Yangming (LI). In autumn, one must needle the he points and luo points<br />
in the flesh, the ying points and the large muscles, etc; that is to say following the method of<br />
needling in spring.<br />
d) The 12 channels each have a jing point such as Shaoshang (Lu 11) of the Hand Taiyin<br />
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(Lu) and Shangyang (LI 1) of the Hand Yangming (LI). In winter, one must needle the jing point, the<br />
shu points... but it is necessary to needle deeply and leave the needle in place a long time because<br />
the energy of winter has already reached deeply into the interior, to the level of the organ.<br />
Such is the method of “needling according to the four seasons”, as a function of the<br />
localization of the energy of the channels, of the determination of the location of the illness and of<br />
the response of the energy of the organ to that of the seasons.”<br />
III - N.V.N.: 92.<br />
This paragraph defines the needling technique of the shu-antique points according to the<br />
four seasons which consist of “taking the son in order to lead the mother”.<br />
10. Not to be confused with the “Mother-Son” technique intended for tonification/dispersion. (See “Medecine<br />
Traditionelle Chinoise” - N.V.N. Edition).<br />
Example:<br />
As spring corresponds to jing-wood, one must employ the ying-fire point which is the son<br />
of jing-wood. In other words, when the illness is found at the sunluo (branches of the luo in the<br />
superficial layer; skin = spring = jing-wood), one must needle the ying-fire point located within<br />
the layer of the luo (great luo in relation to the sunluo: dermis = summer = ying-fire).<br />
Consequently, the luo points (ex: Lieque lu 7) not belonging to the shu-antique group of<br />
points, as cited by Ma Shi, are not in accordance with the spirit of the text.<br />
error.<br />
In the “Lingshu Explained” published in 1965 in Shanghai (11), one finds again the same<br />
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11. Translated into French and published by Masson.<br />
CHAPTER III<br />
Explanations of the “Little Needles”<br />
(Xiao Zhen Jie)<br />
While Chapter 1 of the Lingshu defined the knot and ankle of the “Little<br />
Needles”, Chapter 3 returns to and explains certain classical terms contained in<br />
Chapter 1. For this reason, Chapter 3 is entitled: “Explanations of the Little Needles”.<br />
Zhang Shi and Ma Shi present the full text devoid of all commentary because<br />
these have been largely put forward in Chapter 1. Nevertheless, the analysis of this<br />
important chapter seems necessary to us because it concerns the basic fundamental<br />
elements of the practice of acupuncture. In effect, ignorance of them places in<br />
serious question the efficacy of this medical method.<br />
We have already shown in Chapter 1 of the Lingshu the reason for which the<br />
Western translations of this great classic are not very loyal to the thinking of the<br />
original text. In order to preserve the foundations of traditional acupuncture, our<br />
duty is, chapter by chapter, to emphasize and analyze the fundamental notions of<br />
energetic physiology, pathology and therapeutics, still poorly explored because of<br />
difficulties in translation and adaptation by a Western mind of the realities of<br />
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93.
thinking in the Orient.<br />
recall that the Lingshu and Suwen are not philosophical documents and that<br />
each possesses 81 chapters composed of numerous paragraphs holding the key to the<br />
theoretical basis and practice of energetic medicine. It proves, therefore, to be<br />
indispensable to translate them in the most faithful way possible so that researchers<br />
are able to labor on these works without distortion.<br />
Chapter 3 contains 7 paragraphs.<br />
PARAGRAPH 1 93.<br />
_ “To speak about is easy ...” implies: To discourse on needling is easy.<br />
“To practice is difficult” means: Needling the human body is difficult.<br />
_ “The little worker watches over the form” implies: The inferior<br />
physician only knows to base his judgment on the techniques of<br />
needling. “The great worker watches over the shen” means: The good<br />
physician knows how to appreciate the emptiness and fullness of the<br />
blood and energy of the patient in order to practice tonification and<br />
dispersion.<br />
_ “Mental (shen)... guest (Ke)” speaks of the meeting of the perverse<br />
energy and essential energy. “shen (mental)” designates the essential<br />
energy and “Ke (guest)”, the perverse energy. “ ... next to the door” means to<br />
say: The perverse energy follows the routes of access (entering and<br />
leaving) of the essential energy.<br />
_ “Still not determining the illness” implies: One must understand<br />
clearly the perverse energy and essential energy and specify clearly<br />
the channel affected. “How to know the source” insinuates: Before needling,<br />
one must specify the site of the illness at the level of the channel in<br />
order to choose the points.<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph, as well as the following ones, make explicit the information cited in<br />
Chapter 1. This information is an introduction to the fundamental bases of the practice of<br />
acupuncture.<br />
1 - The “knot” and “ankle” of the mode of use of the little needles are easy to argue, but<br />
the subtlety of needling is difficult to demonstrate.<br />
2 - The inferior acupuncturist utilizes the needles in mechanical fashion without<br />
reasoning. The good acupuncturist discerns the emptiness and fullness of the blood and energy so<br />
as to tonify the areas of insufficiency or disperse those in excess.<br />
3 - The essential energy is designated under the name of shen (mental) and the perverse<br />
energy under the name of Ke (guest). Stagnation of these two energies within the blood and within<br />
the jingluo is the principal cause of numerous illnesses.<br />
4 - It is absurd to practice acupuncture without deeply delving into the patho-physiologic<br />
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nature of the illness. The diagnosis of the causes and forms of the illness and of the sites affected<br />
are vital in the evaluation of the state of emptiness or fullness of the blood and jingluo in light of<br />
establishing an adequate therapy.<br />
PARAGRAPH 2<br />
_ “The art of needling resides in rapidity and slowness” means: Needling<br />
must be carried out rapidly or slowly. 95.<br />
_ “The little worker watches over guan” wishes to say: The inferior<br />
physician only takes into account the 4 limbs and ignores the<br />
movements of going-returning of the blood and energy, of the perverse<br />
energy and of the essential energy. “The great worker controls go” implies:<br />
The good physician knows how to master the energetic driving force.<br />
“The propulsive movements of the go do not leave the points ...” means to<br />
say: One must know how to determine the emptiness and fullness in<br />
order to apply a slow or rapid needling. “go at the level of the point is subtle”<br />
suggests: After needling, once daqi is obtained, one must know how to<br />
conserve it.<br />
_ “At the time of arrival, do not go against it” implies: At the time of<br />
fullness, tonification is forbidden. “At the time of departure, do not go in<br />
pursuit” means: At the time of emptiness, dispersion is contraindicated.<br />
_ “Do not deviate the slightest...” implies: The energy is easily lost.<br />
_ “Unable to expel, even by hammering...“ implies: By failing to<br />
recognize the methods of tonification and dispersion, needling does not<br />
modify the state of insufficiency of the essential energy and blood, and<br />
the perverse energy does not regress.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - N.V.N.:<br />
This paragraph defines the first basic notions of the practice of acupuncture:<br />
1 - The effect of needling depends on the type of manipulation of the needle. The arrival of<br />
the essential energy resides in slow manipulation and rapid manipulation during insertion and<br />
removal of the needle.<br />
2 - The inferior acupuncturist only knows a limited number of points located on the<br />
4 limbs. The qualified acupuncturist wisely utilizes tonification and dispersion and detects the<br />
harmonious and peaceful nature of the energy.<br />
3 - The hole (acupuncture point) is the site of pathophysiologic activity of the blood and<br />
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energy. Knowledge of it permits a diagnostic evaluation of the state of emptiness or fullness of the<br />
blood and energy, and, in this manner, authorizes the good choice of needling technique, slow or<br />
rapid manipulation, during tonification or dispersion.<br />
The reactive phenomena at the level of the points are subtle. During insertion of the<br />
needle, one must observe not only the sensation of daqi, but also the going-returning movements<br />
of the energy in order to avoid technical errors.<br />
4 - If the perverse energy is in fullness, one must not go to meet it in order to tonify.<br />
During its departure, dispersion is strictly forbidden at the risk of provoking an escaping of the<br />
source energy into a state of emptiness.<br />
5 - During insertion and the obtaining of daqi, one must use the appropriate technique<br />
without even the minutest of deviations because this type of daqi easily disappears. 96.<br />
6 - Ignoring the principle of tonification and dispersion often carries with it lost<br />
opportunities like an arrow on a bowstring which is not released at the opportune moment. The<br />
blood and energy of the patient becomes exhausted, and the perverse energy is not eliminated.<br />
PARAGRAPH 3<br />
_ “To know the going-returning movements” is to know how to determine<br />
the contrary and favorable movements, the insufficient and excess.<br />
“The little worker gets lost in the dark” shows the incapacity of the inferior<br />
physician to comprehend the fineness and complexity of the energy.<br />
_ “Efficacy resides in learning the technique” implies the mastering of<br />
acupuncture methods.<br />
_ “ going is contrary” means: the departure of the energy in a state of<br />
emptiness is contrary. “return is favorable” designates: The returning<br />
movement of the energy in a peaceful and harmonious state is<br />
favorable.<br />
_ “To know clearly the contrary and favorable is to act correctly without<br />
error” contains the sense of knowledge of the the points to needle,<br />
_ “To go in opposition and eliminate” is to disperse. “To go in pursuit and<br />
help” is to tonify.<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph stresses the notions of waiting for the energy, of the “favorable” and<br />
“contrary” movements necessary to the application of the methods of tonification and dispersion.<br />
1 - The practice of acupuncture demands the following fundamental knowledge:<br />
_ the going-returning movements of the energy,<br />
_ the rules of “contrary-favorable” and “empty-fullness”,<br />
_ the essential nature of waiting for the energy for the purpose of seizing the opportune<br />
moment to perform the needling.<br />
The incompetent acupuncturist ignores these rules and understands neither the fantastic<br />
and subtle effects of the energy nor the mechanism of its functioning.<br />
2 - The qualified acupuncturist knows perfectly the importance of the use of acupuncture<br />
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methods and the meaning of waiting for the energy.<br />
3 - The departure of the perverse energy leaves the essential energy on the spot in a state<br />
of emptiness; it grows weak and has the name of “ni” (contrary). on the other, the arrival of the<br />
essential energy denotes that it is normal, therefore peaceful and harmonious. One give this the<br />
name “shun” (favorable). 97.<br />
4 - Comprehension of the importance of the favorable and contrary movements of the<br />
energy no longer creates doubt in the choice of points for therapeutic purpose.<br />
5 - In basing one’s judgment on the direction of the circulation of the jingmai (principal<br />
channel), to go in front of the energy and transmit to the needle rotatory movements is the process<br />
of dispersion; to follow the direction of circulation of the jingmai and transmit to the needle<br />
rotatory movements is to master the technique of tonification.<br />
PARAGRAPH 4<br />
_ “To render emptiness into fullness” means: one must apply the<br />
technique of tonification in the event of emptiness of “qi Kou” (mouth<br />
of the energy: radial pulse). “To excrete that which is full”, One must apply<br />
the technique of dispersion in the event of fullness of “qi Kou”.<br />
_ “To eliminate compressions” is to dissolve the stagnation of perverse<br />
energy in the jingmai. “To render fullness into emptiness” is to disperse the<br />
perverse energy in fullness located within the channel.<br />
_ “First slow, then rapid, is to render full” implies the sense of slow<br />
implantation and rapid withdrawal of the needle (in the case of<br />
tonification). “First rapid, then slow, is to render empty” implies the sense of<br />
rapid implantation and slow withdrawal of the needle (in the case of<br />
dispersion).<br />
_ “To speak of emptiness and fullness, like to be or not to be” means to say:<br />
To speak of fullness when the energy is present, and to speak of<br />
emptiness when the energy is absent. “To examine before and after, like to<br />
lose and not to lose” means to say: one must determine the emptiness and<br />
fullness of the energy to order to apply in the first place or second<br />
place tonification or dispersion and to examine for the regression or<br />
persistence of the energy.<br />
_ “This is emptiness, this is fullness- like gain and loss” means: During<br />
tonification, the subject quivers as if he gained something, and during<br />
dispersion, he jumps as if he lost something.<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph defines the terms used in the techniques of tonification and dispersion.<br />
1 - In the event of emptiness of the radial pulse, one must utilize the method of<br />
tonification to reinforce the potential of the essential energy; and in the event of fullness, one<br />
must utilize the method of dispersion to excrete the perverse energy. 98.<br />
Qi kou is located in the radial groove where jingqu (Lu 8) is found. The lung being the<br />
“Mother” of energy, the emptiness and fullness of the collection of the energy must be examined<br />
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at this level, hence the name “mouth of the energy” (qi Kou). Qi kou is located 1 cun (thumb, inch)<br />
from Yuji (Lu 10), which is why it has the name “cun kou” (“mouth at 1 cun”).<br />
2 - In the event of chronic compression/stagnation at the level of the channels, one must use the<br />
method of dispersion to dissolve it; and, in the event of illness of perverse energy in an evolutive<br />
period, one must also use the method of dispersion to excrete it by the path of the needle.<br />
3 - Slow implantation and rapid withdrawal of the needle are the actions of tonification.<br />
This method can tonify emptiness and render it full.<br />
Rapid implantation and slow withdrawal of the needle is associated with the method of<br />
dispersion; this technique can eliminate fullness and render it empty.<br />
4 - During tonification in order to render full the essential energy when it is in a state of<br />
emptiness, the subject feels a sensation of heat or warmth at the tip of the needle.<br />
During dispersion in order to render empty the perverse energy when it is in a state of<br />
fullness, the subject feels a sensation of freshness or cold.<br />
This is why, before needling, one must determine the emptiness or fullness in order to<br />
perform, before or after, the technique of tonification or dispersion; at the same time, observe for<br />
the phenomena of regression or persistence of the perverse energy.<br />
5 - During tonification, it is necessary to provoke a feeling of gain in the patient, and,<br />
during dispersion, it is necessary to provoke a sensation of loss in the patient.<br />
PARAGRAPH 5<br />
_ “Perverse energy (xieqi) is at the top” means to say: the attack of<br />
perverse energy always occurs in the upper part of the body.<br />
_ “Impure energy (Zhuo qi) at the center” implies: in the course of food<br />
metabolism, the jing (pure energy, essence) of the cereals reaches the<br />
lung, while Zhuo qi (impure energy) passes to the intestines. A diet<br />
disturbance or an exposure to cold or heat after a meal is the origin of<br />
an intestinal ailment.<br />
_ “Clear energy (qing qi) is down below” means: the “humid” energy of<br />
earth, during its aggression, always infiltrates into the organism via<br />
the feet.<br />
_ “To needle the top” implies: needling must be done at Xian Mai<br />
(vessels of the fossa: vessels located at the nucha) in order to eliminate<br />
the perverse energy.<br />
_ “To needle Zhongmai (center vessels)” means: needle the Ho point of<br />
yangming to disperse Zhuo qi (impure energy). 99.<br />
_ “Needling deeply immerses the perverse energy” means to say: in the<br />
superficial illnesses, needling must not be deep because the perverse<br />
energy can follow the path of the needle to infiltrate more toward the<br />
interior.<br />
_ “Skin, flesh, muscles and vessels have their location” means: The jingmai<br />
have their specific localizations.<br />
_ “To needle the 5 vessels is to provoke death” implies: in illnesses caused<br />
by insufficiency of energy of the “center”, use the needle to disperse<br />
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the vessels of the 5 organs is a fatal procedure.<br />
_ “To needle the vessels of the 3 yang channels” means: dispersion of the<br />
totality of the energy of the 3 yang channels can trigger a grave<br />
weakness that is difficult to restore.<br />
_ “To monopolize yin is to also provoke death” means to say: Needling<br />
Wuli (LI 13) 5 times in succession is fatal.<br />
_ “To monopolize yang” is to provoke violent madness” implies: the<br />
needling the 3 yang channels causes frenzy.<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph defines 3 types of perverse energy:<br />
_ cosmic perverse energy (xieqi),<br />
_ dietary perverse energy (Zhuo qi),<br />
_ terrestrial perverse energy (qing qi).<br />
1 - Infiltration of cosmic perverse energy (wind-Cold) occurs in the cephalic region, hence<br />
the expression: “The perverse energy is at the top”.<br />
2 - During food metabolism at the level of the stomach, it transforms the cereals into<br />
energy called “terrestrial” immediately absorbed by the spleen, which has the essential role of<br />
conversion of this cereal energy into jing (essence) and conducts it to the lung (according to the<br />
“mother-son” law). The lung has the function of combining the Cereal jing and celestial energy<br />
(air) to transform them into ying (nutritive) energy.<br />
As for the residues of the cereals, they are repelled toward the intestines in order to<br />
undergo a new transformation: the pure energy goes to the kidney by the mesenteric routes and<br />
the impure energy (Zhuo qi, in the form of feces and urine) is evacuated to the exterior (anal and<br />
urinary routes).<br />
A dietary disorder influences digestion and can trigger gastrointestinal pathology. For<br />
this reason, the text states: “The impure energy is at the center”.<br />
3 - “Cold-Damp” energy, in order to infiltrate into the organism, always manifests in the<br />
first place at the feet, hence the expression: “The clear energy is down below”. 100.<br />
4 - Perverse energy always attacks the upper part of the body, particularly the head<br />
region. One must always choose the points of this region to evacuate it by the route of the needle.<br />
5 - To excrete perverse energy lodged in the stomach and intestines, one must always<br />
choose the he point, which is Sanli (St 36) belonging to the “earth Channel” and “earth point”.<br />
here, the term “Zhongmai” does not designate the Chongmai of the curious vessel group, but the<br />
“Center Vessel” which is none other than the spleen-stomach system because spleen = Center =<br />
earth.<br />
6 - In the external syndromes, deep needling is strictly forbidden. An erroneous<br />
technique does not eliminate the perverse energy, but, to the contrary, helps it to progress toward<br />
the interior to aggravate the illness.<br />
7 -Skin, flesh, muscles and vessels each have their own specific site. These are also the<br />
sites of appearance of the syndromes and therapeutic sites of the jingluo of the entire organism.<br />
8 - In the illnesses of the internal organs, the source energy is always in a state of<br />
insufficiency. Needling done on the yin channels of the 5 organs according to the “great<br />
dispersion” method always worsens the illness and accelerates death, hence the expression: “To<br />
needle the 5 vessels is to provoke death”.<br />
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9 - During needling, the non-determination of emptiness and fullness of the 3 yang<br />
channels is the cause of physically exhaustion of the individual which is difficult to restore,<br />
hence the expression: “To needle the 3 yang channels is to exhaust the patient”.<br />
10 - An erroneous needling of the arterial point Wuli (LI 13), located 3 cun above Chize<br />
(Lu 5), can exhaust the energy of the 5 organs and cause death, hence the expression: “To<br />
monopolize yin is to provoke death”. (1).<br />
1. See explanation in Chapter 2 (“Origin of the shu-antique points”) of this Classic.<br />
11 - An erroneous needling of the 3 yang channels can provoke an intense exhaltation<br />
which puts one outside oneself, hence the expression: “To monopolize yang is to provoke violent<br />
madness” (Kuang).<br />
These therapeutic recommendations are not negligible in acupuncture practice because the<br />
effectiveness of treatment depends on it.<br />
PARAGRAPH 6<br />
_ “To observe the complexion of the face and examine the color of the eyes in<br />
order to appreciate the victorious energy and submissive energy; look at the body to<br />
determine what is in motion and what is in repose...” means: the great worker<br />
knows all of these problems. “... and to evaluate the beating pulses which can be<br />
small or large, slow or rapid, slippery or rough”. This means: examining the<br />
“foot” pulse and “inch” pulse allows study of the cause of the illness.<br />
_ “To know the essential energy and perverse energy...” is to know how to<br />
discern the “Empty Perverse” and “True Perverse”. “The right hand<br />
implants the needle and the left hand presses' against the side of the point of impact,<br />
etc.” means: The method of needling resides in the precise identification<br />
of the opportune moment for the insertion and withdrawal of the<br />
needle.<br />
_ “During the arrival of the energy, remove the needle...” implies<br />
that the removal of the needle can only take place after balancing the<br />
energy by tonification or by dispersion; “Balancing is realized before and<br />
after...” implies: The success of the act of acupuncture can only be<br />
obtained after having knowingly performed the methods of tonification<br />
and dispersion.<br />
_ “Articulation/Liason; 365 reunions, etc.” implies: the effects of the<br />
permeation of the luomai (secondary vessels) takes place at the level of<br />
the “articulations” (points).<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
Examination of the complexion and pulses, discernment of perverse energy and essential<br />
energy, arrival (daqi) of the energy and removal of the needle, and appreciation of the effect of<br />
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101.
needling at the level of the points of impact are also fundamental components of the practice of<br />
acupuncture.<br />
1 - The good physician examines the body and studies the complexion and change in color<br />
of the eyes (2) in order to determine the benignness and seriousness of the illness. From the<br />
character of the pulse, in particular the small or large, slow or rapid, slippery or rough natures<br />
of the “foot” and “inch” pulses, one can evaluate the pathologic state of the patient.<br />
2 - The good physician knows perfectly the agents of aggression which are none other than<br />
“Empty perverse” or “True perverse” (3). To eliminate it, and during insertion and removal of the<br />
needle, the use of the right hand and left hand is not the same.<br />
3 - Before implanting the needle, one must wait for the arrival of the energy (daqi) and use<br />
the methods of tonification or dispersion to realize the harmonization of the “opening” and<br />
“closing”, of the “ending” and “beginning”, of the “interior” and “exterior”. Only the devoted<br />
physician can realize it.<br />
4 - The 365 articulations or “reunions” are the 365 points located in the places called<br />
“articular” formed by the luomai, carriers of blood and energy from the “jinmai” (tendinomuscular<br />
channels) to permeate and irrigate the tendons and bones, flesh and skin of the entire<br />
organism.<br />
PARAGRAPH 7 102.<br />
_ “The energy of the 5 organs is exhausted in the interior...” . This means to<br />
say that qi Kou (mouth of the energy: radial pulse) being in emptiness,<br />
if one needles the he points of the yang channels in order to treat yang<br />
(external) illnesses, or else, if one allows the needle to remain in place<br />
in order to await the arrival of the yang energy, the energy of the<br />
interior will be destroyed. At the moment of death, the subject is calm<br />
because the yin energy is totally absent.<br />
_ “The energy of the 5 organs is exhausted at the exterior...” means: At the<br />
exterior, the energy of qi Kou being in emptiness, if one needles the<br />
shu points (3rd shu antique point), and if one leaves the needle in place<br />
in order to await the arrival of the yin energy, when it arrives, it<br />
drives the yang energy back toward the interior and provokes a<br />
contrary circulation, responsible for death. At the moment of death, the<br />
subject is agitated because the yin energy is excessive.<br />
2. regarding the color of the eyes, see the explanation of Ma Shi:<br />
“The jing (essence) of the 5 organs and 6 bowels gather at the eyes, site of reflection of the colors. The appearance of a<br />
fresh and brilliant color at the eyes is an indication of good health. similarly, a “clear” speaking voice with clear “tone” permits<br />
differentiation of the physiologic state and pathologic state.<br />
3. As for “Empty Perverse” and “True Perverse”, here is the definition of these phenomena described in the Suwen<br />
(Chapter 26- N.V.N. Edition):<br />
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“a) “Empty perverse” designates the emptiness of the 8 principal astronomic rhthyms which are:<br />
_ spring equinox, _ beginning of spring,<br />
_ autumn equinox, _ beginning of summer,<br />
_ summer solstice, _ beginning of autumn,<br />
_ winter solstice, _ beginning of winter.<br />
b) “True perverse” designates wind which penetrates into the organism by the sweat glands during a sweat during<br />
physical effort.<br />
In other words, the energy of the four seasons and of the 8 annual divisions profits from the emptiness of the organism in<br />
order to infiltrate there, hence the name “Empty Perverse”; and, during sweating, opening of the sweat glands favor the penetration<br />
of wind into the organism, hence the name “True Perverse”.<br />
EXPLANATIONS AND COMMENTARIES<br />
N.V.N.:<br />
This paragraph defines the causes of the “Empty” nature of the radial pulse and their<br />
consequences.<br />
1 - The very small, very supple and superficial radial pulse only being perceived with a<br />
light touch of the fingers and disappearing with a stronger touch, is the sign revealing emptiness<br />
of the kidney with exhaustion of the marrow and disorder of the jing (essence). It is a sign of<br />
emptiness/destruction of the yin of the interior.<br />
During needling, the choice of the he points of the yang channels and use of the method of<br />
leaving the needle in place in order to tonify the yang energy are harmful to the yin part because<br />
this maneuver augments the exhaustion of the energy of the interior, a fatal phenomena. At the<br />
moment of death, the subject is calm because the energy of the organs is totally exhausted and is<br />
found in the state of Emptiness/Escape.<br />
2 - The very galloping, very soft radial pulse disappearing with a light touch of the<br />
fingers is a grave, pathognomic sign of the yang energy which tends towards exhaustion.<br />
During needling, the choice of the shu points (3rd shu antique point) of the limbs and the<br />
use of the method of allowing the needle to remain in place in order to tonify the yin energy at the<br />
interior is detrimental to the yang energy in a state of emptiness because this maneuver augments<br />
the exhaustion of this energy and traps it in the interior following a flow in the wrong way<br />
(afflux), responsible for death. At the moment of death, the subject is agitated because, relative to<br />
yang, the yin energy is in excess.<br />
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CHAPTER IV<br />
Pathologic Forms of Attack on the Organs<br />
and Bowels by Perverse energy<br />
(xieqi Zang Fu Bing xing)<br />
Chapter 4 of the Lingshu studies the infiltration of perverse energy into<br />
different parts of the organism.<br />
From the differentiation of yin and yang, the etiologic factors of aggression<br />
are multiple. Examination of the complexion and pulse in that case constitutes one of<br />
the fundamental elements of diagnosis.<br />
The 6 types of pathological pulses<br />
_ hurried<br />
_ slow<br />
_ changeable/unsettled<br />
_ small<br />
_ slippery<br />
_ rough<br />
allow solution to the choice of points.<br />
Ma Shi notes: “In this chapter, the first 3 paragraphs study the processes of<br />
the attack of perverse energy and the 4th, 5th... describe the pathological forms<br />
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103.
which result, hence the title: “Pathologic Forms of Attack on the Organs and Bowels<br />
by Perverse energy” (xieqi Zang Fu Bing xing).<br />
This chapter contains 23 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“How does perverse energy attack the human body?”<br />
Qi Bo: 104.<br />
“It attacks the upper part of the body.”<br />
Huangdi:<br />
“Are its limits the top and bottom?”<br />
Qi Bo:<br />
“The upper half of the body is attacked by perverse energy, and<br />
the lower half by humidity. This is why it is said: “When perverse energy<br />
affects man, it is not localized in a constant way. In attacking yin, it implies towards<br />
the bowel, and, in attacking the yang, it reaches the channel.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“This paragraph implies the fundamental relationships between the organs and bowels.<br />
yin and yang, complexions and pulse, energy and blood, skin and dermis, jing and luo..., interior<br />
and exterior. The combination of these pieces of information for a therapeutic objective can only<br />
be accomplished by the good physician.<br />
1 - “Perverse energy (xieqi)” is an energy produced by wind, rain, cold, heat; that is to<br />
say, by an energy originating from heaven (energy of the environment; celestial energy). This<br />
perverse energy attacks the upper part of the body.<br />
2 - “Humidity” is an energy belonging to water, to earth (terrestrial energy). For this<br />
reason, it attacks lower part of the body.<br />
Briefly, this paragraph concerns the processes of attack of the perverse energy on the<br />
human body differentiated into upper and lower parts. But once within the organism, its site of<br />
fixation is not constant; it hits either the yin or the yang to localize in the bowel or organ. The<br />
problem then becomes very complex.”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“yin and yang are only different by their names. They are<br />
associated with the same system; the top and bottom are united; the<br />
jingluo traverse the body in a circle without end; perverse energy<br />
infiltrates into the organism at the level of yin or yang, at the top or<br />
down below, to the right or left, without fixed rules. Why?<br />
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Qi Bo:<br />
“The places of reunion of the perverse energy are found on the<br />
face. Perverse energy only affects man at the moment of emptiness of<br />
his yang or during physical fatigue... . similarly, the opening of the<br />
pores during perspiration after a favored meal also allows infiltration<br />
of perverse energy into the organism.<br />
When it attacks the face, it descends to the yangming; when it<br />
attacks the nucha, it descends to the taiyang; when it attacks the cheek,<br />
it descends to the shaoyang; when it attacks the thorax, back or flanks,<br />
these are the channels which are injured.”<br />
Huangdi:<br />
“Where does it proceed to attack yin?”<br />
Qi Bo:<br />
“Generally, the attack of yin starts at the level of the arms and<br />
legs where the skin of the internal surface is thin and the flesh flaccid.<br />
For this reason, attack of the wind is always located at the yin part of<br />
the limbs.”<br />
Huangdi:<br />
“Can that cause disturbances of the organs?”<br />
Qi Bo:<br />
“During attacks of the wind, the organs are not necessarily<br />
affected because, when it arrives at the channel, it provokes fullness of<br />
the energy of the organ. Therefore, it is obliged to deviate toward the<br />
bowel.<br />
This is why when perverse energy attacks yang, it flows out into<br />
the channels, and when it attacks the yin, it slips into the bowels.”<br />
EXPLANATIONS AND COMMENTARIES<br />
1 - Zhang Shi explains:<br />
“This paragraph addresses the problem of the energy and blood at the level of the<br />
epidermo-dermal system linked to the jingluo and the organs and bowels.<br />
1 - “yin and yang” designates the blood and energy of the organs and bowels. Despite<br />
different names, it constitutes, in reality, a single system, “blood-energy”.<br />
2 - “Top and bottom are united” implies the processes of “entry-exit” and “root” and<br />
“summit”.<br />
3 - “The jing and luo traverse the body” concerns the circulation of ying (nutritive)<br />
energy beginning with the Hand Taiyin (Lu) and ending with the Foot Jueyin (Li); then, from the<br />
jueyin, it returns to the taiyin in order to restart another cycle, realizing, in this manner, a<br />
circle without end.<br />
4 - “Top, bottom, left, right ...” designates the head, face, arms and feet. Perverse energy<br />
attacks the yang (head, face) or yin (arms and legs). This is why, there are not fixed rules for the<br />
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perverse energy. 106.<br />
5 - “The sites of reunion of yang energy are all found on the face”. This means to say that<br />
the yang energy arrives at the face in order to reach the “orifices”.<br />
6 - “When perverse energy affects the face, it descends to the yangming; when it affects<br />
the neck, it descends to the taiyang; when it affects the cheeks, it descends to the shaoyang, etc.”<br />
These vessels (yangming, taiyang, shaoyang) designate the luo of the 3 yang channels of<br />
the foot and hand; they pass everywhere via the nucha and neck to reach the head and face, then,<br />
encircle the head to redescend to the thorax and abdomen, to the shoulders and back. These parts<br />
of the body constitute the sites of circulation of the luomai of the 3 yang channels.<br />
7 - “Skin” makes up part of the external area of the body associated with the 3 yang<br />
channels. During the aggression of the perverse energy, it is the skin and dermoskeleton which<br />
are the first affected. The perverse energy remains there before infiltrating into the luomai.<br />
8 - The term “it descends ...” means that the perverse energy is first found in the skin<br />
which is yang belonging to the sunluo (energetic capillaries) and luo (secondary vessels) before<br />
being directed deeply towards the yang channels. This is why the text states: “When the perverse<br />
energy attacks yang, it flows out toward the channels.”<br />
9 - “Attack of the yin starts ...” at the internal surface of the arm and leg, sites of the<br />
circulation of the luomai of the 3 yin; the external surface is associated with yang and the<br />
internal surface with yin. The skin of these areas is thin and the flesh flaccid. For this reason,<br />
the text emphasizes: “Attack of yin starts at the internal surface of the arm and leg”, that is to<br />
say at the level of the skin belonging to the 3 yin to be directed toward the luomai of the 3 yin.<br />
10 - In Chapter 63 (“Discourse on Needling on the Opposite side”) of the Suwen, it is<br />
written: “When the “guest” (Ke) perverse energy” infiltrates into the organism, it first settles<br />
within the pilocutaneous system. From there, it spreads out or it takes the route of the sunluo<br />
(small luo or interstitial luo); from the sunluo, it spreads out or reaches the luomai (secondary<br />
vessels); from the luomai, it spreads out or reaches the jingmai (principal channels-vessels)<br />
linked to the 5 organs. From these latter, it invades the stomach and intestines.” Note, however,<br />
that the vessels of the 5 organs reaches the 6 bowels and that the vessels of the 6 bowels pass to<br />
the 5 organs to constitute the system of mutual relationship of the organs-bowels and of the<br />
jingmai (principal channels-vessels).<br />
11 - The blood and vessels belonging to yin are specific components of the organs.<br />
Infiltration of perverse energy into the jing (channel) is a triggering factor of the fullness of the<br />
energy of the organ which prevents it from staying there. It is forced to divert toward the bowels,<br />
particularly to the stomach and intestines. In this way, once it arrives in the yangming belonging<br />
to the area called “Center-earth”, site of convergence of the thousand beings, the perverse energy<br />
remains there and does not go elsewhere.”<br />
II - Ma Shi comments:<br />
“The text clearly explains the process of infiltration of perverse energy into the human<br />
body. If perverse energy infiltrates into the yin channel at the moment when the energy of the<br />
organ is still strong, that is to say in a state of plethora, it is directed towards the bowel. In<br />
contrast, if it penetrates into the yang channel, it circulates within the channel affected. 107.<br />
Huangdi’s question shows that this is the source of health problems, and Qi Bo’s reply<br />
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explains to him that the sites of infiltration of perverse energy could be:<br />
_ the upper half of the body, site of attack of wind, cold and heat,<br />
_ the lower half, site of penetration of humidity.<br />
Penetration of perverse energy into the organism does not obey absolute rules. Therefore,<br />
for example, when it infiltrates into the yin channel, it reaches the yangming bowel (St), and when<br />
it infiltrates into the yang channel, it only evolves in the affected channel.<br />
1 - Why does it only evolve only in the affected channel?<br />
All the sites of reunion are found at the face. Perverse energy profits from the state of<br />
emptiness of the organism caused by being overtaxed, by a dietary disturbance or by the opening<br />
of the pores during sweating in order to infiltrate there.<br />
If it attacks the face, it penetrates into the areas belonging to the hand and Foot Yangming<br />
where the points yingxiang (LI 20), Chenqi (St 1), etc. are found. In this case, the text states:<br />
“Perverse energy “descends” into the yangming”.<br />
If it attacks the angle of the mandible, it penetrates into the hand and Foot Shaoyang where<br />
the points Tianyou (SJ 16), Tongqi (GB 20), etc. are found. In this case, the text states: “ The<br />
perverse energy “descends” into the shaoyang”.<br />
The shoulder, back and the 2 sides of the thorax (flanks) are the areas belonging to the 3<br />
yang. When these regions are attacked, the energy is directed toward the channels that are found<br />
there. In this case, the text clarifies: “When perverse energy attacks yang (the yang part of the<br />
body), it “descends” into the corresponding channels”.<br />
2 - What is the process of attack of the bowel when perverse energy infiltrates into the yin<br />
channel?<br />
If the perverse energy attacks the yin channel of the hand, the affliction starts at the arm,<br />
and if it attacks the yin channel of the foot, the affliction starts at the leg because, at these sites,<br />
the skin is thin and the flesh is flaccid... . This aggression only involves the yin channels and not<br />
necessarily the internal organs because the energy of the organ is still in fullness; the perverse<br />
energy, not able to transform into “guest energy” (Ke qi), is pushed away towards the bowel. This<br />
is why the text states: Attack of yin (yin channel) causes that of the bowel.”<br />
III - N.V.N.:<br />
Zhang Shi’s and Ma Shi’s explanation is very clear. Nevertheless, we emphasize the word<br />
“descends” used in this paragraph.<br />
In effect, in order to infiltrate into the jing (principal channel), the perverse energy must<br />
pass through the epidermo-dermal system, where the sweat glands, sunluo (small energetic<br />
capillaries) and luo (secondary vessels) are found.<br />
The “descent” of perverse energy simply represents the movement from the superficial<br />
towards the deep. The interpretation of this word in the sense of movement towards bottom of the<br />
body along the length of the channel is false. 108.<br />
PARAGRAPH 3<br />
Huangdi:<br />
“How can the organ be attacked by perverse energy?”<br />
Qi Bo:<br />
“Worries, sadness, fear and fright injure the heart.<br />
Cold attacks the body and swallowing cold liquids damages the<br />
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lung. Aggression of these two types of cold injures, at the same time, the<br />
interior and exterior provoking an afflux of energy toward the top.<br />
When a fall causing blood stasis in the interior, or else when<br />
there is a strong anger, the energy rises and does not come back down;<br />
it accumulates in the hypochondria and injures the liver.<br />
Blows and injuries, sexual relations during intoxication or an<br />
exposure to wind during perspiration injures the spleen.<br />
Physical effort like lifting a heavy weight, sexual excess or a bath<br />
during perspiration injures the kidney.”<br />
Huangdi:<br />
“How are the 5 organs when attacked by wind?”<br />
Qi Bo:<br />
“yin and yang are affected simultaneously. The perverse energy is<br />
victorious at that time.”<br />
Huangdi:<br />
“good.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph studies the pathological processes of the organs during attack by<br />
perverse energy.<br />
1 - “Perverse energy infiltrates into yin and passes to the bowels” because the energy of<br />
the organ is still strong and in a state of fullness.<br />
shen qi (mental energy) still being conserved in the interior, the blood and vessels are<br />
full. If the disturbance of the energy is of internal origin, the perverse energy profits from the<br />
state of emptiness to infiltrate into the interior. 109.<br />
wind is the first causal agent of the “hundred diseases”; it has the power to propagate and<br />
be transformed.<br />
2. “yin and yang are affected simultaneously means: the interior and exterior are<br />
disordered together.<br />
The text states: “The 8 types of wind follow the emptiness (of the energy of the body) in<br />
order to provoke disease. simultaneous attack of the 3 yin is serious and fatal.”<br />
In this way, the internal peturbation of the organs (by psychological and digestive<br />
elements) is a factor favoring attack by perverse energy. This is why the patient always looks to<br />
avoid the wind as one would avoid a projectile (launching stones or arrows).<br />
Briefly, this paragraph is divided into 2 parts:<br />
_ the first part concerns shen-zhi (mental-will) of the interior which must be maintained<br />
_ and the second concerns wind coming from the exterior which must be avoided.<br />
II - Ma Shi explains:<br />
“This paragraph studies the causes of disease of the 5 organs. They can be of external or<br />
internal origin. But in order for strong perverse energy to infiltrate into the organ, yin and yang<br />
must originally be disordered. This notion completes the previous one, according to which<br />
“perverse energy cannot penetrate into the organ when the energy of that organ is in fullness”.<br />
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Also, Qi Bo says that the energies do not resemble one another. There are different types<br />
originating from internal peturbations:<br />
a - Worries, sadness, fear and fright which injure the heart.<br />
b - Cold body and cold coming from ice cold drinks which injures the lung.<br />
The presence of these 2 types of cold simultaneously damage the interior and exterior of<br />
the organism causing an energetic afflux towards the top responsible for disease.<br />
c - Falls and contaminated blood accumulations (hematoma) in the interior or strong anger<br />
provoking an accumulation of energy in the hypochondria, which injures the liver.<br />
d - Blows and injuries, sexual relations in a drunken state or exposure to wind while<br />
perspiring injure the spleen.<br />
e - Lifting of heavy weights, sexual excess or bathing while perspiring injures the kidney.<br />
Roughly, such are the diseases of internal origin favoring the penetration of perverse<br />
energy into the organism. In reality, although one speaks of exposure to wind, bathing while<br />
perspiring, etc., disease caused by perverse energy always starts originally by an internal<br />
disturbance. 110.<br />
On the one hand, in order for there to have been an attack on the 5 organs by wind, the<br />
3 yin and 3 yang channels must originally be affected. On the other hand, if a single yin channel<br />
is affected, infiltration of perverse energy into the organ is impossible because the energy of this<br />
organ is in a state of fullness.”<br />
PARAGRAPH 4<br />
Huangdi:<br />
“The head, face, body, bones and muscles are all related. similarly,<br />
the blood unites with the energy in order to circulate throughout the<br />
entire body. When the climate is cold, the earth is chapped and water<br />
transforms into ice. If this cold is sudden and harsh, it is the hands and<br />
feet that become numb, not the face. Why?”<br />
Qi Bo:<br />
“The blood and energy of the 12 jingmai and the 365 luo are<br />
directed together toward the face in order to reach the “orifices”.<br />
The energy “jing yang” (yang essence) comes back up to face to<br />
attend to vision.<br />
The energy “Bie” (distinct energy) comes back up to the ears to<br />
attend to hearing.<br />
The energy “Tong” (Dong) (innate, a priori energy) comes back up<br />
to the nose to attend to the sense of smell.<br />
The energy “Zhou” (impure energy) created at the level of the<br />
stomach comes back up to the lips and the tongue to attend to the sense<br />
of taste.<br />
The liquid substances follow these energies and gather together at<br />
the face. The skin there is thick, the flesh firm... .<br />
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This is why the weather, even very cold or very hot, cannot<br />
triumph over these energies.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“This paragraph studies the gathering of the blood and energy of the organs and bowels, of<br />
the jing and luo, at the level of the “orifices”.<br />
1 - “The head, face, bones and muscles... energy and blood” implies: the blood and energy<br />
of the different parts of the body are identical. 111.<br />
2 - The taiyin makes up part of zhi yin in yin; it responds to the earth and to the 4 limbs.<br />
This is why when the cold is excessive, the earth becomes chapped... and water is transformed<br />
into ice. In man, “the hands and feet become numb”; this reactive phenomena is due to the effect of<br />
the response of the spleen to influences of earth on the living being.<br />
3 - “The blood and energy gather at the face... celestial (climatic) cold and heat cannot<br />
triumph over these energies” implies that the yin and yang energies, organic cold and heat, rise<br />
from below toward the top and that the upper half of the body responds to the energies of heaven.<br />
4 - The energy and blood of the jingmai and the 365 luo have their source in the shaoyin<br />
(Ki). They are born of the Foot Yangming (St), are directed toward the Hand Shaoyin (He) and flow<br />
out toward the Hand Taiyin (Lu)... .<br />
“jing yang” (yang essence) is the “jing-shen” energy (mental essence) of the heart and<br />
kidney; at the top, it reaches the eye to form the pupil.<br />
“Bie qi” (“distinct” or “different” energy) is also the energy of the heart and kidney, but<br />
it deviates towards the ear to attend to hearing.<br />
“Tong qi” (“innate” or “ancestral” energy) is the “great energy” (Daiqi) coming from the<br />
kidney. It accumulates in the thorax and reaches the lung to fulfill its respiratory function, then<br />
passes to the nose to attend to the sense of smell.<br />
“Zhou qi” (impure energy) is the “jing” energy of the cereals. It comes from the stomach<br />
and ascends to the lips and tongue to attend to the sense of taste.<br />
“All the liquid substances of the energy flow towards the face ...” This means to state that<br />
the organic liquids follow the energy up to the face to make the skin and dermoskeleton shiny,<br />
then gather at the “orifices”.<br />
The lung governs the skin and responds to heaven; the spleen rules the flesh and responds<br />
to earth. “The skin is thick and the flesh is firm ...” implies: the “cold” and “heat” energy of<br />
heaven cannot prevail over that of man... . This means to state that the human energy defeats the<br />
celestial (climatic) energy.<br />
In conclusion, this paragraph defines the head and face as the site of reunion of the<br />
energies of the 3 yang channels. But when it is concerns the yin energy and yang energy, of cold<br />
and of heat, these go from the bottom upwards; this is why the study of the energy of the channels<br />
must be completed by that of the jing (essence) of the different organs.”<br />
II - Ma Shi explains:<br />
“If the face can withstand the cold, it is because it is the site of gathering of the organic<br />
liquids.<br />
If the head, face and body form a whole, it is because the bones are bound by the tendons<br />
and muscles and that they are irrigated by the same blood and the same energy. In principle,<br />
when it is cold or hot, in all the parts of the body one must feel the same sensation of cold or heat;<br />
then how is it that the hands and feet become cold while the face does not? 112.<br />
Qi Bo replies:<br />
“Man has 12 jing and 365 luo and places called “orifices” (eyes, ears, nose, mouth) which<br />
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are all located on the face. These are the site of gathering of the energy of the organic liquids; the<br />
skin there is thick and the flesh firm; this is why excessive cold and heat cannot attack the face.”<br />
III - N.V.N.:<br />
According to Quin Yue ren (also known as Bian Que), the face is the only part of the body<br />
that can withstand the cold.<br />
In effect, “the cranium is the site of reunion of the yang channels. The yin channels<br />
distribute to the neck or thorax, then return toward the bottom. Only the yang channels arrive at<br />
the cranium. For this reason, the face withstands the cold.”<br />
This explanation appears incomplete to us because the head and face are also the sites of<br />
gathering of the “jing” energy (essence) of the 5 organs.<br />
PARAGRAPH 5<br />
Huangdi:<br />
“What are the clinical manifestations during infiltration of the<br />
perverse energy into the organism?”<br />
Qi Bo:<br />
“The attack by “Empty Perverse” (Xu Xie) manifests by piloerection<br />
and shivers.<br />
Attack by “True Perverse” (Zheng Xie) is indicated by a slight<br />
change in complexion; the clinical signs are also imprecise like “to be<br />
or not to be”, “to persist and to disappear”, “without form and with<br />
form”. The situation is confusing... .”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph studies the confrontation of cosmic energy and human energy.<br />
heaven has 6 energies: wind, cold, heat, humidity, dryness and fire. Man also has these 6<br />
energies. This is why when “True Perverse” (Zheng Xie) attacks man, the complexion is slightly<br />
altered because the complexion is the color of the energy. As for the bodily manifestations, they<br />
are more imprecise like being or not being.<br />
The 6 energies of heaven are classified as:<br />
_ Empty Perverse (Xu Xie)<br />
_ True Perverse (Zheng Xie).<br />
Empty Perverse energies belongs to Ba Zheng (8 astronomic rhythms = 8 cardinal<br />
directions), and True Perverse energies are the seasonal energies of the year (see Chapter 2).<br />
In total, this paragraph studies the infiltration of perverse energy. Disease sometimes<br />
manifests at the level of the qi (energy) with change in complexion, sometimes at the level of xing<br />
(form) with change in the pulse.<br />
Sometimes the disease of the energy becomes reflected at “Chi Fu” (region which extends<br />
between the elbow and wrist), sometimes that of the form at the “foot” (Chi) pulse, sometimes at<br />
the “inch” (Cun) pulse.<br />
Perverse energy can transform unexpectedly, and in man it can materialize or not. It is<br />
therefore difficult to apprehend it. Only circumstantial reasoning allows its determination; such<br />
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113.
is the behavior of the experienced and qualified physician.<br />
Yu shi clarifies: Zheng qi (True Perverse) of heaven have their “cold, heat, humidity,<br />
dryness ...” predominance. This is why it carries the name “True Perverse”.<br />
II - Ma Shi comments:<br />
“When perverse energy attacks man, the “True Perverse” (Xu Xie) is generally perceived<br />
and the “Empty Perverse” (Zheng Xie) (1) is difficult to feel.<br />
According to Chapter 26 of the Suwen (Ba Zheng shen Ming lun: The Eight Astronomic<br />
Rhthyms): “The “Empty Perverse” designates wind in a state of emptiness coming from Ba Zheng<br />
(8 cardinal directions). As for the “True Perverse”, for example, in the course of physical<br />
overwork with abundant sweating and opening of the pores, the attack of wind is usually<br />
temporary and benign, explaining the difficulty in describing it.”<br />
PARAGRAPH 6<br />
Huangdi:<br />
“I have understood it said that:<br />
_ examination of the complexion in the determination of the<br />
disease is called “Ming” (perception).<br />
_ palpation of the pulses in the determination of the disease is<br />
designated “Chen” (genius). 114.<br />
_ questioning the patient in the determination of the disease is<br />
designated by the name “gong” (good worker; qualified physician).<br />
In order to go thoroughly into these methods: examine the<br />
complexion, palpate the pulses, question the patient ... What should I<br />
do?”<br />
Qi Bo:<br />
“The complexion, pulses and Chi (Chi Fu)”... are 3 components<br />
repercussing like drumstick and drum, shadow and echo, exactly<br />
replicated. It is also like the relationship between root and summit; if<br />
the root dies, the leaves dry up.<br />
The complexion and pulses, form and flesh, cannot be considered<br />
separately. To know one of these components is “gong”; knowing two of<br />
them is “Chen”; knowing three is “Ming”.”<br />
Huangdi:<br />
“I would like you to clarify the advantage for me .”<br />
Qi Bo:<br />
“The greenish complexion responds to the tense pulse.<br />
The red complexion responds to the cramped pulse.<br />
The yellowish complexion responds to the changing pulse.<br />
The whitish complexion responds to “feather” pulse (superficial).<br />
The blackened complexion responds to the “stone” pulse (deep).<br />
If, upon examining the pulses, one detects at the place of the<br />
corresponding pulse the pulse coming from the “victorious” chain<br />
(chain of inhibition), it is death. In contrast, the appearance of the<br />
pulse coming from the “productive” chain (chain of stimulation) is<br />
cure.”<br />
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1. See also definition of “Empty Perverse” and “True Perverse”, page 85, footnote 3.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph studies the relationship between the complexion, pulse and “Chi” (Chi<br />
Fu) which are intimately linked like drumsticks and drum, shadow and echo... .<br />
1 - The 5 bright complexions are the reflection of the essence energy (jing qi).<br />
The pulses are the result of the circulatory movements of ying-blood.<br />
here, “Chi” designates a type of energy and blood circulating outside the channels<br />
following the “luo” routes of the Hand Yangming (LI) and associated with the level of Chi Fu (area<br />
located between the elbow and wrist) of one part, and of the other part, another type of energy and<br />
blood circulating in Hand Taiyin (Lu) and belonging to “Chi-Cun” (“foot-inch”).<br />
These types of energy and blood are none other than the energy and blood produced at the<br />
level of the stomach and 5 organs. They are intimately linked like root and summit.<br />
2 - Form, flesh ...” designate Chi Fu.<br />
Knowing these three essential pieces of information (complexion, pulse and “Chi”), the<br />
practitioner is at once genius (Chen) and perceptive (Ming).<br />
3 - “Green, yellow, red, white and black” are the colors of the energies of the 5 organs and<br />
5 movements.<br />
“Tense, cramped, slippery, superficial and deep” designate the pulsologic natures of these<br />
organs and movements.<br />
Because they reflect like shadow and echo, the green complexion responds to the tight<br />
pulse, the red complexion to the cramped pulse, etc. The lone examination of the complexion<br />
allows the determination of the corresponding type of pulse, like Kun ( : earth) responding<br />
to Quan ( : heaven).<br />
If with a green complexion, one finds a superficial (feathery) pulse, and if with a red<br />
complexion one finds a deep (stone) pulse, etc., it is death because these pulses issue from the<br />
“victorious” (inhibitory) chain of yin and yang. In contrast, the green complexion associated with<br />
a deep pulse, the red complexion associated with a changing pulse, etc. are signs of cure because<br />
these pulses originate from the chain of production (stimulation); yang produces yin in<br />
accordance with the Dao of “birth of yang and growth of yin”.<br />
III - N.V.N.:<br />
remember the two types of pulses:<br />
_ the pulse responding to the 4 seasons (normal pulse)<br />
_ pathologic pulses.<br />
a - Pulses of the 4 seasons:<br />
These pulses are in agreement with the complexion:<br />
_ with the appearance of green color, the pulse is tense, and long (liver pulse).<br />
_ with the appearance of red color, the pulse is cramping excessive on arriving and<br />
insufficient on departing (heart pulse).<br />
_ with the appearance of yellow color, the pulse is changing and supple (spleen pulse).<br />
_ with the appearance of white color, the pulse is superficial and light (Lung pulse).<br />
_ with the appearance of black color, the pulse is deep and firm (kidney pulse).<br />
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115.
- Pathologic pulses<br />
These are not in agreement with the complexions:<br />
_ pulse coming from the chain of production of yin, yang and the 5 movements. Example:<br />
the deep pulse of the liver is a reactive pulse coming from the kidney. When water (kidney)<br />
stimulates wood (liver), it indicates cure.<br />
_ pulse coming from the chain of destruction. Example: The superficial pulse of the liver<br />
and a reactive pulse coming from the lung. In effect, attack of wood (liver) by metal (Lung) is a<br />
fatal sign.<br />
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116.
PARAGRAPH 7<br />
Figure 10<br />
Radial pulse and “Chi Fu”<br />
Huangdi:<br />
“From the attack of the organs, what is the evolution of diseases?”<br />
Qi Bo:<br />
“It is necessary to determine the agreement of the 5 complexions<br />
and 5 pulses before any study on the evolution of the diseases.”<br />
Huangdi:<br />
Once complexion and pulse is determined, how do you practice?”<br />
Qi Bo:<br />
“By a meticulous examination of the nature of the pulses, late,<br />
hurried, changing, small, slippery, rough, one can determine the evolution of<br />
the disease.<br />
Huangdi:<br />
“How does one examine them?”<br />
Qi Bo:<br />
“When the pulse is hurried, the “Chi” area of the skin is also<br />
hurried. 117.<br />
When the pulse is late, the “Chi” area of the skin is also late.<br />
When the pulse is small, the “Chi” area of the skin is reduced and<br />
the energy there is weak.<br />
When the pulse is changing, the “Chi” area of the skin is raised.<br />
When the pulse is slippery, the “Chi” area of the skin is also<br />
slippery.<br />
When the pulse is rough, the “Chi” area of the skin is also rough.<br />
These modifications are minimal or considerable. In this manner,<br />
by the lone examination of “Chi”, one can manage to do without the use<br />
of the “Cun” (”inch” pulse), and by the lone examination of the pulse<br />
one can manage without the study of the complexion; but their<br />
association for therapeutic purpose permits one to become a great<br />
practitioner.<br />
The excellent practitioner cures 9 cases out of 10.<br />
The good practitioner who uses these 2 methods cures 7 of 10 cases.<br />
The poor practitioner who uses one of these two methods cures 6<br />
cases out of 10.<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph studies the diseases of the 5 organs whose evolution must be evaluated by<br />
a precise examination of the colors and pulses.<br />
1 - “Once the colors and pulse are determined” one begins by examining the “Chi Fu”<br />
pulse (pulse reflecting at the level of the “Chi” zone up to the point Chize- lu 5”), the “Chi”<br />
(“foot”) pulse and “Cun” (“inch”) pulse.<br />
The energy and blood at the level of Chi Fu originates from the “jing” substance (essence)<br />
of the grains of the stomach which is directed toward the deep channels of the organs and bowels<br />
and spreads to the skin.<br />
2 - The energy and blood at the level of Cun Kou (radial pulse) and the “Chi” pulse (“foot”<br />
pulse) also originates from the “jing” substance of the cereals metabolized by the stomach. This<br />
flows out into the organs and bowels and into the jingmai and appears at the radial pulses<br />
belonging to the Hand Taiyin (Lu). By this fact, blood and energy originate from the 5 organs. This<br />
is why “when the pulse is hurried, the skin of Chi is hurried as well; when the pulse is late, the<br />
skin of Chi is late as well.” These reactive phenomena are as spontaneous as that of the reflection<br />
of drumsticks on the drum, of shadow and echo.<br />
3 - In this manner, when one carefully examines Chi, it is not necessary to examine the<br />
“Cun Kou” pulse, and when one examines well the pulse, one does not need to examine the<br />
complexion. But if one associates these two processes for therapeutic purpose, one becomes a great<br />
practitioner.<br />
The “numbers” begin with 1 (odd) and 2 (even). Their union (1 + 2) forms 3 whose double<br />
(3 + 3) is 6 and whose product (3 X 3) is 9. Such is the Dao of the “3 Cun” (“inch”: unity of<br />
superficial = 2 m 2 40 , being: 2 m 2 40 x 3 = 7 m 2 20) and of the “3 Ju” (first three principles).<br />
The number 1, number of birth, and 10, number of transformation, the concordance and<br />
union of yin and yang, are the numbers of the Ha Du of the I jing (Book of Changes).<br />
II - Ma Shi comments:<br />
“This chapter defines the agreement of complexion, pulse and disease. Perfect<br />
comprehension of these three principles proves to be difficult. This is why the text specifies:<br />
“To examine the complexion and to know the disease is “Ming” (clear-sightedness), to<br />
palpate the pulse and to know the disease is “Chen” (genius), to question the subject and to know<br />
the disease is “gong” (common).<br />
This is due to the speed of the response of the complexion, pulse and “Chi” like that of the<br />
drumsticks, of shadow and echo, of root and summit, of root and summit... . To know one of these<br />
methods is common; to know two is genius; to know three is at one time genius and clear-sighted.<br />
How do you explain this?<br />
The liver, whose complexion is green, answers to wood; its pulse must be tense.<br />
The heart, whose complexion is red, answers to fire; its pulse must be cramped.<br />
The spleen, whose complexion is yellow, answers to earth; its pulse must be changing (Da).<br />
The lung, whose complexion is white, answers to metal; its pulse must be superficial.<br />
The kidney, whose complexion is black, answers to water; its pulse must be deep.<br />
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118.
In contrast, if the pulse is not in agreement with the complexion and it presents in the<br />
form of “victorious” pulse (like the green complexion with the superficial, rapid and short pulse),<br />
one is in the presence of the phenomenon of “destruction”: metal (Lung) destroys wood (liver). The<br />
disease becomes worse.<br />
If the complexion accompanies a deep, full and slippery pulse, one is in the presence of<br />
the phenomenon of “production”: water (kidney) produces wood (liver). The disease disappears.<br />
This is why, despite the diversity of pathological aspects in the course of the evolution of<br />
a disease, one can always analyze and determine them according to the complexion and pulse 119.<br />
In total, “to analyze and determine the pathological aspects of the disease” consists of examining<br />
and studying the late, hurried, changing, small, slippery and rough nature of the “foot” (Chi)<br />
pulse and the state of “Chi Fu”. In this way, the complications of the evolution of the the disease<br />
which are tiny or important can be diagnostically assessed because:<br />
_ via the “foot” pulse (Chi), one can determine the “inch” pulse (Cun),<br />
_ and via the pulse, one can determine the complexion.<br />
In other words, by the pulse and complexion, one can judge the disease. Also, in Chapter<br />
25 of this classic it is stated: “By the sole appreciation of the late, hurried, changing, small,<br />
slippery and rough nature of the “foot” pulse and the state of Chi Fu, one can already evaluate the<br />
state of the disease.”<br />
The physician utilizing these three methods is a great worker; the one who utilizes two is<br />
a good worker and that one utilizes only one is a little worker. One distinguishes these three<br />
categories of physician by the percentage of cures: 9/10, 7/10 and 6/10.<br />
III - N.V.N.:<br />
1 - The changing pulse or “Da pulse” has been translated by German and French<br />
sinologists as “large pulse” which does not conform to the thinking of the text. In this paragraph,<br />
it concerns a pathological pulse called “changing” pulse which stops at regular intervals. See the<br />
explanation of this pulse in Chapter 5 of this classic and in the Mai jing (Classic of Pulses, N.V.N.<br />
Edition).<br />
2 - We emphasize the presence of Chi Fu (see explanation of Zhang Shi, Paragraph 6).<br />
PARAGRAPH 8<br />
Huangdi:<br />
“What are the characteristics of the late, hurried, changing,<br />
small, slippery and rough pulses?”<br />
Qi Bo:<br />
“That His Majesty allows me to demonstrate the pulses during the<br />
course of the evolution of the disease of the 5 organs!<br />
The very hurried pulse of diseases of the heart is the sign of<br />
contracture and muscular laxity (“Che Zong”; spasm); if it is barely<br />
hurried, it is the sign of cardialgia with dorsal radiation.<br />
The very late pulse of the disease of the heart is the indicator of<br />
the smile or silent laugh; if it is barely late, it is a sign of Fu Liang<br />
(accumulation of energy of the heart in the form of tumor)<br />
characterized by rising and descending movements, sometimes with<br />
hematemesis 120.<br />
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The very changing pulse of the disease of the heart is the sign of<br />
congestion of the throat with respiratory noises; if it is barely<br />
changing, it is a sign of “Xin Bi” (obstruction of the energy of the heart)<br />
with cardialgia with dorsal radiation and tearing.<br />
The very small pulse of the disease of the heart is the sign<br />
revealing vomiting (Yue); if it is barely small, it is the sign of “Jiao Dan”<br />
(overheating of the San Jiao- SJ); emaciation.<br />
The very slippery pulse of the disease of the heart the sign of<br />
polydipsia; if it is barely slippery, it is a sign of “Xin Shan” (heart pains)<br />
with umbilical radiation and boborygmi.<br />
The very rough pulse of the disease of the heart is the sign of<br />
aphonia; if it is barely rough, it is the sign of overflowing of the blood<br />
(hemorrhage) with icy limbs (wei Jue), buzzing in the ear and cranial<br />
ailments (headache of the vortex).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph studies the 6 types of evolution of disease of each of the 5 organs. These<br />
afflictions are of a different nature when it is a matter of externally-caused syndromes by the<br />
cold or when it is a matter of internally- caused syndromes by worry, fear... . The pulses called<br />
late, hurried, unsettled, small, slippery and rough are the particularities belonging to yin and<br />
yang, to the energy and blood of the 5 organs; they are defined in Paragraph 13 (see further on):<br />
“Usually<br />
_ the hurried pulse is caused by cold,<br />
_ the late pulse, by heat,<br />
_ the changing pulse, by the abundance of the energy and shortage of blood,<br />
_ the small pulse, by insufficiency of energy and blood,<br />
_ the slippery pulse, by abundance of yang energy with slight fever,<br />
_ the rough pulse, by abundance of energy and insufficiency of blood with not much cold<br />
(shivers)..<br />
1 - The heart responds to the fire organ. Excessive cold can bring about “Che Zong”<br />
(shivering of the limbs) because the articulations are the sites of entering-exiting of the shen qi<br />
(mental energy). Stated otherwise, it is the cold that injures the shen qi provoking spasm and<br />
laxity of the limbs with “a very hurried pulse”.<br />
“The barely hurried pulse” of the heart is the sign of cardialgia with dorsal radiation. It<br />
is hurried because the shen qi is damaged, and it is barely hurried because the “royal palace” is<br />
affected.<br />
During the production of food energy of the stomach, Zhou qi (impure energy) is directed<br />
towards the heart to provoke there an afflux of energy towards the top. This is why the food<br />
products cannot descend.<br />
2 - “The very late pulse” of the heart is the sign of the excess of the energy of the heart.<br />
The heart conserves the shen; when the shen is in excess, the laugh is uninterrupted.<br />
“Fu Liang” is an ailment characterized by an accumulation caused by an energetic excess<br />
in the region under the heart. “The barely late pulse” is an indicator of the attack of this region.<br />
The heart governs the blood. This is why the dissemination of heat in this region of the<br />
heart causes hematemesis.<br />
3 - Tong qi (innate energy or thoracic energy) accumulates in the thorax and<br />
communicates with the vessels of the heart in order to carry out respiratory function. When the<br />
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121.
energy of the heart is in fullness, respiration is strong and loud, and when this energy is barely<br />
in fullness it produces the opposite phenomena in the region under the heart to activate “Xin Bi”<br />
(obstruction of the energy of the heart and cardialgia) with dorsal radiation. These phenomena can<br />
reach the eyes to provoke tearing.<br />
4 - In the emptiness of the heart, the weakening of “fire-earth” energy (heart-spleen<br />
system) causes vomiting (Yue) (2).<br />
The 5 organs produce jing (essence). If the blood and energy of these organs are in<br />
insufficiency, the organic liquids become exhausted, hence: “Jiao Dan” (overheating of the<br />
sanjiao- SJ; dehydration, polydipsia and weight loss).<br />
Jiao Dan is a disease of the sanjiao (SJ) whose shangjiao (Upper Jiao) belongs to the heartlung,<br />
zhongjiao (middle jiao) to the spleen-stomach system and xiajiao (Lower Jiao) to the liverkidney<br />
system.<br />
5 - “The very slippery pulse” of the heart is the indicator of excess energy of the heart<br />
with heat formation. If this excess is located in the upper of the body, it causes thirst. If it is<br />
barely slippery, this excess is located down below; it is the origin of cardialgia with abdominal<br />
bloating.<br />
6 - The heart governs speech. Dysarthria therefore comes from the insufficiency of energy<br />
of the heart. On the other hand, the excess of energy and blood causes overflowing of the blood<br />
(hematemesis).<br />
The heart is taiyang in yang. Insufficiency of yang energy produces frozen feet and hands.<br />
South responds to the color red and communicates with the heart, and “opens” the ears.<br />
This is why emptiness of the heart is the origin of buzzing in the ear (tinnitus) and cranial<br />
ailments (ex: cephalgia of the vortex).<br />
jin Qui (Box of gold) states: ”The 5 organs each have 18 forms of disease, making a total of<br />
18 x 5 = 90 diseases because each organ has 6 types of complications, making 3 x 6 = 18 forms of<br />
disease.”(3)<br />
Yu Shi adds: “Late, hurried, changing, small, slippery and rough are 6 qualities of the<br />
pathological pulse. The organs, therefore, have: 5 x 6 = 30 and 30 x 3 = 90 forms of disease. Only<br />
the scholar understands this information; this is why only the qualified physician can cure<br />
9 times out of 10”.<br />
. 122.<br />
II - Ma Shi comments:<br />
“This paragraph is devoted to the study of the changes of the pulses during the course of<br />
the evolution of the disease of the 5 organs and starts with the pathologic pulses of the heart.<br />
These pulses are described according to their characteristics: hurried, late, changing, small,<br />
slippery and rough responding to change in symptoms.<br />
In this manner, for example:<br />
1 - The hurried pulse belongs to the liver.<br />
But here, the very hurried pulse of the heart is an indicator of infiltration of perverse<br />
wind into the heart, triggering factor of spasm (Che) and muscular laxity (Zong), terms<br />
corresponding in our era to convulsions, acute or chronic.<br />
If the heart pulse is barely hurried, it is an indicator of cardialgia with dorsal radiation<br />
and trouble swallowing.<br />
In the case of the very hurried pulse, the illness settles in the interior with external<br />
manifestations: contracture and muscular laxity (Che Zong), and in the case of a barely hurried<br />
pulse, the illness is benign and the clinical signs are internal: cardialgia.<br />
2 - The late pulse belongs to the spleen.<br />
If the illness of the heart is signaled by a very late pulse, it is the sign of gathering of<br />
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“earth” energy and perverse energy at the level of the heart which activates the illness “Insane-<br />
2. Some authors translate Yue as eructation (!?) which does not conform to the thinking of the text.<br />
3. here, 3 designates the number of the trilogy, heaven-earth-Man, acting as factors in disorders .<br />
Laugh” (to laugh like a madman).<br />
The heart governs the voice and laughter. But “to laugh like a madman” is the sign of loss<br />
of the mind.<br />
If the heart pulse is barely late, it is the sign revealing the presence of “Fu Liang”<br />
(energetic accumulation in the form of a movable tumor), sometimes accompanied by blood-tinged<br />
salivation.<br />
The very late pulse is the sign of worsening of the illness. On the other hand, if the pulse<br />
is barely late, the illness is chronic and transforms into Fu Liang.<br />
3 - The changing pulse belongs to the heart.<br />
The very changing pulse of the heart is the sign indicating an overflowing of fire of the<br />
heart with respiratory noises (crepitant rales).<br />
If the pulse of the heart is barely changing, it is the sign of “Xin Bi” (obstruction of the<br />
heart energy with cardialgia) radiating dorsally with tearing.<br />
Because the energetic system of the heart is linked to the laryngopharyngeal apparatus,<br />
the back and eyes, the very changing pulse is the sign of abnormal respiratory sounds, and the<br />
barely changing pulse is the sign of cardialgia radiating dorsally with tearing.<br />
4 - The small pulse is contrary to the changing pulse.<br />
The very small pulse of the heart denotes an insufficiency of energy of this organ; in this<br />
case, the spleen is not maintained, hence vomiting (Yue). 123.<br />
A barely small pulse of the heart is the sign revealing dryness of the organic liquids, that<br />
is to say, of the illness “Jiao Dan” (overheating of the sanjiao- SJ; dehydration).<br />
5 - The slippery pulse is contrary to the rough pulse.<br />
The very slippery pulse of the heart indicates an excess of fire of the heart with thirst<br />
(polydipsia).<br />
A barely slippery pulse is the sign of “Xin Shan” (cardialgia and peri-umbilical pain)<br />
with boborygmi.<br />
6 - The very rough pulse belongs to the lung.<br />
The very rough pulse of the heart is the sign of overheating of metal by fire and vice versa<br />
hence, dysarthria.<br />
A barely rough pulse of the heart is the sign revealing disorder of the blood with<br />
overflowing (hemorrhage); the yinwei and yangwei vessels (4) then are cooled down causing<br />
buzzing (tinnitus) and cranial ailments. These are due to the insufficiency of fire of the heart<br />
with invasion of metal. This is why the very rough pulse is the sign of insufficiency just as easily<br />
in the interior as at the exterior, and the barely rough pulse denotes an intricacy of external<br />
signs.”<br />
III - N.V.N.:<br />
This paragraph, 8, and the following ones (9, 10, 11 and 12) define the 6 pathological<br />
characters of the pulses: hurried, late, changing, small, slippery and rough. Each character is<br />
studied according to the degree of attack of the organ; ex: very hurried pulse of the heart and<br />
barely hurried pulse of the heart.<br />
This comparative study is fundamental to the comprehension of the natures of the pulse.<br />
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4. These vessels make up part of the “curious vessels” (Ba qi Mai).<br />
PARAGRAPH 9<br />
“The very hurried pulse of the disease of the lung is the indicator of<br />
cranial ailments (Dian Xi); if it is barely hurried, it is the sign of attack<br />
on the lung by cold-heat with such symptoms as: fatiguability, cough,<br />
blood-streaked expectoration, thoraco-dorsalgia with radiation to the<br />
lumbar region, or nasal polyps with difficulty breathing.<br />
The very late pulse of the disease of the lung is the sign of excessive<br />
sweating; if it is barely late it is the sign of amyotrophy/myatrophy (wei),<br />
adenititis (shu Lou), hemiplegia (Tian Feng) and unremitting perspiration<br />
from the head to the back.<br />
124.<br />
The very changing pulse of the disease of the lung is the sign of leg<br />
edema; if it is barely changeable, it is “Fei-Bi” (obstruction of the energy<br />
of the lung) with thoraco-dorsalgia and photophobia.<br />
The very small pulse of the disease of the lung is the sign of diarrhea;<br />
if it is barely small, it is the sign of “Jiao Dan” (overheating of the<br />
sanjiao- SJ).<br />
The very slippery pulse of the disease of the lung is the sign of<br />
“Xi Bun” (accumulation of the energy of the lung) with dyspnea<br />
followed by ascent of the energy; if it is barely slippery, it is the sign of<br />
overflowing of blood (hemorrhage) just as easily at the top as down<br />
below.<br />
The very rough pulse of the disease of the lung is the sign of<br />
hematemesis; if it is barely rough, it is the sign of cervical and axillary<br />
adenitis (shu Lou); the bottom not being able to defeat the top is the<br />
origin of the disease “Zan” (disorders of motility).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - “The lung belongs to metal-Coolness. It fears the cold; a great cold is the origin of<br />
cranial ailments (cephalgia).<br />
“Attack of the lung by Cold-heat” implies the skin is affected. In effect, the fixation of<br />
cold at the level of the pilocutaneous system is the cause of a hurried pulse.<br />
The lung is the master of the energy. signs like: “fatiguability, cough and expectoration,<br />
lumbar, dorsal and thoracic pains, nasal polyps and nasal obstruction...” are signs of wind-Cold.<br />
2 - The late pulse of disease of the lung is the sign of excess heat, hence abundant<br />
sweating.<br />
When the lung is affected by heat, the lobes dry out triggering “wei” ailments (atrophic<br />
impotence).<br />
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“Zhou Lou” (adenitis) are of “Cold-heat” origin; their “root” is found in the lung organ,<br />
and their “summit” in the channel-vessel. This is why the barely late pulse is the sign of the<br />
presence of heat, and the barely rough pulse, the presence of cold. As a result, these pulses<br />
indicate the presence of cervico-axillary adenitis.<br />
The lung is master of the energy of the entire organism and commands the “hundred<br />
vessels”. Because of the opening of the pores, sweat flows out abundantly “ from the head to the<br />
bottom”.<br />
“From the head to the bottom” implies the following regions: neck, nucha, thorax and back<br />
which are controlled by the energy of the lung.<br />
3 - The changing pulse of the disease of the lung signifies abundance of energy and<br />
shortage of blood. When the energy is plethoric at the lower part of the body, it is cervical<br />
arthritis which is set up at the top, and when it is slightly in excess at the upper part, it causes<br />
“Fei Bi” (obstruction of the lung energy) with thoraco-abdominal pains, followed by a blockage of<br />
the energy coming from down below.<br />
“The light” is the fire of taiyang. Insufficiency of yin-blood provokes fear of the light<br />
(photophobia). In this case, one says “metal fears fire”.<br />
4 - The small pulse of the disease of the lung is the sign of emptiness of the blood and<br />
energy responsible for diarrhea because the lung and large intestine constitute a “yin-yang”,<br />
“interior-exterior” system.<br />
If it is slightly small or barely small it is the sign of the ailment “Jiao Dan” (overheating<br />
of the sanjiao- SJ: dehydration, polydipsia) because the lung is the source of the production of the<br />
organic liquids.<br />
5 - The slippery pulse of the disease of the lung indicates an excess of yang energy,<br />
triggering factor of “Xi Bun” (accumulation of the energy of the lung). If it is barely slippery, it<br />
is the sign of overflowing of blood (hematemesis) just as easily at the top as down below. This is<br />
due to a propulsion of blood by energy.<br />
6 - The very rough pulse indicates an abundance of blood and shortage of energy. In this<br />
case, the blood is no longer centralized by the energy, hence chaotic circulation causing<br />
hematemesis.<br />
“Zan” is an ailment of yin-Cold characterized by a progressive degradation of the essential<br />
energy provoking disturbances of motility. In effect, the lung is “master” of the energy whose<br />
source is located down below. In the event of insufficiency of energy, the bottom no longer has the<br />
capacity to respond to the top, hence trouble walking.<br />
II - Ma Shi comments:<br />
“This paragraph studies the different pathological pulses of the lung.<br />
1 - The hurried pulse is a pathologic pulse belonging to the liver.<br />
Illness of the lung is characterized by a very hurried pulse when the perverse energy of<br />
wood-liver invades the “non-victorious” zone (area not commanded by metal-lung: cephalic zone)<br />
triggering cranial ailments (Dan Xi).<br />
The barely hurried pulse of the lung heralds an attack of the lung by Cold-heat<br />
characterized by the following signs: asthenia, cough with thoraco-dorso-lumbar pains,<br />
hemoptysis, nasal polyps with stuffed up nose. These signs originate from the emptiness of lung<br />
energy and fullness of perverse energy.<br />
The hurried pulse of the lung is the indicator of a severe and deep infiltration of perverse<br />
energy, hence cough. In contrast, if it is barely hurried, the progression of perverse energy is<br />
slow and can cause other illnesses.<br />
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125.
2 - The late pulse is a pathological pulse belonging to the spleen.<br />
Illness of the lung presents with a very late pulse, when the spleen is poorly maintained<br />
by the blood. In a state of insufficiency, spleen-earth cannot maintain lung-metal, hence illness<br />
of Empty-Cold.<br />
On the other hand, the barely late pulse of the lung is the sign indicating atrophic<br />
impotence (wei), adenitis (Zu Lou), hemiplegia (Tian Feng), and continuous perspiration from the<br />
head to the feet.<br />
When the pulse is very late, the illness rapidly progresses with a excessive Empty-Cold.<br />
When the pulse is barely late, the illness is chronic with a complete clinical picture.<br />
3 - The changing pulse is a pathological pulse belonging to the heart.<br />
Illness of the lung presents a very changing/unsettled pulse when metal is overheated by<br />
fire-heart and kidney-water dries up; the legs are edematous.<br />
The barely changing pulse of the lung is the sign of obstruction of the lung energy (Fei Bi)<br />
with fear of fire and light.<br />
When it is very changing, heart, lung and kidney are simultaneously affected.<br />
Leg edema indicates the simultaneous attack of the interior and exterior.<br />
4 - The very small pulse is contrary to the changing pulse.<br />
Illness of the lung presents a very small pulse when the “center” energy (Zhong qi) is in<br />
great insufficiency causing diarrhea.<br />
The barely small pulse of the lung is the sign of Jiao Dan (overheating of the sanjiao-SJ:<br />
dehydration, emaciation).<br />
In the case of the very small pulse of the lung, earth and metal are simultaneously in<br />
insufficiency causing diarrhea. On the other hand, the barely small pulse indicates the<br />
benignness of the illness. In that case, “Jiao Dan” only manifests in the areas associated with the<br />
lung.<br />
5 - The slippery pulse is contrary to the rough pulse.<br />
Illness of the lung presents a very slippery pulse when there is excess of fire; the illness<br />
is serious and transforms into Xi Bun (accumulation of the energy of the lung with forceful<br />
cough).<br />
A barely slippery pulse is the sign of invasion of the lung and large intestine by fire,<br />
causing hemorrhages as easily above as below (epistaxis and melena).<br />
When the slippery pulse designates the state of the energy, it affluxes toward the top and<br />
cannot descend. On the other hand, when it is barely slippery, it responds to the state of the<br />
blood; it affluxes just as easily toward the top as toward the bottom.<br />
6 - The rough pulse is a pathologic pulse specific to the lung. 127.<br />
When illness of the lung presents a very rough pulse, it is the sign of excess of perverse<br />
energy; The blood spreads and provokes vomiting (hematemesis).<br />
A barely rough pulse of the lung is the sign of cervical and axillary adenitis (shu Lou).<br />
The Trunk answers to the upper part of the body with respect to the feet. “The lower part<br />
cannot defeat the upper part”, means that the feet in a state of extreme weakness become disabled<br />
(weak). In that case, the pulse is very rough because the blood is damaged. In contrast, the barely<br />
rough pulse denotes the chronicity of the illness.”<br />
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126.
PARAGRAPH 10<br />
“The very hurried pulse of the illness of the liver is the sign of fear<br />
of speaking (logophobia: Yue Yon). Barely hurried, it is the sign of Fi qi<br />
(accumulation of liver energy) in the subcostal region evoking the<br />
image of an upside down bowl.<br />
The very late pulse of the liver is the sign of frequent vomiting.<br />
Barely late, it is the sign of shui Jia Bi (accumulation of aqueous<br />
substances in the form of cystic nodules).<br />
The very changing pulse of the liver is the sign of Nei Yong (internal<br />
abscess), repetitive vomiting and epistaxis. Barely changing, it is the sign<br />
of Gan Bi (obstruction of the liver energy with painful paresthesias), of<br />
yin Xi (retraction of the penis) and of cough with painful tightness of<br />
the lower abdomen.<br />
The very small pulse of the liver is the sign of Da yin (potomania).<br />
Barely small, it is the sign of Jiao Dan (overheating of the sanjiao- SJ);<br />
dehydration, weight loss despite preserved appetite.<br />
The very slippery pulse of the liver is the sign of Xiao Shan<br />
(orchi-epididymitis). Barely slippery, it is the sign of yi Nao (urinary<br />
incontinence).<br />
The very rough pulse of the liver is the sign of yi yin (limb edema).<br />
Barely rough, it is the sign of Che lun (spasm) and Gan Bi (obstruction of<br />
the liver energy; painful paresthesias).”<br />
EXPLANATIONS AND COMMENTARIES 128.<br />
I - Zhang Shi explains:<br />
“1 - The liver controls speech, and, among feelings it answers to anger. For this reason,<br />
the very hurried pulse of the liver is the sign of logophobia, and the barely hurried pulse, of the<br />
accumulation of the liver energy (Fi qi). These two ailments involve excess of liver energy.<br />
2 - Once in the stomach, the food products transform into Cereal jing (food essence)<br />
flowing down toward the liver organ.<br />
In this manner, the late pulse of the liver is the sign revealing the excess of dietary heat,<br />
and, in the presence of this heat, the energy of the liver flows toward the top, hence vomiting.<br />
shui Jia Bi is cystic formation (nodules) of dietary origin.<br />
3 - The classics state: “Worry, anger, diet disorder, insufficiency of yin energy, excess of<br />
yang energy and stagnation of ying (nutritive) energy are the principal causes of the formation of<br />
internal abcesses (Nei Yong).”<br />
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In this manner, the changing pulse of the liver is the sign revealing excess of liver energy<br />
which does not disseminate and is transformed into internal abscess (ex: intestinal abscess).<br />
Vomiting and epistaxis are due to a flow of the liver energy in the wrong direction toward<br />
the upper part of the body, and the retraction of the penis, to a flow in the wrong direction of this<br />
energy toward the lower part of the body.<br />
The diaphragmatic vessels reach the bottom (that is to say, the lower abdomen) on the one<br />
hand, and on the other, they gather at the top (that is to say, at the lung). This is why cough and<br />
tightness of the inside wall of the pelvis are due to an flow in the wrong direction of liver energy<br />
just as easily toward the top as toward the bottom.<br />
4 - The small pulse of the liver is the sign revealing the insufficiency of blood and energy.<br />
This insufficiency is the cause of excess “wood-fire” responsible for potomania (excessive<br />
drinking) and Jiao Dan (weight loss).<br />
5 - The slippery pulse of the liver is the indicator of excess energy with the formation of<br />
heat, hence orchitis and pelvic pain.<br />
The liver has the function of regulating peristalsis and excretion. This is why the excess<br />
energy of the liver with formation of heat is the cause of urinary incontinence.<br />
6 - yi yin (edema) is an ailment caused by liquid overflowing at the level of the 4 limbs.<br />
This type of edema hampers the circulation of the channel-vessels, hence a rough pulse.<br />
The liver energy in a state of emptiness with the presence of cold is a causal factor of<br />
spasm and painful paresthesias (Gan Bi) because the liver governs the neuro-muscular system.<br />
II - Ma Shi comments:<br />
“This paragraph is devoted to the 6 pathological characters of the liver pulse with clinical<br />
explanations.<br />
1 - The hurried pulse is a pathological pulse specific to the liver.<br />
Strongly hurried, it is the sign of logophobia because the liver governs anger, This is why<br />
when liver energy is in excess, the subject refuses to speak and retreats into a stubborn silence.<br />
Barely hurried,it is the sign of Bi qi (energetic accumulation of the liver) in the subcostal<br />
region like an inverted bowl. Bi qi is a chronic illness; it is why the pulse is barely hurried.<br />
2 - The late pulse is a pathological pulse belonging to the spleen.<br />
The strongly changing pulse of the liver is the sign of invasion of earth by wood, a<br />
phenomenon characterized by repetitive vomiting.<br />
If it is slightly late, earth cannot triumph over water; this transforms into shui Jia Bi<br />
(cystic formations).<br />
3 -The changing pulse is a pathological pulse specific to heart.<br />
The strongly changing pulse of the liver is the sign of the exhalation of fire toward wood,<br />
responsible for Gan Yong (liver abscess), hematemesis and epistaxis.<br />
Slightly changing, it is the sign of hepatic obstruction and pain (Gan Bi), penile retraction<br />
(yin Xi) as a result of the ascent of the fire of the yin channels. This pulse only differs from the<br />
very changing pulse by the absence of hematemesis.<br />
4 - The small pulse is contrary to the changing pulse.<br />
The very small pulse of the liver is the plethoric sign of blood indicated by potomania.<br />
Slightly small, it is the sign of Jiao Dan (weight loss despite preserved appetite). In<br />
summary, potomania and emaciation are ailments of the same type.<br />
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129.
5 - The slippery pulse is contrary to the rough pulse.<br />
The very slippery pulse of the liver is the sign of orchi-epididymitis because the testicles<br />
are controlled by the liver.<br />
If it is barely slippery, excretory function is no longer under control, hence urinary<br />
incontinence.<br />
6 - The rough pulse belongs to the lung.<br />
If the liver pulse is very rough, it is the sign of invasion of wood by metal. In this case,<br />
earth invaded by perverse energy cannot triumph over water, hence overflowing of water at the 4<br />
limbs (edema).<br />
If it barely rough, the blood does not maintain the muscles, hence painful spasms.<br />
PARAGRAPH 11<br />
“The very hurried pulse of the spleen is the sign of “Che” (spasms).<br />
If it is barely hurried, it is the sign of “Ge Zhong” (attack of the<br />
diaphragm) characterized by post-prandial vomiting and frothy stools.<br />
The very late pulse of the spleen is the sign of “wei Jue” (atrophic<br />
impotence caused by an afflux of cold). If it is barely late, it is the sign of<br />
“Feng wei” (atrophic impotence caused by wind) with loss of the use of<br />
the hands and feet, but preservation of intellectual power.<br />
The very changing pulse of the spleen indicates the sensation of<br />
being struck down by blows and wounds. Barely changing is the sign of<br />
“Shan qi” (storage of spleen energy) with large abdomen and bloodypurulent<br />
accumulation outside the stomach and intestines.<br />
The very small pulse of the spleen heralds the illness “Cold-heat”.<br />
Barely small, it is the sign of “Jiao Dan” (emaciation).<br />
The very slippery pulse of the spleen is the sign of “Hui Long”<br />
(painful micturition). Barely slippery, it is the sign of parasitosis (Shan<br />
Xiao) with sensations of heat within the abdomen.<br />
The very rough pulse of the spleen is the sign of Zhang Xiao (heat in<br />
the intestines). Barely rough, it is the sign “Nei Hui” (perforation of<br />
intestinal abscess with bloody-purulent stools).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - The spleen commands the 4 limbs.<br />
The very hurried pulse of the spleen is the sign of spasms of the limbs caused by cold.<br />
At the time of attack of the spleen by the cold, the non-metabolization of food is the origin<br />
of Ge Zhong (attack of the diaphragm) responsible for post-prandial vomiting and frothy stools.<br />
Frothy stools are a consequence of disturbance in the function of the liquid distribution<br />
of the spleen; this, not able to bring the nutritive liquid toward the lung in order to irrigate the<br />
pilocutaneous system, is obligated to be evacuated by the anal route in the form of frothy stools.<br />
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130.
2 - wei Jue and Feng wei are atrophic impotencies of the limbs. 131.<br />
The very late pulse of the spleen denotes illnesses of internal origin with external<br />
manifestations. On the other hand, in the case of the barely late pulse, the illnesses are external<br />
without internal manifestations which is why the subject still is in possession of all his faculties.<br />
3 - The changing pulse is an excessive pulse.<br />
The spleen is the only organ belonging to the “center” having the ability to humidify the<br />
“4 sides”.<br />
If the pulse of the spleen is very changing, it is the sign of the loss of motility of the<br />
4 limbs as if a subject was struck down by blows and wounds.<br />
Shan qi is an ailment characterized by a large abdomen as a result of an accumulation of<br />
blood and pus outside the gastrointestinal system. This phenomenon is due to an accumulation of<br />
the energy in an excessive state.<br />
4 - The emptiness of the blood is favorable to the illness Cold-heat. The spleen in a state<br />
of emptiness is incapable of aiding the stomach in the function of distribution of liquids, hence<br />
the illness “Jiao Dan”.<br />
5 - The spleen is associated with earth-Humidity.<br />
Humidity-heat is a triggering factor of painful micturition and dysuria.<br />
6 - The emptiness of spleen energy is responsible for intestinal inflammation and pain.<br />
The stomach and intestines are composed of much blood and little energy which is why, in<br />
the event of illness, hematuria and pyuria are not uncommon.<br />
II - Ma Shi comments:<br />
The 6 pathologic characteristics of the spleen pulse are presented in this paragraph.<br />
1 - The hurried pulse is a pathologic pulse of the liver.<br />
If the pulse of the spleen is very hurried, it is the sign of invasion of earth by wind-wood<br />
responsible for Che Zhong (spasms of the limbs).<br />
If it is barely hurried, this phenomenon occurs in the upper part of the body, at the level<br />
of the diaphragm, triggering post-prandial vomiting. On the other hand, if it occurs in the lower<br />
part, the stools are frothy because the spleen energy does not descend.<br />
2 - The late pulse is a pathologic pulse of the spleen. 132.<br />
If it is very late, it is the sign of extreme weakness of energy of earth, responsible for<br />
atrophic impotence (wei) and of ice cold feet (Jue).<br />
If it is barely late, the atrophic impotence is caused by wind (Feng). Despite the loss of<br />
the use of the limbs, the subject is still in possession of all his faculties.<br />
3 - The changing pulse is a pathologic pulse of the heart.<br />
If the pulse of the spleen is very changing, it is the sign of collapse (loss of<br />
consciousness) as if the subject had been struck down by his adversary.<br />
If it is barely changing, it is the sign of the illness “Shan” (storage of spleen energy) with<br />
large abdomen and presence of blood and pus outside the stomach and intestines.<br />
In Chapter 40 (“Study on Abdomen-Center”) of the Suwen, we note:<br />
“Huangdi questions:<br />
The lower abdomen is swollen as if it was deeply rooted at the top and down below, to the<br />
right and to the left. Is this illness curable?<br />
Qi Bo responds:<br />
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This illness is Fu Liang. It is a kind of membranous sac containing much blood and pus<br />
located outside the stomach and intestines. It is incurable; a strong palpation can bring about<br />
death.<br />
If Fu Liang is localized within the lower abdomen, the illness is belongs to yin, and the<br />
stools are bloody-purulent. Located within the upper abdomen, Fu Liang is compressed against<br />
the stomach and transforms into Nei Yong (internal abscess), adherent to the diaphragm. Nei Yong<br />
is a chronic ailment that is very difficult to treat.”<br />
The very changing pulse of the spleen is therefore the sign revealing Fu Liang with<br />
external manifestations (bloody-purulent stools), and the barely changing pulse heralds Fu Liang<br />
with internal manifestations (cystic accumulation).<br />
4 - The small pulse is contrary to the changing pulse.<br />
If the pulse of the spleen is very small, it is the sign of the illness of alternating Coldheat<br />
(sometimes fever, sometimes chills). This ailment is due to the insufficiency of blood.<br />
A barely small pulse is a sign of Jiao Dan (overheating of the sanjiao- SJ = emaciation).<br />
This illness results from a “dryness” of blood with shortage of organic liquids (dehydration).<br />
5 - The slippery pulse is contrary to the rough pulse.<br />
If the pulse of the spleen is very slippery, it is the sign of “Hui Long” (painful<br />
micturition and dysuria). Because the earth cannot triumph over wood, it produces “Xiao Shan”<br />
(orchi-epididymitis), and because the earth cannot activate the “water” movements, it produces<br />
“Long” (painful micturition and dysuria).<br />
A barely slippery pulse is the sign of parasitosis with heat sensations in the abdomen.<br />
Because the slippery pulse is a yang pulse of oval and smooth form, evoking the image of a moving<br />
pearl, its presence is the indicator of parasitosis with release of toxic heat.<br />
6 - The rough pulse is a pathologic pulse of the lung. 133.<br />
The very rough pulse of the spleen comes not only from the non-production of metal by<br />
earth, but also from the excess of perverse energy at the level of metal. The lung and large<br />
intestine constitutes an “external-internal” system. Consequently, the very rough pulse of the<br />
spleen indicates the presence of “Nei Hui” (intestinal abscess and ulcerations).<br />
If it is barely rough, Nei Hui, in the majority of cases, are formed of blood and pus.<br />
Because the abscesses burst in the interior without discharge to the exterior, the pulse is very<br />
rough. In contrast, when blood and pus are evacuated to the exterior, the pulse is barely rough.<br />
PARAGRAPH 12<br />
“The very hurried pulse of the kidney is the sign revealing illnesses<br />
of the cranium. Barely hurried, it is the sign of deep “Jue” (very ice-cold<br />
limbs), “Bun Dun” (accumulation of kidney energy in the form of a<br />
mobile tumor), difficult flexion of the knees and inability to defecate.<br />
The very late pulse of the kidney is the sign of “Xie Ji” (extremely<br />
intense spinal pain, like the pain of a fracture). Barely late, it is the sign<br />
of profuse diarrhea (Zung) with dyspepsia and post-prandial vomiting.<br />
The very changing pulse of the kidney is the sign of “yin wei”<br />
(sexual impotence). Barely changing, it is the sign of “Shi shui” (edema<br />
hard as stone); this illness starts at the infra-umbilical region and<br />
reaches the lower abdomen. When it ascends to the stomach, it is death.<br />
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The very small pulse of the kidney is the sign of profuse diarrhea<br />
containing undigested food. Barely small, it is the sign of Jiao Dan<br />
(extreme thinness).<br />
The very slippery pulse of the kidney is the sign of “Long Xiao”<br />
(dysuria with painful micturition). Barely slippery, it is the sign of Gu wei<br />
(bony atrophy). Seated, the patient cannot stand up; standing, he has<br />
vertigo and trouble seeing.<br />
The very rough pulse of the kidney is the sign of anthrax; barely<br />
rough, it is the sign of internal hemorrhoids.<br />
EXPLANATIONS AND COMMENTARIES 134.<br />
I - Zhang Shi explains:<br />
1 - “The kidney is a yin organ governing the bones. When yin is excessively cold, the<br />
bones and skull are affected.<br />
The kidney is the source organ of the vital energy. When the essential energy is in<br />
Emptiness-Cold, the hands and feet are ice-cold.<br />
The ascent of the energy of the kidney in a state of emptiness is the origin of the illness<br />
“Bun Dun” (kind of energetic waves which ascend from the hypogastrium toward the top of the<br />
thorax: dyspnea).<br />
When yin-Cold occurs at the lower part of the body, the legs cannot be flexed.<br />
2 - The energy of the kidney communicates with the intestinal and urinary routes. When<br />
this energy is in a state of emptiness urinating and defecating is disturbed.<br />
The Dumai (GV) comes from the kidney, running the length of the spine.<br />
The late pulse of the kidney indicates loosening of the Dumai with sensation of a break in<br />
the vertebral column.<br />
When Wu (#5)and Gui (#10) reunite, they transform into “fire” and “earth” which are the<br />
chief metabolizers of food products at the level of the stomach. The late pulse of the kidney<br />
heralds that these principles are abolished, hence indigestion and vomiting of food.<br />
3 - yin wei (sexual impotence) is an ailment characterized by a softening of yin energy,<br />
hence inability to have erections.<br />
Shi shui (hard edema) is an ailment of “kidney-water” origin. When this edema reaches<br />
the top, that is to say the stomach, it constitutes what one calls “phenomenon of overflowing of<br />
water with defeat of earth.”<br />
4 - The emptiness of kidney energy is the origin of profuse diarrhea containing<br />
undigested food.<br />
Oligo-amenorrhea can trigger Jiao Dan (weight loss).<br />
5 - The presence of heat in the kidney is the cause of dysuria and painful micturition or<br />
orchi-epididymitis.<br />
Gu wei (bony atrophy) is mainly indicated by difficulty getting up after sitting. It is due<br />
to an attack of the energy of the kidney by heat. This illness can be accompanied by vertigo and<br />
visual disturbance while in the standing position because the heat has damaged the bones and jing<br />
(essence).<br />
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6 - blood and energy are produced at the level of the kidney. The rough pulse of the<br />
kidney denotes that blood and energy are hampered by an obstacle with formation of inflammatory<br />
tumors (anthrax).<br />
When blood and energy do not circulate, young girls do not have their menstruation<br />
(amenorrhea), and young boys present with hemorrhoids.”<br />
II - Ma Shi comments:<br />
“This paragraph studies the 6 pathologic natures of the kidney pulse.<br />
1 - The hurried pulse is a pathologic pulse of the liver.<br />
If the kidney pulse is very hurried, it indicates illness of the bones and skull (Gu Tian)<br />
because the kidney governs the bones. This ailment is due to an infiltration of wind.<br />
In Chapter 22 (“Dian Kuang”) of this classic, we note:<br />
“The barely hurried pulse of the kidney is the sign revealing insufficiency of the kidney<br />
with infiltration of perverse wind, hence freezing cold limbs and paresthesias.<br />
This barely hurried pulse also indicates:<br />
a - the illness Bun Dun provoked by a chronic accumulation of the energy of the kidney.<br />
b - laxity of the lower limbs following the non-descent of the kidney energy.<br />
c - dysuria and difficult defecation owing to the loss of connection of the kidney energy<br />
with the intestinal and urinary routes.”<br />
The very hurried pulse of the kidney is the sign revealing illness of the bones and skull.<br />
This ailment evolves from interior to exterior. On the other hand, if the pulse is barely hurried,<br />
it evolves progressively from exterior to interior, and, once in the interior, its progression is also<br />
much slower.<br />
2 - The late pulse is a pathologic pulse of the spleen.<br />
If the pulse of the kidney is very late, it is the sign of invasion of water by perverse earth.<br />
The kidney energy then becomes insufficient, and the subject feels a sensation of fracture in the<br />
vertebral column with inability to stand up because the kidney and bladder constitute an<br />
“Internal-External” system and because the bladder channel runs along the spine.<br />
If it is barely late, it is the sign of insufficiency of kidney energy. In this case, the energy<br />
of the spleen does not function, hence diarrhea containing undigested food or, sometimes, post-<br />
prandial vomiting.<br />
3 - The changing pulse is a pathologic pulse of the heart.<br />
If the kidney pulse is very changing, it is the sign revealing the excess of fire and<br />
shortage of water responsible for yin wei (sexual impotence).<br />
Barely changing, it is the sign of the presence of Shi shui (hard edema) of the infraumbilical<br />
region. Down below, this ailment reaches the hypogastrium giving it a ptotic<br />
appearance, and at the top it reaches the epigastrium. This illness is fatal. Also, Chapter 7 of the<br />
Suwen specifies: “yin and yang become concentrated because there is a plethora of yin and<br />
deficiency of yang. This state is the origin of hard edema”. 139.<br />
Note, however, that in Chapter 57 of this classic, Huangdi had also questioned Qi Bo on the<br />
formation of “Shi shui”, and the response occurs in Chapter 7 of the Suwen. As for this paragraph,<br />
it determines the localization of this affliction: “In the majority of cases, Shi shui manifests at<br />
the level of the abdominal segment of the kidney channel.”<br />
4 - The small pulse is contrary to the changing pulse.<br />
If the pulse of the kidney is very small, it is the sign of the great insufficiency of the<br />
energy. The kidney can no longer control the xiajiao area (Lower Jiao), hence profuse diarrhea.<br />
Barely small, it is the sign of edema. Without treatment this ailment can transform into<br />
Jiao Dan (emaciation; extreme thinness).<br />
5 - The slippery pulse is a pathologic pulse of the kidney.<br />
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135.
If it is very slippery, it is the sign of fullness of perverse energy at the level of the<br />
kidney. In this case, the bladder is contaminated, hence dysuria and cystitis or orchiepididymitis.<br />
Barely slippery, it is also the sign of insufficiency of kidney energy responsible for bony<br />
atrophy with inability to sit or stand up. sitting or standing provokes vertigo and dizziness.<br />
6 - The rough pulse is a pathologic pulse of the lung.<br />
The very rough pulse of the kidney is the sign of insufficiency of blood and jing (essence);<br />
at the interior, it is ... (5)”.<br />
PARAGRAPH 13<br />
Huangdi:<br />
“In the presence of these “6 pathologic changes”, how must one<br />
needle?”<br />
Qi Bo:<br />
“Generally,<br />
_ the hurried pulse comes from cold,<br />
_ the late pulse, from heat,<br />
_ the changing pulse, from abundance of energy and shortage<br />
of blood,<br />
_ the small pulse, from insufficiency of blood and energy,<br />
_ the slippery pulse, from fullness of yang energy with slight<br />
presence of heat,<br />
_ the rough pulse, from abundance of blood and shortage of<br />
energy with slight presence of cold.<br />
This is why.<br />
_ in the presence of a hurried pulse, needle deeply and leave the<br />
needle in place a long time 137.<br />
_ in the presence of a late pulse, needle superficially and<br />
rapidly remove the needle in order to eliminate the heat<br />
_ in the presence of a changing pulse, slightly disperse the<br />
energy without making it bleed<br />
_ in the presence of a slippery pulse, remove the needle rapidly,<br />
needle superficially to eliminate the yang energy and make<br />
it bleed<br />
_ in the presence of a rough pulse, carefully locate the channel,<br />
allowing the needle to stay in place according to the rules of<br />
“pursuit” and “go against”; as soon as the needle is removed,<br />
rapidly close the point of impact to maintain the pulsologic<br />
balance without allowing bleeding.<br />
_ in the presence of a small pulse, acupuncture is advised against<br />
because it is ineffective in cases of simultaneous<br />
insufficiency of yin and yang, blood and energy; one must<br />
resort to the sweet-flavored remedies.”<br />
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5. NVN: This phrase is incomplete. According to the editor of that time, he was missing two pages in the original text.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - The “6 pathologic changes” designate the 6 clinical aspects of the 5 organs responding<br />
to the 6 different types of pulses (hurried, late, changing, small, slippery and rough). They are<br />
due to a dissociation of yin and yang, of energy and blood, of cold and heat.<br />
2 - The “cold” energy is a concentrated and tense energy; it is why this pulse is hurried.<br />
The “heat” energy is an energy which is diffuse; it is why its pulse is late.<br />
Tong qi (a priori, thoracic energy) and ying energy (nutritive) circulate within the<br />
channels, whereas wei (defensive) energy circulates outside the channels. This is why the<br />
changing (Da) pulse denotes an abundance of energy.<br />
If the energy and blood are insufficient, the pulse is small.<br />
If the yang energy in an excessive state is endowed with a weak heat, the pulse is slippery.<br />
If the energy is in insufficiency, the pulse is rough.<br />
All these pulses depend on the circulation of blood following the state of the energy.<br />
3 - “Needle deeply and let the needle remain in place a long time”, is to await the arrival<br />
of the yang energy with sensation of heat at the point of the needle.<br />
“Superficially needle and take the needle out rapidly”, is to eliminate the heat.<br />
When the energy is in fullness, slight dispersion is necessary, without making it bleed, in<br />
the goal of harmonizing yin and yang, blood and energy.<br />
If the pulse is slippery, the removal of the needle is rapid and needling is superficial in<br />
order to clear the yang-heat energy located outside the channels. 138.<br />
If the pulse is rough, needling must fall exactly on the channel and the orientation of the<br />
needle must obey the rule known as “pursuit and in opposition”. This operation is obligatory to<br />
harmonize the energy and blood located within and outside the channel.<br />
Before needling, pressure-friction (massage) on the point of impact is necessary to make<br />
the energy located outside the channel return toward the area operated on.<br />
To rapidly close the point of impact is to prevent bleeding in the goal of regularizing the<br />
channels.<br />
Not letting the blood ooze is to maintain the harmony of blood and energy located within<br />
and outside the channels.<br />
The goal of needling is to regularize the disharmony of yin and yang, blood and energy. If<br />
the energy and blood are simultaneously insufficient, one must use the” sweet-flavored remedies”<br />
because, in this case, acupuncture does not give the expected results.<br />
The energy and blood come from yangming. In other words, under the action of the<br />
stomach, the “cereals” are transformed into energy and blood, one part of which circulates at the<br />
level of the pilocutaneous system and another part of which circulates within the channels<br />
reaching the entire body, the interior as well as the exterior, following a circle without end. This<br />
is why, if one knows how to regularize the “foot” pulse, it is not necessary to study the “inch”<br />
pulse, and if one knows how to regularize the pulse, it is not useful to observe the complexion. In<br />
practice, the great worker associates them. The great worker is one who knows the movements of<br />
Beginning and Ending and the movements of entering and exiting of yin and yang, of blood and<br />
energy.<br />
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PARAGRAPH 14<br />
Huangdi:<br />
“I have heard it said that the energy of the 5 organs and 6 bowels<br />
gathers at the he point in passing by the ying and shu points. By which<br />
route does it arrive in gathering and, during its gathering, through<br />
where does it pass?<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains 139.<br />
1 - “The 12 jingmai (principal channels) of the 5 organs and 6 bowels begin at the jing<br />
point located at the tip of the digits which has the property of absorbing the energy and blood<br />
from the cutaneous level.<br />
Once in the channel, this blood and energy arrives at the ying (gushing) point and empties<br />
into the shu (transport) point, passes to the jing (passage) point and gathers at the elbow and knee<br />
at the he (gathering).<br />
For this reason, Huangdi desires to deeply explore the “5 shu” (antique) of the 5 organs<br />
and the “6 shu” (antique) of the 6 bowels and their entering and exiting movements, etc. But the<br />
“5 shu” (antiques) of the 5 organs have been shown in Chapter 2 (“Origin of the shu points”- Ban<br />
shu); this is why Qi Bo only speaks of the he points of the 6 bowels, sites of gathering of blood and<br />
energy, coming from the yuan point of the feet.<br />
2 - wei (defensive) energy, whose production (from cereals) takes place at the level of the<br />
stomach or, more exactly, at the level of xiajiao (Lower Jiao), reaches the face and head to spread<br />
into the areas belonging to the yang channels (that is to say, outside the channels).<br />
The energy and blood circulating outside the channels comes from Wuli (LI 13) belonging<br />
to the Hand Yangming (see details, Chapter 2).<br />
In this way, the energy of the yang channels of the hand and foot circulate up and down,<br />
from superficial to deep, from the cutaneous level toward the channels. It penetrates into the<br />
channels via the jing-well of the foot, and from the foot it passes to the hand. This is why it is<br />
said: “The jingmai of the 6 bowels manifests at the 3 yang of the foot, then they anastomose with<br />
those of the hand like the yang energy of the center of earth ascends to heaven, then return to the<br />
earth to heat up the “routes of water” (jing shui: waterways)”.<br />
PARAGRAPH 15<br />
Huangdi:<br />
“What are the characteristics of the ying, shu and he points?”<br />
Qi Bo:<br />
“The ying and shu points treat the channels, therefore the<br />
exterior, and the he point, the bowels, therefore the interior.<br />
Huangdi:<br />
“How do you treat the bowels?”<br />
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Qi Bo:<br />
“One treats them by the he point.”<br />
Huangdi:<br />
“Do the he points have particular names?” 140.<br />
Qi Bo:<br />
“The he point of the stomach is Sanli (St 36).<br />
The he point of the large intestine is Juxu-Shanglian (St 37).<br />
The he point of the small intestine is Juxu-Xialian (St 39).<br />
The he point of the sanjiao (SJ) is weiyang (Bl 39).<br />
The he point of the bladder is weizhong (Bl 40).<br />
The he point of the gallbladder is Yanglingquan (GB 34)”.<br />
Huangdi:<br />
“How are they needled?”<br />
Qi Bo:<br />
“To needle Sanli (St 36), the leg is lowered.<br />
To needle Juxu (St 37 and 39), the leg is bent.<br />
To needle weiyang (Bl 39), the leg is first flexed, then extended.<br />
To needle weizhong (Bl 40), the 2 knees are bent.<br />
To needle Yanglingquan (GB 34), the 2 knees are bent to the same<br />
height; this point is found at the exterior of weiyang (Bl 39).<br />
To needle the points outside the channel, one must also have them<br />
precisely localized.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph defines the energy of the 3 yang as a synergistic energy of the 3 yang<br />
channels of the exterior and of the bowels of the interior.<br />
taiyang, shaoyang and yangming are the energies of the 3 yang. These energies circulate<br />
outside the channels and penetrate into the jingmai of the 6 bowels via the ying (gushing) and shu<br />
(transport) points. This is why these 2 points treat ailments associated with the jingmai at the<br />
exterior.<br />
The blood and energy circulating within the channels and the energy of the 3 yang gather<br />
at the knees and elbows; this is why the he (gathering) point treats illnesses of the bowels.<br />
Because the blood circulating within the channels comes from the 6 bowels, the points<br />
Sanli (St 36), Juxu Shanglian (St 37) and Juxu Xialian (St 39) are the he (gathering) points of the<br />
Hand Yangming (LI) and Foot Yangming (St). Therefore, needling Sanli (St 36) is done with the leg<br />
dropped because this channel occurs at the lower part of the body.<br />
Needling the Juxu (St 37 and 39) is made with the foot lifted in order to relax the muscles<br />
of this area.<br />
weiyang (Bl 39), belonging to the Foot Taiyang (Bl), is the he (gathering) point of sanjiao<br />
(SJ). Needling this point is performed with the movements of flexion and extension to activate the<br />
circulation of energy of the sanjiao into this part of the body. 141.<br />
The bladder governs water which is why needling weizhong (Bl 40) is performed with the<br />
knee bent.<br />
shaoyang (GB) belongs to wood. This is why to needle Yanglingquan (GB 34) one must ask to<br />
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end the 2 knees to the same height so that the “wood” energy is well equilibrated (slack).<br />
The gallbladder (GB) and sanjiao (SJ) are the same energy: shaoyang.<br />
In conclusion, the jingmai (principal channels) divide into the channels of the hand and<br />
foot. But when one speaks of the energy of the 3 yin and 3 yang, this division no longer enters into<br />
play.<br />
“To needle the points outside the channels” implies that these points are none other than<br />
the ying (gushing) and shu (transport) points of the 5 organs and 6 bowels. At the moment of<br />
needling, one must ask to relax the arms and legs to facilitate the circulation of the channels.<br />
Huangdi’s question concerns the ying, shu and he points of the 5 organs and 6 bowels. Qi<br />
Bo’s response only furnishes the he point of the 6 bowels. This question and response are for the<br />
goal of applying the entering/exiting movements of yin and yang, blood and energy and the<br />
external-internal communications of the jingmai.”<br />
PARAGRAPH 16<br />
Huangdi:<br />
“Would you teach me about the diseases of the 6 bowels?”<br />
Qi Bo:<br />
“The sensation of heat of the face is the indicator of disease of the<br />
Foot Yangming (St).<br />
The abundance of blood in Yu luo (fish-vessel: longitudinal luo of<br />
lung) is the sign of attack of the Hand Yangming (LI).<br />
The hard and excavated pulse of the top of the foot (pedal pulse) is<br />
the sign revealing disease of the Foot Yangming (St). This pulse is<br />
specific in the determination of the energetic state of the stomach.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph defines the blood and energy circulating outside the channels. They come<br />
from the hand and Foot Yangming (LI and St). 142.<br />
1 - wei (defensive) energy is han qi (“cold” energy) (6) of yangming. On the one hand, it<br />
reaches the cephalic region passing by the external canthus of the eye and the front of the ear to<br />
spread into the regions of the 3 yang; on the other hand, it descends and encircles the gums,<br />
following the yangming, arrives at renying (St 9) and descends to the top of the foot.<br />
In this way, to speak of the “sensation of heat of the face” is to determine the disease of<br />
the yangming with overheating (same in the event of irascibility) of the wei energy which flows<br />
toward the face.<br />
2 - At the exterior, the jingmai of the 5 organs and 6 bowels answer to the 6 energies:<br />
taiyang, shaoyang, yangming, taiyin..., and in the interior they unite with the organs and bowels<br />
to constitute the pulsologic system: stomach pulse, heart pulse, kidney pulse... . In other words,<br />
in the interior, the energy of the 5 organs and 6 bowels unites with the “5 movements”: “wood”<br />
movement, “fire” movement, “metal” movement..., and at the exterior, with the 6 energies: wind,<br />
Cold, heat... .<br />
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The energy and blood coming from the stomach-bowel are conducted outside the channels<br />
(principal) towards the Great luos; and, upon leaving these luos, they infiltrate into the sunluo<br />
6. here, han qi designates “water”. In other words, wei (fire) energy comes from water (water produces fire).<br />
(small luos or energetic capillaries) and into the skin. Then, they follow the Shou yangming (LI)<br />
channel to gather above at Yu luo, which is to say Chi Fu (cutaneous area associated with the<br />
“foot” pulse), all as the blood and energy circulating within the vessels and gathering into Chi<br />
Cun (“foot” pulse and “inch” pulse: radial pulse) of Hand Taiyin (Lu). This is why the text states:<br />
“The abundance of blood at the level of Yu luo is the sign revealing the attack the Hand Yangming<br />
(LI)”. This is aimed at demonstrating that the energy and blood circulating outside the vessels<br />
gather at the Hand Yangming (LI). This is the reason why, in order to answer Huangdi’s question<br />
on the diseases of the bowels, Qi Bo addresses those of the yangming first.<br />
We note, finally, that this classic often grasps the occasion of the appearance of the<br />
diseases in order to explain the notions concerning birth and beginning, entering and exiting of<br />
yin and yang, blood and energy and particularly the notion of the interior-exterior system of the<br />
jingmai of the 5 organs and 6 bowels. Our readers have certainly observed it.”<br />
PARAGRAPH 17<br />
diseases of the large intestine are characterized by sharp<br />
intestinal pains and boborygmi. 143.<br />
In winter, the offensive of “cold” energy triggers diarrhea with<br />
umbilical pain preventing the prolonged standing position.<br />
diseases of the stomach present the same symptoms.<br />
One must needle Juxu Shanglian (ST 37).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - The large intestine is an organ of transit and governs peristaltic movements. This is<br />
why, in the event of disturbances, signs of spasmodic colitis and boborygmi appear.<br />
2 - yangming controls “metal-Purity”. In winter, attack on the large intestine by cold<br />
instantaneously triggers diarrhea with peri-umbilical pain.<br />
The large intestine controls the organic liquid. These permeate the osseous system. This is<br />
why, in the event of disturbances, the subject cannot maintain the prolonged standing position.<br />
3 - The large intestine and stomach constitute the yangming system. This is the reason<br />
why, in case of disturbances, the stomach presents these same symptoms as the large intestine.<br />
4 - Juxu Shanglian (St 37) belonging to the stomach channel is the he point of the large<br />
intestine”.<br />
PARAGRAPH 18<br />
diseases of the stomach are characterized by abdominal bloating<br />
and gastralgia with energetic obstruction at the level of the upper<br />
limbs, hypochondria, diaphragm and esophagus; foods do not descend.<br />
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One must needle Sanli (St 36).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The abdomen is the rampart of the stomach and intestines. The cardia is found behind<br />
Jiu wei (xiphoid appendage: CV 15), just below the heart.<br />
In the event of stomach problems, the clinical manifestations are essentially abdominal<br />
bloating and pain of the cardia (cardialgia, gastralgia).<br />
The upper limbs are dependent on the heart and lungs.<br />
The hypochondria are associated with the liver. 144.<br />
Once arriving in the stomach, foods are transformed into pure cereal energy (sheng qi)<br />
which spreads to the liver, and into impure cereal energy (Zhou qi) which goes to the heart and,<br />
from there, to the lungs. In the event of stomach problems, this energy circulates in the wrong way<br />
and its physiologic function is stopped, hence circulatory obstruction at the level of the upper<br />
limbs, hypochondria, diaphragm, esophagus.<br />
It is advised to needle Sanli (St 36).”<br />
II - Ma Shi comments:<br />
“These 3 paragraphs (16, 17 and 18) study the diseases of hand and Foot Yangming<br />
(LI and St) and their treatment by acupuncture.<br />
1 - Foot Yangming designates the energy of the stomach. Its vessels reach the face. This is<br />
why “warm face” is a sign of disturbance of the Foot Yangming (St).<br />
2 - Hand Yangming designates the energy of the large intestine. Yu luo (Fish-luo:<br />
longitudinal vessel of lung) is the vessel which goes around the base of the thenar eminence<br />
between yangxi (LI 5) and Lieque (Lu 7). Yu luo is in relationship with the large intestine; this is<br />
why congestion of Yu luo is a pathognomonic sign of the large intestine.<br />
3 - The raised (hard) or sinking (soft) pulse of the top of the foot is located at the level of<br />
Chongyang (St 42) and Jiexi (St 41). This pulse is specific in determination of diseases of the<br />
Foot Yangming (St).<br />
4 - diseases of the large intestine manifest as sharp abdominal pains and boborygmi.<br />
Boborygmi results from the outflowing of water into the intestinal surface from the ascent of the<br />
energy. In winter, the aggression of cold immediately transforms them into diarrhea.<br />
Peri-umbilical pains with inability to hold a standing posture are presented because the<br />
large intestine is precisely located in this region.<br />
As Juxu Shanglian (St 37), belonging to the stomach channel, is the he point of the large<br />
intestine and as the large intestine and stomach make up part of the same system of yangming, the<br />
text has chosen this point in the treatment of ailments of this bowel (LI).<br />
5 - In diseases of the stomach, the abdomen is swollen with pain of the cardia located<br />
below the heart (cardialgia or gastralgia). The circulation of the energy at the level of the upper<br />
limbs and hypochondria, diaphragm and esophagus is obstruct. One must needle Sanli (St 36) of<br />
the stomach channel.”<br />
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PARAGRAPH 19<br />
diseases of the small intestine are characterized by pains in the<br />
lower abdomen with radiation to the lumbar region and spine to the<br />
testicles. Sometimes the pains are sharp and followed by tenesmus.<br />
145.<br />
The sensation of heat in front of the ears, the sensation of cold or<br />
of heat at the shoulders and between the little and ring fingers and the<br />
weakening of the channel-vessel are the symptoms associated with<br />
diseases of the Hand Taiyang (SI). One must needle Juxu Xianlian (St 39).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - diseases of the small intestine are due to disorders of the energy of this bowel.<br />
The small intestine also has the name “Chi Chang” (red intestine). It has the role of<br />
separating “pure” and “impure” (decantation). Therefore, its function basically consists of<br />
controlling the formation of liquids and bringing “purified water” toward the bladder.<br />
Consequently, the energy of the small intestine is closely linked to that of the bladder. Therefore,<br />
pains in the lower abdomen always bring with it pain in the lumbar area, spine and testicles.<br />
2 - These symptoms denote that the disease of the Hand Taiyang (SI) channel is the result<br />
of that of the bowel. One must needle Juxu Xialian (St 39), he point of the small intestine.<br />
II - Ma Shi comments:<br />
“This paragraph studies disease of the Hand Taiyang (SI) and its treatment.<br />
1 - The small intestine is located in the lower abdomen and is bounded behind by the<br />
lumbar area/spine; its energy is linked to that of the testicles. Also, in the event of disturbances,<br />
intestinal pains radiate toward these regions. Sometimes, these pains present with a burning<br />
sensation and desire to move the bowels.<br />
2 - The small intestine channel starts at the external ungual angle of the little finger,<br />
ascends to the wrist, passes through the forearm, reaches the elbow, runs along the posterior side<br />
of the arm, goes up to the neck, reaches the cheek where it divides into 2 branches: one arrives in<br />
front of the ear and the other at the internal canthus of the eye.<br />
In this manner therefore, the sensation of heat in front of the ear, the sensation of cold or<br />
heat of the shoulders, the sensation of heat at the 4th metacarpal space and the weakening of<br />
certain spots on the trajectory of the small intestine channel are the signs of attack of the Hand<br />
Taiyang (SI).<br />
On the stomach channel, one finds Juxu Xialian (St 39), he point of the small intestine.<br />
This is the specific point in the treatment of diseases of this bowel.”<br />
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PARAGRAPH 20 146.<br />
In diseases of the sanjiao (SJ), the abdomen is bloated, the lower<br />
belly is tense and urination is difficult. In serious cases, water<br />
overflows and transforms into dropsy (edema) or ascites.<br />
At the exterior, this syndrome has an influence on the Da luo<br />
(great luo) of the Foot Taiyang (Bl); the Da luo of the sanjiao (SJ) is<br />
located between taiyang (Bl) and shaoyang (GB).<br />
One must needle weiyang (Bl 39).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - The sanjiao (SJ) adheres down below to the bladder. In the event of problems, the<br />
energetic system is immobilized and loses its transformative functions, hence abdominal bloating<br />
and oligo-anuria. water overflows and stagnates within the peritoneum, hence ascites.<br />
2 - At the exterior, this syndrome can be detected by the visibility of Da luo (great luo) of<br />
Foot Taiyang (Bl) and Da luo of Hand Shaoyang (SJ) located on the leg between the taiyang (Bl) and<br />
shaoyang (GB).<br />
Treatment consists of needling weiyang (Bl 39).<br />
II - Ma Shi comments:<br />
“This paragraph concerns diseases of the sanjiao (SJ) and their acupuncture treatment.<br />
1 - The Hand Shaoyang channel (SJ) penetrates into Quepen (St 12), spreads to Tanzhong<br />
(CV 17), connects to the xinbao (XB), descends to the diaphragm and unites with the “3 exits/<br />
outlets” (sources: cores/nucleus) of the sanjiao (SJ): shangjiao (Upper Jiao), zhongjiao (middle<br />
jiao) and xiajiao (Lower Jiao). In the event of problems, the abdomen is filled up with air and the<br />
lower belly is tense and hard.<br />
The sanjiao (SJ) is a unique apparatus responsible for the energetic metabolism of the<br />
entire organism. In the event of disturbances, oligo-anuria is the rule. water stagnates in the<br />
interior of the abdomen, hence ascites.<br />
weiyang (Bl 39), located at the external border of the the popliteal crease between the 2<br />
tendons, is the he point of the sanjiao (SJ). When the sanjiao (SJ) is affected, the vessel located at<br />
this level is weakened.”<br />
PARAGRAPH 21<br />
In diseases of the bladder, the lower abdomen is inflamed and<br />
painful; palpation causes a false desire to urinate.<br />
147.<br />
The top of the shoulder is warm, and the vessel there is weakened.<br />
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Furthermore, the subject feels a heat sensation at the external part of<br />
the little toe and behind the external malleolus; if the vessel there is<br />
weakened, one must needle weizhong (Bl 40).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The bladder is the “palace” of organic liquid. It is the last relay of energetic<br />
transformation. When the palace is affected, the lower abdomen is tense and painful with<br />
inability to urinate.<br />
The top of the shoulder, external part of the little toe and posterior area of the external<br />
malleolus are the sites of passage of the Foot Taiyang (Bl). A sensation of heat in these regions is<br />
the sign revealing contamination of the channel (Bl) by disease of the bowel (Bl). Its treatment<br />
consists of needling weizhong (Bl 40).”<br />
II - Ma Shi comments:<br />
“This paragraph concerns diseases of the bladder and their acupuncture treatment.<br />
Inflammation and pain of the lower abdomen and desire to urinate when the abdomen is<br />
palpated in this region are the signs revealing disease of the bladder.<br />
The top of the shoulder is warm, and the channel-vessel which is found there is weakened<br />
because this region is the site of passage of the dorsal trunk of the bladder channel on which is<br />
found the following points: Dazhu (Bl 11), Fengmen (Bl 12).<br />
The external edge of the little toe and region posterior to the external malleolus are<br />
warm, and the channel which is found there is weakened because these regions belong to the Foot<br />
Taiyang (Bl) on which the points zhiyin (Bl 67), Tongqu (Bl 66), shugu (Bl 65), jinggu (Bl 64),<br />
jinmen (Bl 63), shenmai (Bl 62), Pushen (Bl 61), Kunlun (Bl 60), Fuyang (Bl 59), Feiyang<br />
(Bl 58), etc. are found.<br />
weizhong (Bl 40) is the he point of the Foot Taiyang (Bl). For this reason, one uses it to<br />
treat diseases of the bladder.”<br />
PARAGRAPH 22<br />
In diseases of the gallbladder, sighs are frequent, the mouth is<br />
bitter and vomiting is sour; the subject has fear with the feeling of<br />
being confined. Furthermore, laryngeal sounds and frequent<br />
expectoration are often observed.<br />
The “root” (Ben) and “summit” (Jiao) of the Foot Shaoyang (GB)<br />
are simultaneously affected. One must observe the sites of weakening of<br />
the channel-vessel in order to apply moxabustion there. In the event of<br />
“Cold-heat” (fever-chills), one must needle Yanglingquan (GB 34).<br />
EXPLANATIONS AND COMMENTARIES 148.<br />
I - Zhang Shi explains:<br />
1 - “The gallbladder being affected, its energy cannot be directed toward the top, and the<br />
individual has need to attract it toward the lungs, hence frequent sighs.<br />
Bitter mouth and sour vomiting originate from the bile.<br />
Fear and the feeling of being confined indicate emptiness of the energy of the gallbladder.<br />
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Laryngeal sounds and frequent expectoration reveal that the channel-vessel (Foot<br />
Shaoyang-GB) is affected.<br />
2 - The “root” designates the lower part and “summit”, the cervico-dorsal region.<br />
Moxabustion is applied to rectify the weakened parts (to tonify the emptiness).<br />
The illness “Cold-heat” is associated with the “intermediary” (hinge) channel (midexternal,<br />
mid-internal). This means to say that the energy of the gallbladder is sometimes<br />
directed toward the exterior (taiyang), sometimes toward the interior (yangming).<br />
Yanglingquan (GB 34) is the he point of the Foot Shaoyang (GB).”<br />
II - Ma Shi comments:<br />
“This paragraph concerns diseases of the gallbladder and their acupuncture treatment.<br />
Frequent sighs, bitter mouth, sour vomiting, fear and the impression of being confined are<br />
the signs of emptiness of the gallbladder energy.<br />
Laryngeal sounds and frequent expectoration are due to the presence of perverse energy in<br />
the gallbladder.<br />
In practice, one must observe well the “root” and “summit” of Foot Shaoyang (GB). The<br />
points and the beginning of the jingmai are the “root”, and the points and the end of the jingmai<br />
are the “summit”.<br />
Apply moxabustion to the weakened sites of the channel. In contrast, in the case of<br />
“Cold-heat” illness (fever-chills), one must needle Yanglingquan (GB 34).”<br />
PARAGRAPH 23 149.<br />
Huangdi:<br />
“What is the Dao (rule, law) of needling?”<br />
Qi Bo:<br />
“Needling must access the energy of the point of impact without<br />
injuring the flesh. In reaching the energy of the point, the needle slips<br />
into the opening without encountering any obstacle; reaching the<br />
flesh, it provokes pain at the level of the skin.<br />
Tonification and dispersion are utilized in spite of the rule<br />
worsening the disease. If the needle injures the muscles, it provokes<br />
laxity. Not being expelled, the perverse energy enters into conflict with<br />
the Zhen qi (source energy); it works its way in and settles in the<br />
interior.<br />
Needling without judgment carries with it opposite reactions.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I- Zhang Shi explains:<br />
“The energy of the point of impact (qi Xue) originates from the bowels via the jingmai.<br />
When the needle succeeds in contacting it, the point is penetrated with ease as if it slips into a<br />
crack. Also, Chapter 37 of the Suwen (“Dissertation on the energy and blood”: qi Xue lun) has<br />
stated: “When the needle falls exactly into the crack, it does not encounter any obstacle.”<br />
Perverse energy of the bowel reaches the exterior via the jingmai and manifests at the<br />
level of the points of impact. This process of propagation of the disease confirms the reactive<br />
effects cited in the previous paragraphs:<br />
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_“Warm face is the indicator of disease of the Foot Yangming (St)” (Paragraph 16),<br />
_ “Congestion of Yu luo indicates disease of Hand Yangming (LI)” (Paragraph 16), etc.<br />
These explanations demonstrate that the energy of the bowels exteriorizes at the skin via<br />
the jingmai system.<br />
The skin, flesh, muscles and bones... are the sites of distribution of the energy (precisely,<br />
the jing: essence) located outside the channels. If the needle reaches the flesh (sites devoid of<br />
points), it provokes pain in the skin; if it reaches the muscles, these become lax. In these two<br />
cases, the perverse energy has not been excreted; to the contrary, it provokes disturbance of the<br />
Zhen qi (source energy, vital or essential energy) and drives it into the organism. In other words,<br />
an erroneous needling does not remove the perverse energy; it causes serious perturbations at the<br />
level of the Zhen qi because the energy and blood circulating outside the jingmai reveals itself to<br />
the channels without penetrating into the bowels, as has already been stated in Paragraph 16:<br />
“The firm and excavated pulse of the top of the foot (pedal pulse) heralds disease of the Foot<br />
Yangming (St)” and not that of the stomach bowel. 150.<br />
This is the reason why, in the course of commentaries of Paragraph 16, I have attracted the<br />
attention of physicians to the notions concerning “the Beginning and Ending, entering and leaving,<br />
of yin and yang, of blood and energy”to which we must obey, never opposing it.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the rules of needling. Not observing them worsens the disease.<br />
When needling, one must attain the point, site of gathering of the energy circulating in the<br />
channel, without injuring the connective tissues. Because, when the needle reaches the energy of<br />
the point of impact, it becomes freely engaged as if it penetrates into a crevice and unobstructs<br />
the energy and the channel.<br />
If one injures the flesh, one provokes pain. If one injures the muscles, one provokes laxity.<br />
If, at the site of tonification, one disperses or vice versa, one worsens the disease. This is why the<br />
non-evacuation of the perverse energy by a technical error is the origin of perturbation of the<br />
Zhen qi (source energy).”<br />
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CHAPTER V<br />
Origin and Gathering<br />
(Gen Jie)<br />
Chapter 5 of the Lingshu is devoted to the therapeutic effects of the “origin<br />
points” and “gathering points”. The origin points are the sites of departure of the<br />
energy of the channels, and the “gathering points” are the sites of regrouping of<br />
this energy.<br />
The yin and yang channels are endowed with the function of opening (Gai),<br />
closing (Za) and hinge (Zhu) permitting the establishment of the system of<br />
connection of the interior and exterior. Disturbance of these functions are the origin<br />
of diseases.<br />
The localization and naming of the origin points and gathering points are well<br />
defined in this chapter.<br />
The “origin points”, “gathering points” and “departure points” of the 3 yang<br />
channels of the foot and hand are also made the object of detailed study.<br />
The excessive or insufficient number of beats of the pulse studied according to<br />
the cyclic circulation of the channels of the human body (50 turns in 24 h) is also<br />
presented with the aim of determining the state of energy in order to adopt<br />
therapeutic rules: “According to the constitution of the patient, needling is rapid or<br />
slow, superficial or deep, and the sessions repeated or spaced out.”<br />
Briefly, this chapter concerns the study of the Beginning and Ending of the<br />
jingmai with therapeutic aim, hence the title “Origin and Gathering (Gen Jie)”.<br />
This chapter comprises 7 paragraphs.<br />
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151.
PARAGRAPH 1 152.<br />
Qi Bo says:<br />
“heaven and earth enter into symbiosis, the cold and the heat<br />
turn. How does the Dao of yin and yang come to pass, and how are their<br />
excess and insufficiency?<br />
The Dao of yin responds to even numbers and that of yang to odd<br />
numbers. In spring and summer, yin is weak and yang is excessive; the<br />
branches and leaves wither and dry out; the rain and humidity return;<br />
yin and yang follow these movements and enter into disequilibrium.<br />
How then does one tonify or disperse?<br />
When the curious perverse energy (qi Xie) leaves the channel,<br />
one can longer count the diseases. If one breaks open the “door” (guan),<br />
ignorant of the “origin points” (Gen points) and “gathering points”<br />
(Jie points) of the 5 organs and 6 bowels, the hinge (Zhu) deteriorates,<br />
the movements of opening (Gai) and closing (Za) no longer function; yin<br />
and yang become totally disordered and irretrievable.<br />
The profound meaning of the 9 Needles has its “nodes” and its<br />
“hinges” in the chapter entitled “Beginning and Ending” (Chapter 9). This<br />
is why ignoring the Beginning and Ending is to expose the Dao of<br />
needling to errors.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph defines the movements of “opening”, “closing” and “hinge” of the 3 yin<br />
and 3 yang energies. These movements are indiscernible; because of these movements, the energy<br />
enters and exits within the entire body to unite with the channels which are discernible.<br />
a - In man, yin and yang respond to the 6 energies of heaven; these unite with the 4<br />
seasons.<br />
Spring and summer are yang. In the course of these 2 seasons, yang energy is born and<br />
grows while yin weakens and declines.<br />
Autumn and winter are yin. In the course of these 2 seasons, yin energy is born and grows<br />
while yang weakens and declines.<br />
In man, the opening and closing movements of yin and yang function following the rhythm<br />
of the 4 seasons. For this reason, in spring and summer, the renying pulse (left radial pulse) is<br />
slightly changing (Da), and in autumn and winter the Cun Kou pulse (right radial pulse) is also<br />
changing (Da). These pulses denote the good health of the individual.<br />
b - The disordered perverse energy leaves the channel implies that, once in the channel, it<br />
reaches the Dai luo (great secondary vessels) to trigger a significant number of individual<br />
diseases. 153.<br />
The origin and gathering designates the places called “roots” and “summits” where the<br />
energy of the jingmai begin and end.<br />
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Opening, closing and hinge define the movements of the 6 energies belonging to the organs<br />
and bowels, to yin and yang.<br />
Beginning and Ending implies the departure and termination of the circulation of the<br />
jingmai, of the blood and energy.<br />
II - Ma Shi comments:<br />
“This paragraph places emphasis on the significance of the “9 Needles” (Ch. 1 of this<br />
classic) whose “node” and “root” are found in Chapter 9.<br />
1 - Symbiotically, heaven and earth create yin and yang.<br />
The Dao of yin and that of yang basically reside in the alternation of their excess and<br />
their insufficiency.<br />
The Dao of yin is the even number and that of yang the odd number.<br />
Via the intermediary of this yin and yang, man becomes united to heaven and earth.<br />
2 - In diseases during the course of the 2 seasons of spring and summer, the yin energy is<br />
insufficient and yang energy is excessive. yin and yang are then in disequilibrium, hence the<br />
question: “At the level of which channel must one tonify or disperse?”<br />
3 - The curious perverse energy is a type of disordered perverse energy.<br />
“Perverse energy leaves the channel” implies that the perverse energy localized in a<br />
channel passes to another channel.<br />
The site of departure of the energy of the channel bears the name “origin”, and the site of<br />
concentration of this energy, “gathering”.<br />
Chapter 27 of the Suwen (“Study on the Separation and Gathering of Mental energy and<br />
Perverse energy”) states:<br />
“taiyang is the opening.<br />
yangming is the closing.<br />
shaoyang is the hinge.<br />
taiyin is the opening.<br />
jueyin is the closing.<br />
shaoyin is the hinge.”<br />
This assertion corresponds to the terms cited in this paragraph, except for “guan” (door)<br />
because this word “door” is the necessary component of the movements of “opening, closing and<br />
hinge”.<br />
4 - “Beginning and Ending” is the title of Chapter 9 of this classic.<br />
“The acupuncturist who ignores the origin points (Gen) and the “gathering points” (Jie) is<br />
responsible for phenomena of deterioration of the“hinge” with non-airtight “opening” and<br />
“closing”, hence escape without hope of return. 154.<br />
In the above-cited chapter (Ch. 1), the marvelous method of the “9 Needles” and the notions of<br />
“node points” and “hinge points” are clearly explained. In our time, some practitioners know it<br />
and others do not, hence the two categories of physicians, good and less good.”<br />
III - N.V.N.:<br />
The words “origin” and “gathering” designate the “roots” and “nodes”.<br />
In practice, among the points utilized, some are considered “root points”, which is to say<br />
the points of departure of the energy, and the others “ligature points” or “node points” or also<br />
points of attachment of the energy, which is to say particularly sensitive and important points or<br />
points of concentration of perverse energy.<br />
a - “guan” mean: door.<br />
“shu”: hinge<br />
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“Gai”: opening<br />
“Za”: closing<br />
b - “Door broken, hinge worn out... escape of the energy”, illustrates the movements of the<br />
energy of the 3 yin and 3 yang from an erroneous application of needling.<br />
c - The exact sense of these aphorisms: “taiyang is the opening; yangming is the closing;<br />
the shaoyang is the hinge” is the following:<br />
_ taiyang is outside as in front of an open door.<br />
_ yangming is inside as behind a closed door.<br />
_ shaoyang is on the doorstep as the hinge turns towards the outside or towards the inside.<br />
These imaged terms symbolize the complete or incomplete movements of entering and<br />
exiting of the energy of the 3 yang channels.<br />
d - In Chapter 9 of this classic, Qi Bo examines the diseases of the 6 yang channels at the<br />
level of the renying pulse (left radial pulse) and the diseases of the 6 yin channels at the level of<br />
the Cun Kou (right radial pulse). In the case of fullness of yang and emptiness of yin, one must<br />
tonify yin and disperse yang, and, in the opposite case, one must disperse yin and tonify yang.<br />
This method is considered prodigious.<br />
e - In 1969, Chamfrault and ourselves, introduced for the first time in the Western world<br />
this important study based on the movements of the 3 yin and 3 yang, impeccable study of this<br />
classic. (1)<br />
PARAGRAPH 2 155.<br />
“The origin of the taiyang channel is found at zhiyin (Bl 67) and its<br />
gathering, at Mingmen. Mingmen is located at the eyes (jingmen- Bl 1).<br />
The origin of the yangming channel is found at Lidui (St 45) and its<br />
gathering, at Zang Da. Zang Da is located above and in front of the ear.<br />
(Touwei- St 8).<br />
The origin of the shaoyang channel is found at qiaoyin (GB 44) at its<br />
gathering, at Chuang Long. Chuang Long communicates with the interior of<br />
the ear. (Tinggong- SI 19 whose branch deeply penetrates into the ear).<br />
• taiyang is the opening; yangming is the closing and shaoyang is<br />
the hinge.<br />
When the “opening” is broken, the muscular fibers are crushed<br />
and dilated and the illness spontaneously arises. It is why, in the<br />
individual affected by this illness, one must needle the taiyang channel<br />
and observe for the state of fullness or emptiness in order to disperse or<br />
tonify. This sudden illness is characterized by skin desquamation and<br />
general weakness.<br />
When the “closing” is forced, the energy no longer has a place to<br />
stop and the illness manifests as atrophic impotence (wei). One must<br />
needle the yangming and observe for the state of fullness or emptiness<br />
in order to disperse or tonify. The phrase “the energy no longer has a place<br />
to stop” implies that the Zhen qi (energy source) is impeded resulting in<br />
a concentration of perverse energy.<br />
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1971.<br />
1. See “Human energy” and “Energetic Pathology and Pathogenesis in Traditional Chinese Medicine”, NVN Edition, 1969-<br />
When the “hinge” is deteriorated, the bones are not maintained<br />
and the feet can no longer be placed on the earth. One must needle the<br />
shaoyang and observe for the state of fullness or emptiness in order to<br />
disperse or tonify. Non-maintenance of the bones denotes joint laxity<br />
with lack of flexion and extension. To treat this illness, one must<br />
carefully examine its “root”.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1 - taiyang and taiyin constitute the system of opening; yangming and jueyin, the system<br />
of closing, and shaoyin and shaoyang, the hinge system. Such are the characteristics of the energy<br />
of the 3 yin and 3 yang.<br />
2 - The word “Tai” implies the plethoric state of the energy. This is why taiyang and<br />
taiyin open to the exterior (opening).<br />
yangming designates the union of the 2 yang energies, factor activating the light, and<br />
jueyin, the ending of the 2 yin energies. This is why they govern the interior (closing).<br />
The word “Shao” designates the start of the activity of the birth energies. This is why<br />
shaoyang and shaoyin govern the “hinge”. 156.<br />
In the interior, these 6 yin and yang energies (taiyang, taiyin, yangming, jueyin, shaoyang<br />
and shaoyin) unite with the organs and bowels, and, at the exterior, with the 6 channels whose<br />
circulation is in harmony with the circumduction of the energy of si Tian and Taiquan (celestial<br />
energies).<br />
Once in man, this cosmic energy evolves according to the route of the 6 channels to trigger,<br />
for example, the Shanhan diseases (evolutive diseases of Cold); sometimes, they become united<br />
with the channels at the level of the “origin points” and “gathering points”.<br />
“Gen” (origin) is the site of departure of the birth energy.<br />
“Jie” (gathering) is the site of the union of the energy of the channel at the level of such<br />
points as Mingmen, Chuang Long... by which the energy leaves the channel to reach the “orifices”.<br />
taiyang designates water and fire, sources of life, and Mingmen (door of life), the eyes,<br />
sites of entry and exit of the energy of the channel (It is the point jingming- Bl 1).<br />
Zang Da is located in front of the superior auricular angle (It is the point Tou wei- St 8).<br />
Chuang Long sends a vessel to the interior of the ear (It is the point Tinggong- SI 19).<br />
• The energy of the 3 yang follows the channels and gathers at these 3 points; then from<br />
there, it reaches the “cave of energy” (qi Jie) and irrigates the corresponding territories,<br />
developing, in this manner, the movements of “opening-closing-hinge” and of “entering-exiting”<br />
at the level of the jingmai and of the organs and bowels.<br />
“Opening” and “closing” are the words used to compare the movements of the energy to<br />
those of the flap of a door, and “hinge”, to compare the movements of the energy to that of a hinge<br />
by which the strap hinges turn.<br />
Without the “hinge”, the door can neither be opened nor closed. Without the “opening” and<br />
“closing”, the hinge does not function. In this manner, because of the movements of the 3 yin and<br />
3 yang, the energy enters and exits at the level of the interior and exterior of the skin, the<br />
jingmai and the organs-bowels.<br />
• The energy of taiyang governs the cutaneous system. For this reason, when the “opening”<br />
and “closing” is fractured, the muscles are damaged.<br />
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Tong qi (a priori or thoracic energy) directs the activity of yangming at the level of the<br />
upper part of the body. This energy follows the respiratory route and spreads out at the level of<br />
the 4 limbs. This is why, when the “closing” is worn out, “the energy has no place to stop” and the<br />
disease is characterized by atrophic impotence (wei).<br />
shaoyang manages the tendino-osseous system. This is why, when the “hinge” is damaged,<br />
the joints become lax (functional disability).<br />
Chapter 6 (“Study of the Separation and Union of yin and yang”) of the Suwen states:<br />
“taiyang, whose origin (root) occurs at zhi yin (Bl 67), is called “yang in yin”.<br />
yangming, whose origin (root) occurs at Lidui (St 45), also has the name “yang in yin”.<br />
shaoyang, whose origin (root) is qiaoyin (GB 44), is also named “yang in yin.”<br />
In summary, the 3 yin energies and that of the 3 yang come entirely from yin and go from<br />
below upward. One must carefully examine their root.”<br />
Yu Shi states:<br />
“The energy of the 3 yang follow the routes of the channels and reach the “caves of energy”<br />
(sinus) of the face to penetrate into the “orifices”.<br />
The jing yang (yang essence) of the taiyang reaches the eyes to maintain the pupil; Bie qi<br />
(distinct energy) of the shaoyang reaches the ears to maintain hearing; Tong qi (a priori or<br />
thoracic energy) coming from the yangming reaches the nose to maintain the sense of smell.<br />
Tong qi originates from shangjiao (Upper Jiao= cardia). At the top, it gathers in the thorax<br />
to control respiration.<br />
II - Ma Shi comments:<br />
“This paragraph is devoted to the origin points and gathering points of the 3 yang<br />
channels of the foot.<br />
1 - The origin point (root) of Foot Taiyang (Bl) is zhiyin (Bl 67), located at the external<br />
edge of the little toe at a “he” leaf’s distance (about 2 mm) from the ungual angle. Needle depth<br />
0.1 cun, left in during 5 expirations and moxa 3 times.<br />
The gathering point of this channel is Mingmen. here, the word “Mingmen” designates the<br />
eyes, that is to say jingmen (Bl 1) located 0.1 cun outside the internal canthus of the eye. Needle<br />
depth 0.1 cun, left in for 6 expirations, moxa forbidden.<br />
2 - The origin point of Foot Yangming (St) is Lidui (St 45), located at the tip of the second<br />
toe near the external ungual angle about one “he” leaf width. Needle depth 0.1 cun, moxa 3 times.<br />
The gathering point of this channel is Touwei (St 8) located at the angle of the forehead, in<br />
the scalp line, 1.5 cm. from Benshen (GB 13) and 4.5 cm. from shenting (GV 24). Needle depth 0.3<br />
cun, moxa forbidden.<br />
3 - The origin point of Foot Shaoyang (GB) is qiaoyin (GB 44), located at the external<br />
ungual angle of the 4th toe. Needle depth 0.1 cun, left in during 1 expiration, moxa 3 times.<br />
The gathering point of this channel is Chuang Long, located within the ear, that is to say at<br />
Tinggong (SI 19), located in front of the tragus in a crease which is formed when one opens the<br />
mouth. Needle depth 0.3 cun.<br />
III - N.V.N.: 158.<br />
1 - In relation to Tinggong (SI 19), gathering point of Foot Shaoyang (GB), a number of<br />
objections have been issued over the centuries.<br />
According to us, Tinggong (SI 19) is indeed the gathering point of the energy of Foot<br />
Shaoyang (GB). In effect, it is stated in Paragraph 3 (see below):<br />
“The gathering point of Foot Shaoyin (Ki) is Lingquan (CV 23) and that of Foot Jueyin (Li)<br />
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157.
is Yuying (other name Yutang- CV 18).<br />
Therefore, we can conclude that the energy of a channel is not forced to gather at the end<br />
of the same channel. According to the characteristics of each channel, the energy can gather at the<br />
level of another channel following the processes of “opening-closing-hinge” that is specific to it.<br />
2 - The “opening-closing-hinge” movements of the 3 yin and 3 yang are of prime<br />
importance in therapy.<br />
In effect,<br />
_ taiyang is the 3rd yang. It occurs at the most superficial level of the 3 yang. It therefore<br />
governs the “opening”.<br />
_ yangming is the 2nd yang. It occurs in the medial zone of the 3 yang and, therefore,<br />
governs the “closing”.<br />
_ shaoyang is the 1st yang. It is found in the deepest zone of the 3 yang and plays the role<br />
of “hinge”. (Figure. 11)<br />
In this way, when the “opening” is worn out, the muscles are squashed. One must needle<br />
the taiyang (Bl) and evaluate for the excessive or insufficient state to disperse or tonify.<br />
When the “closing” is broken open,”the energy has no place to stop”, hence, atrophic<br />
impotence (wei). One must needle the Foot Yangming (St) and observe for the excessive or<br />
insufficient state in order to disperse or tonify.<br />
When the “hinge” is demolished, the bones are not maintained; one must needle the Foot<br />
Shaoyang (GB) and observe for the excessive or insufficient state in order to disperse or tonify.<br />
3 - The terms “muscles are squashed, bones not maintained and absence of a place to stop”<br />
illustrate the clinical aspects resulting from these phenomena of “door broken open, hinge<br />
damaged, opening and closing without function”. This is why, therapeutically, one must always<br />
examine the “root” and “summit” of the disease.<br />
4 - Do not confuse these movements with the superficial and deep circulation of the 3 yin<br />
and 3 yang (notions we had presented in 1969 in our works).<br />
Figure 11<br />
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159.
PARAGRAPH 3<br />
“Opening-closing-hinge” movements of the 3 yang.<br />
Figure 12<br />
“Gathering points” of the 3 yang of the foot.<br />
The “origin” of taiyin occurs at Yinbai (Sp 1) and its “gathering” at<br />
Taishang (other name Zhongwan) (CV 12). 160.<br />
The “origin” of shaoyin (Ki) occurs at Yongquan (Ki 1) and its<br />
“gathering” at Lingquan (CV 23).<br />
The “origin” of the jueyin (Li) occurs at Dadun (Li 1); its<br />
“gathering” at Yuying (other name Yutang- CV 18) and its “luo” at<br />
Tanchong (CV 17).<br />
• taiyin is the “opening”, jueyin is the “closing” and shaoyin is<br />
the “hinge”. This is why,<br />
_ when the opening is broken open, food metabolism is damaged<br />
and the diaphragm is closed. In obstruction of the diaphragm, one must<br />
needle the taiyin (Sp) and carefully observe for the excessive or<br />
insufficient state in order to practice dispersion or tonification.<br />
_ when the closing is worn out, the energy and blood are<br />
annihilated, and the individual is open to illness. To treat the affliction,<br />
one must needle the jueyin (Li) and observe for the excessive or<br />
insufficient state in order to carry out dispersion or tonification.<br />
_ when the hinge is demolished, certain places on the vessel are<br />
obstructed. This is why in stases (obstructions), it is advised to needle<br />
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the shaoyin (Ki) and carefully observe for the excessive or insufficient<br />
state in order to carry out dispersion or tonification.<br />
recall that all of these obstructions or stases come from<br />
insufficiency.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1- Tai Shang (Taicang) designates the base of the tongue. The spleen is a metabolizing<br />
organ of nutritive substances. Its vessel links to the base of the tongue and spreads into the<br />
sublingual region because the base of the tongue is the site of gathering of the food bolus (2).<br />
2 - Lianquan (CV 23) belonging to renmai (CV) is located at the middle of the neck above<br />
the pharynx. renmai has its source in the kidney; this is why the energy of shaoyin (Ki) gathers<br />
at Lingquan (CV 23).<br />
Chapter 52 (“Defensive energy”) of this classic states: “The “summit” of jueyin (Li) occurs<br />
at the shu point of the back...”. By that, Yuying (or Yutang- CV 18) must be located<br />
on the back... .The “luo” (secondary branch) of jueyin occurs at Tanzhong (CV 17) because the<br />
vessel of the liver crosses the diaphragm and passes by this point.<br />
3 - The spleen is a food metabolizing organ. This is why when the opening is broken open,<br />
the diaphragm is obstructed and the energy becomes insufficient. In Ge Rong (diaphragmatic<br />
obstruction), at the top, foods cannot pass, and down below the intestines lose their tone, hence<br />
post-prandial diarrhea.<br />
161.<br />
4 - jueyin is the site of termination of the 2 yin. At the culmination of yin is the birth of<br />
yang. This is why when the “closing” is broken open, the vital energy becomes exhausted and the<br />
individual tends to be distressed. The energy of the “1st yang” comes from the kidney organ.<br />
Because zhi (will) is not fulfilled in perfect fashion, the individual is prone to affliction.<br />
5 - shaoyin controls the system of vessels. This is why when the “hinge” is broken open,<br />
the vessels present with stases at certain places. In this way, in the case of stasis or obstruction,<br />
one must needle shaoyin and observe for the excessive or insufficient state to disperse or tonify.<br />
6 - The previous paragraph emphasized that all syndromes of accumulations or stases<br />
must be considered syndromes of insufficiency. This means to say that the excess is due to the<br />
accumulation of perverse energy and insufficiency is synonymous with deficiency of the essential<br />
energy. To combat this accumulation of perverse energy, one must reinforce the potential of the<br />
essential energy.”<br />
II - Ma Shi comments:<br />
“This paragraph studies the origin and gathering points of the 3 yin of the foot and their<br />
techniques of use.<br />
1 - The origin of Foot Taiyin (Sp) is at Yinbai (Sp 1), a “he” leaf width from the internal<br />
ungual angle of the great toe. Needle depth 0.1 cun, left in for 3 expirations, moxa 3 times.<br />
The gathering point of this channel is Tai Shang (Zhongwan- CV 12), belonging to the<br />
renmai (CV), located 4 cun above the umbilicus. Needle depth 0.8 cun, moxa 7 times.<br />
2 - The origin point of Foot Shaoyin (Ki) is Yongquan (Ki 1), located in the plantar crease.<br />
Needle depth 0.3 cun, left in during 3 expirations, moxa 3 times.<br />
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2. For Ma Shi and us, Tai Shang is another name for Zhongwan- See “Art and Practice of<br />
Acupuncture and Moxabustion”, Vol. III- NVN Edition.<br />
The gathering point of this channel is Lianquan (CV 23- other name Sheben), located on<br />
the neck above the pharynx and below the chin. Needle depth 0.2 cun, left in for 7 expirations,<br />
moxa 3 times.<br />
3 - The origin point of jueyin (Li) is Dadun (Li 1), located behind the nail of the great toe,<br />
1 cun from a “he” leaf, at the place of reunion of the “three hairs”; according to another argument,<br />
at the internal ungual angle is Yinbai (Sp 1) and at the external angle is Dadun (Li 1). Needle<br />
depth 0.3 cun, left in during 10 expirations, moxa 3 times.<br />
The gathering point of this channel is Yuying (also Yutang- CV 18), belonging to the<br />
renmai (CV), located 1.6 cun below Zigong (CV 19). Needle depth 0.3 cun, moxa 3 times.<br />
The luo (branching vessel) is linked to Tanzhong (CV 17), located 1.6 cun below Yuying<br />
(CV 18) in a crease at the midline joining the two breasts. Needling is forbidden, moxa 5 times.<br />
4 - The taiyin is the “3rd yin”, located within the superficial layer of yin. Therefore, it<br />
controls the “opening” of the door.<br />
The jueyin is the “1st yin”, located within the deep layer of yin. Therefore, it controls the<br />
“closing” of the door.<br />
The shaoyin is the “2nd yin”, located within the middle layer of yin. Therefore, it controls<br />
the “hinge” of the door.<br />
In this way, when the “opening” has deteriorated, the spleen loses its function of food<br />
assimilation, and the metabolizing organ function is altered, hence diaphragmatic obstruction and<br />
post-prandial diarrhea. In this case, one must needle the Foot Taiyin (Sp) and carefully observe<br />
for the excessive or insufficient state in order to perform dispersion or tonification (3).<br />
When the “closing” has deteriorated, the liver energy is annihilated, and the subject has<br />
the tendency to be afflicted. Also, in cases of destruction of the energy and affliction, one must<br />
needle jueyin and carefully observe for emptiness or fullness in order to tonify or disperse.<br />
When the “hinge” is torn down, the kidney vessel presents at certain sites<br />
the phenomena of stasis with obstruction of xiajiao (Lower Jiao). In this manner, in the individual<br />
suffering from signs of engorgement of xiajiao, it is strongly advised to needle Foot Shaoyin (Ki)<br />
and carefully observe for the excessive or insufficient state in order to tonify or disperse.<br />
In the reasoning of the mechanism of stasis or obstruction, one must not consider them,<br />
thoughtlessly, as syndromes of fullness, but always as syndromes of insufficiency.”<br />
III - N.V.N.:<br />
a - According to Yu Shi,<br />
“_ Hand Taiyin (Lu) and Hand Jueyin (XB) are controlled by Tong qi (ancestral, a priori or<br />
thoracic energy).<br />
_ shaoyin (Ki) and jueyin (Li) reach the skull and brain under the action of renmai (CV)<br />
and Dumai (GV).<br />
_ Lianquan (CV 23) and Yutang (CV 18) are points of liquid conduction toward the<br />
sublingual region.<br />
_ “jing-liquid” of the kidney organ follows, on the one hand, the route of the renmai (CV)<br />
to reach Lingquan (CV 23) and the sublingual region, and, on the other hand, the spinal route to<br />
penetrate into the brain.<br />
_ jueyin (Li) and Dumai (GV) gather together at the top of the skull, then descend into the<br />
sublingual region where the 2 curious points, “Jixin-Yuye” (PC 20), are found.<br />
b - The gathering points of the 3 yin are diagrammed in Figure 13 below:<br />
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162.
3. These illnesses originate from the insufficiency of the energy of the spleen<br />
Figure 13<br />
Gathering points of the 3 yin of the foot.<br />
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163.
PARAGRAPH 4<br />
The Foot Taiyang (Bl), whose origin occurs at zhi yin (BL 67), flows<br />
out towards jinggu (Bl 64), arrives at Kunlun (Bl 60) and gathers at Tianzhu<br />
(Bl 10) and Feiyang (Bl 58).<br />
The Foot Shaoyang (GB), whose origin occurs at qiaoyin (GB 44),<br />
flows out towards qiuxu (GB 40), arrives at yangfu (GB 38) and gathers at<br />
Tianrong (SI 17) and guanming (GB 37).<br />
The Foot Yangming (St), whose origin occurs at Lidui (St 45), flows<br />
out towards Chongyang (St 42), arrives at Xialing (Jiexi-St 41) and gathers<br />
at renying (St 9) and Fenglong (St 40).<br />
The Hand Taiyang (SI), whose origin occurs at Shaoze (SI 1), flows<br />
toward Wangu (SI 4), arrives at yanggu (SI 5) and gathers at Tianchuang (SI<br />
16) and zhizheng (SI 7).<br />
The Hand Shaoyang (SJ), whose origin occurs at guanchong (SJ 1),<br />
flows out towards yangchi (SJ 4), arrives at zhigou (SJ 6) and gathers at<br />
Tianyou (SJ 16) and Waiguan (SJ 5).<br />
The Hand Yangming (LI), whose origin is found at Shangyang(LI 1),<br />
flows out towards hegu (LI 4), arrives at yangxi (LI 5) and gathers at Futu<br />
(LI 18) and Pianli (LI 6).<br />
These movements are the origin of fullness of the luo of the<br />
12 channels; one must needle them.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - “The 3 yin and 3 yang, associated with the 6 channels and with the origin and<br />
gathering points, are briefly studied in the two previous paragraphs.<br />
Paragraph 4 concerns the penetration of the energy of the 3 yang into the different<br />
channels of the foot and hand which all go to the cervico-nuchal region. This is why it is said:<br />
“These movements bring with them the fullness of the luomai; one must needle them”. In effect,<br />
when the energy arrives at the luo (system of luos), these go into fullness. One must disperse<br />
them to aid the circulation of the energy of the 3 yang to pursue its normal path toward the top<br />
and the exterior.<br />
Feiyang (Bl 58), guanming (GB 37), Fenglong (St 40), zhizheng (SI 7), Waiguan (SJ 5) and<br />
Pianli (LI 6) are the luo of the 6 channels of the foot and hand, all located between the jing-river<br />
and he points.<br />
“Gathering at the he point” implies that the blood and energy from the exterior (epidermodermal<br />
layer) penetrate into the jing-well point and reach the elbow and the knee to unite with<br />
the energy and blood of the channel. In this way, the energy of the 3 yang gather within the<br />
channels at the jing-well point in order to be directed toward the top, up to the points: Tianzhu<br />
(BL 10), Tianrong (SI 17), renying (St 9), Tianchuang (SI 16), Tianyou (SJ 16) and Futu (LI 18),<br />
located in the cercvico-nuchal region; then from there it reaches the face and cranium (4).<br />
This circulation of blood and energy differs from that which flows out towards the jing-<br />
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164.
4. This permits understanding why these points are called “windows of heaven”.<br />
well point, arrives at the shu point, passes to the jing-river point and gathers at the luo point.<br />
This is why the text cites the points Feiyang (BL 58), guanming (GB 37), Fenglong (St 40), etc. in<br />
order to differentiate the circulation of the energy of the 3 yang from that of ying-Xue (nutritive<br />
energy and blood). The first circulates from the exterior (epidermis and dermis) toward the<br />
interior and the second from the interior (jingmai) toward the exterior (cephalic region).<br />
2 - This paragraph describes the circulation of the energy of the 3 yang within the<br />
channel (jingmai) and outside the channel (Luomai). Chapter 52 speaks on the Ying Qi (nutritive<br />
energy) and Chapter 57 of this classic on the Tong qi (ancestral or innate energy).<br />
The energy of the 3 yang and 3 yin, the nutritive energy (Ying Qi) and ancestral energy<br />
(Tong qi) circulate together within the channels and throughout the entire body, at the exterior as<br />
in the interior, following a circle without end. As a result, one often encounters similar<br />
explanations, but their content is entirely different.<br />
A synthetic study of these chapters proves to be necessary to better understand the<br />
reactive phenomena of yin and yang, of energy and blood of the human being, being material or<br />
immaterial, answering to the “5 movements” and “6 energies” of heaven and earth, to the cold and<br />
heat, like the shadow and the body, echo and sound.”<br />
II - Ma Shi comments:<br />
“This paragraph defines the circulation of the 6 channels of the foot and hand beginning at<br />
the jing point and gathering at the he point.<br />
In effect,<br />
_ the Foot Taiyang (Bl) starts at the jing-well (origin point) which is zhi yin (Bl 67), flows<br />
out towards the yuan point which is jingqu (Bl 64), arrives at the jing-river point which is<br />
Kunlun (Bl 60) and gathers at the nucha region at the point Tianzhu (Bl 10) located at the neck<br />
and at the luo point which is Feiyang (Bl 58), located on the leg.<br />
_ the Foot Shaoyang (GB) begins at the jing-well point which is qiao yin (GB 44), flows out<br />
toward the yuan point which is qiuxu (GB 40), arrives at the jing-river point which is yangfu<br />
(GB 38) and gathers at the nuchal region at the point Tianrong (SI 17) and on the leg at the luo<br />
point which is guanming (GB 37).<br />
_ the Foot Yangming (St) starts at the jing-well point which is Lidui (St 45), flows out<br />
toward the yuan point which is Chongyang (St 42), arrives at the jing-river point which is Jiexi<br />
(St 41) and gathers at renying (St 9) located at the neck and at Fenglong (St 40) on the leg.<br />
_ the Hand Taiyang (SI) starts at the origin point called jing-well which is Shaoze (SI 1),<br />
flows out toward the yuan point which is Wangu (SI 4), arrives at the jing-river point which is<br />
yanggu (SI 5) and gathers at Tianchuang (SI 16) located on the neck and at the luo point which is<br />
zhizheng (SI 7) located on the forearm.<br />
_ the Hand Shaoyang (SJ) starts at the origin point called jing-well which is guanchong<br />
(SJ 1), flows out toward the yuan point which is yangchi (SJ 4), arrives at the jing-river point<br />
which is zhigou (SJ 6) and gathers at Tianyou (SJ 16) located on the neck and on the forearm at the<br />
luo point Waiguan (SJ 5).<br />
_ the Hand Yangming (LI) starts at the origin point called jing-well which is Shangyang (LI<br />
1), flows out to the yuan point which is hegu (LI 4), arrives at the jing-river point which is yangxi<br />
(LI 5) and penetrates into Futu (LI 18) located on the neck and into the luo point Pianli (LI 6)<br />
located on the forearm.<br />
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This circulation causes fullness of the luo; one must needle them.”<br />
III - N.V.N.:<br />
The explanation and commentary of Zhang and Ma clarify the process of penetration of the<br />
yang energy (here, yang = external), that is to say of the energy and blood, at the epidermo-dermal<br />
layer into the jingluo system (principal channels and luo vessels) and the formation of the points<br />
called “windows of heaven” 166.<br />
In effect, this yang energy penetrates into the channel by the jing-well point located at the<br />
tips of the fingers and toes, flows towards the yuan point and arrives at the jing-river point;<br />
above, it penetrates into the “window of heaven” point located at the neck, and below into the luo<br />
point of the leg and forearm.<br />
Name of Channel<br />
Table of “Origin-Passage” and “Arrival-Penetration” points<br />
Zu taiyang (Bl) zhiyin (Bl 67)<br />
Zu shaoyang (GB) qiaoyin (GB 44)<br />
Zu yangming (St)<br />
Shoutaiying (SI)<br />
Shoushaoyang<br />
(SJ)<br />
Shou yangming<br />
(LI)<br />
Origin point<br />
(JIng)<br />
Lidui (St 45)<br />
Shaoze (SI 1)<br />
guanchong (SJ 1)<br />
Shangyang (LI 1)<br />
Passage point<br />
(yuan)<br />
jinggu (Bl 64)<br />
Quiuxi (GB 40)<br />
Kunlun (Bl 60)<br />
yangfu (GB 38)<br />
Chongyang (St42) Jiexe (St 41)<br />
Wangu (SI 4)<br />
yangchi (SJ 4)<br />
hegu (LI 4)<br />
Arrival point<br />
(jing)<br />
yanggu (SI 5)<br />
zhigou (SJ 6)<br />
yangxi (LI 5)<br />
Tianzu (Bl 10)<br />
Tianrong (SI 17)*<br />
renying (St 9)<br />
Tianchuang(SI 16<br />
Tianyou (SJ 16)<br />
Futu (LI 18)<br />
points of<br />
windowof heaven<br />
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Penetration<br />
luo points<br />
Feiyang (Bl 58)<br />
guanming (GB37)<br />
Fenglong (ST 40)<br />
zhizheng (SI 7)<br />
Waiguan (SJ 5)<br />
Pianli (LI 6)
Figure 14<br />
Process of penetration of the energy and blood from the exterior<br />
into the yang channel and formation of the “window of heaven” points.<br />
PARAGRAPH 5 167.<br />
In one day and one night (24 h), the energy of the jingmai<br />
(channel vessels) carries out 50 ying (cycles) around the body in order<br />
to activate the circulation of the jing (essence) energy of the 5 organs.<br />
The number of lower cycles of this fixed number bears the name of<br />
Kuang sheng (restless, degraded cycle).<br />
In this way, to speak of “50 ying” (cycles) is to evaluate the<br />
energy perceived by the 5 organs. This appreciation can be verified at<br />
Mai Kou (radial pulse) by exact count of the number of pulsations. In<br />
this manner,<br />
_ At the end of 50 beats, the absence of “Da” (changing pulse,<br />
pulse which stops at regular intervals) is the indicator of the perfect<br />
state of the 5 organs.<br />
_ At the end of 40 beats, the presence of “Da” predicts the<br />
insufficiency of the energy of one of the 5 organs.<br />
_ At the end of 30 beats, the presence of “Da” indicates the<br />
insufficiency of the energy of two of the 5 organs.<br />
_ At the end of 20 beats, the presence of “Da” indicates the<br />
insufficiency of the energy of three of the 5 organs.<br />
_ At the end of 10 beats, the presence of “Da” denotes the<br />
insufficiency of the energy of four of the 5 organs.<br />
_ At less than 10 beats, the presence of “Da” predicts the<br />
insufficiency of 5 organs.<br />
Based on the moment of stoppage of the pulse, one can define the<br />
“short cycle” of the energy whose node and ankle are explained in the<br />
chapter “Beginning and Ending” (Chap. 9).<br />
In total, to speak of the absence of stopping at the end of 50 beats<br />
is to define the pulse in the healthy subject, therefore the cyclic<br />
periods of the 5 organs.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph describes the energy of the 3 yin and 3 yang. At the exterior, it<br />
circulates following the system of jingmai, and in the interior, it maintains the 5 organs.<br />
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The organs have a double function: receiving and distributing the jing (essence).<br />
The 5 organs generate the 5 movements whose energy is divided into the 10 Celestial<br />
Trunks possessing the property of uniting them and transforming them. In the healthy individual,<br />
the energetic transformation is characterized by a regular rhythm of 50 beats.<br />
The word “one Da” means a stoppage before 50 beats. The “Da” pulse is a changing pulse<br />
with stoppage not designating a large pulse.<br />
A pulse now less frequent, now rapid is a fatal pulse. 168.<br />
The “knot” and “ankle” of Chapter 9 (“Beginning and Ending”) of this classic can be<br />
epitomized with this aphorism: “To live by the 6 energies and die by the 5 channels.”<br />
II - Ma Shi comments:<br />
1 - “This paragraph concerns the 50 beats of the radial pulse (Mai Kou). In the healthy<br />
individual, its decrease in number is a sign of disease. Chapter 15 (“The 50 Cycles” - Wu Shi Yu)<br />
of this classic was also mentioned.<br />
The total length of the jingmai of the body is 12 sheng (5) and 2 Chinese meters, that is to<br />
say 12 x 4 = 48 +2 = 50 Chinese meters (or 50 x 0.4 = 20 European meters).<br />
Tong qi (a priori energy) located in the thorax controls respiration and the circulation of<br />
the channels. With each expiration, the energy advances 3 cun , and with each inspiration, it<br />
advances also 3 cun, that is to say 6 cun with each respiration.<br />
During one day and one night, the energy accomplishes 50 cycles around the body and<br />
13, 500 respirations, traveling therefore 810 sheng or 810 x 4 = 3,240 Chinese meters (or 3,240 x<br />
0.4 = 1,296 European meters) in order to conduct the jing (essence) of the 5 organs.<br />
2 - If the number attained is less than the fixed number, the phenomena has the name<br />
Degraded Cycle (Kuang sheng). That infers that, with a lower number, survival is rare.<br />
3 - The “50 cycles” are the movements of attraction of the jing (essence) of the 5 organs<br />
being able to be observed at Mai Kou (mouth of the vessels = radial pulse). As this is the site of<br />
reunion of the energy of the 5 organs, one also gives it the name qi Kou (mouth of the energy). As a<br />
matter of fact, because Taiyuan (Lu 9) is located 1 cun from Yuji (Lu 8), the Mai Kou also carries<br />
the name Cun Kou (mouth of the “inch”).<br />
4 - As for the pulsations, if, at the end of 50 beats, there is absence of stoppage (Da), this<br />
indicates that the energy of the 5 organs is sufficient. The individual is in good health.<br />
Chapter 17 of the Suwen (“Study of the Subtleties of the Pulses”; Mai Yao jing wei lun)<br />
states: “The changing pulse (Da) is the indicator of the insufficiency of the energy because there<br />
is a stoppage after beating like a need to recover...”.<br />
Therefore, the absence of stoppage after 50 beats allows assurance that the 5 organs are<br />
sufficiently provided with energy. 169.<br />
On the other hand,<br />
_ at less than 50 beats, the presence of a stoppage indicates the absence of energy of 1 of<br />
the 5 organs<br />
_ at less than 40 beats, the presence of a stoppage indicates the absence of energy of 2 of<br />
the 5 organs,<br />
_ at less than 30 beats, the presence of a stoppage indicates the absence of energy of 3 of<br />
the 5 organs,<br />
_ at less than 20 beats, the presence of a stoppage indicates the absence of energy of 4 of<br />
the 5 organs,<br />
_ at less than 10 beats, the presence of a stoppage indicates the absence of energy of all 5<br />
organs.<br />
In this way, one can define the “short cycle” of energy whose explanation is found in<br />
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Chapter 9 (“Beginning and Ending”) of this classic. In the same chapter, we note:<br />
5. 1 sheng = 4 Chinese meters; 1 Chinese meter = 0.4 European meters.<br />
“The study of the Beginning and Ending is based on that of the Beginning and Ending of the<br />
jingmai.<br />
_ Palpation of Mai Kou (right radial pulse) and renying (left radial pulse) permits<br />
specifying the excessive or insufficient state, harmonious or discordant state, of yin and yang.<br />
_ In the healthy individual, Mai Kou and renying are concordant; the top and bottom<br />
respond to and follow one another.<br />
_ The pulses of the 6 channels are not fixed, etc.”<br />
All of this is perfectly explained.<br />
In total, the absence of stoppage at the end of 50 pulsations denotes good health, and the<br />
pulse whose beats are either spaced out or rapid is a “changing” (Da) pulse.”<br />
III - N.V.N.:<br />
This paragraph, therefore, gives the definition of the short energetic cycle as a function of<br />
the appearance of the “Da” pulse.<br />
In this manner, the “Da” pulse that was translated as “large” pulse absolutely does not<br />
conform to the text.<br />
here, “Da” means stopping movement of the pulse, the result of a perturbation. The “Da”<br />
pulse is, therefore, a changing pulse with stoppage.<br />
The “Short Cycle” or “shortening” of the energy translates as a shortage of energy; the<br />
shorter it is, the more the prognosis is unfortunate.<br />
PARAGRAPH 6<br />
Huangdi:<br />
“To speak of the normal and abnormal “5 morphological types” is<br />
to analyze:<br />
_ the size of the bones and joints<br />
_ the firmness or flaccidity of the muscles<br />
_ the thickness or thinness of the skin and flesh<br />
_ the purity or impurity of the blood<br />
_ the slippery or rough state of the energy<br />
_ the long or short pulse<br />
_ the abundance or shortage of energy 170.<br />
_ and, finally, the number of the jing (principal channels)<br />
and luo (secondary channels).<br />
One knows them. But it concerns the common people and not<br />
princes and dukes, the favored or rich, whose skin is supple, blood and<br />
energy abundant... . In these 2 categories of people, the method of<br />
needling, slow or rapid, deep or superficial, repeated or spaced out, is it<br />
identical?”<br />
Qi Bo:<br />
“One eats choice foods, and the other vegetable products. As a<br />
result, the treatment is different.<br />
Because,<br />
_ when the energy is slippery, removal of the needle must be rapid,<br />
_ when the energy is rough, removal of the needle must be slow,<br />
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_ when the energy is slippery, one must use the little needles and<br />
needle superficially,<br />
_ when the energy is rough, one must use the little needles and<br />
needle deeply,<br />
_ when the needling is deep, the needle must be left in place,<br />
_ when needling is superficial, insertion of the needle is rapid.<br />
Following these recommendations, needling of the common people<br />
is necessarily deep and the needle must remain in place, and the<br />
needling of nobility and favored ones, with the help of the little<br />
needles, must be superficial and slow.<br />
Such are the different techniques of needling according to the<br />
weak, slippery, rough... states of the energy.”<br />
EXPLANATIONS ANS COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph defines the 3 yin and 3 yang originating from the 5 organs, the 5 animal<br />
kingdoms, the 5 vegetable kingdoms and the 5 ranges of sapors like producer-agents of the<br />
“contrary and favorable” movements and the “5 morphological types”.<br />
The 3 yin and 3 yang energies carry out the entering and exiting movements in relation to<br />
the superficial and deep of the skin and to the interior and exterior of the jingmai. These<br />
movements are animated by the direct or contrary impulses.<br />
At the exterior of the vessel, if the skin is thin and pliable, these movements are rapid. In<br />
contrast, if the skin is thick and rough, they are slow.<br />
In the interior of the vessels, if the blood is clear and the vessels are short; these<br />
movements are accelerated. In contrast, if the blood is disordered and the vessels are long, they<br />
are slowed down. 171.<br />
In this manner, the rapid and slow movements are studies according to the morphology of<br />
the skin and blood vessels, which explains the “slippery” and “rough” nature of the energy.<br />
Princes and the wealthy consume too much choice food; their bones and muscles are soft<br />
and weak and their energy and blood are fluid and flow out rapidly. On the other hand, in<br />
peasants and workers, who have only available thick and solid foods, their energy and blood are<br />
different and flow out slowly.<br />
Therefore, because rich and poor do not eat in the same fashion, their energy is different.<br />
In acupuncture, one must take this into account.<br />
Huangdi concludes: “Subjects having a fine skin, supple muscles and well balanced energy<br />
have appreciable longevity”.<br />
II - Ma Shi comments:<br />
“since there exists the rich and the poor, needling must be different.<br />
The “5 morphological types” cited in Chapter 64 of this classic (“yin and yang and the<br />
25 Types of Humans”- yin yang Er Shi Wu ren) are defined by the physiognomy and appearance of<br />
men classed into the 5 biotypes.<br />
In ordinary and simple people, the bones and joints are large or small, the muscles are<br />
hard or supple, the skin is thick or thin, the blood is clear or disordered, the energy slippery or<br />
rough, the vessels long or short, the blood is in abundance or in shortage, etc. They possess the<br />
configuration type of jingluo which are allocated in the same fashion.<br />
In princes and nobleman, the body constitution and musculature are weak, the blood and<br />
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energy are “overflowing, rising, muddled...”.<br />
The comparison of these 2 categories of men permit deduction of the rules of needling in<br />
accordance with the slowness or rapidity, superficiality or deepness, of insertion. Such is the<br />
object of the question posed by Huangdi.”<br />
here is Qi Bo’s reply:<br />
“In those who live on refined dishes and in those who eat vegetable products, the needling<br />
is different. In effect,<br />
_ removal of the needle is rapid in subjects with “slippery” energy.<br />
_ removal of the needle is slow in subjects with “rough” energy.<br />
_ the little needle is utilized in subject with “slippery” energy and needling must be<br />
superficial.<br />
_ the large needle is utilized in subjects with “rough” energy and needling must be deep.<br />
_ the needle remains in place when the needling is deep.<br />
_ removal of the needle is rapid when the needling is superficial.”<br />
As a result, in ordinary and simple subjects whose energy is rough, one must use the large<br />
needles; needling must be deep and the duration of insertion must be long.<br />
In noblemen and the rich, the energy is slippery; one must employ the little needles;<br />
needling must be superficial and slow.<br />
Such are the rules of needling in subjects with different energy.”<br />
PARAGRAPH 7 172.<br />
Huangdi:<br />
“How are xing (form) and qi (energy) when they are associated<br />
with the “contrary” (ni) phenomena?”<br />
Qi Bo:<br />
“In the insufficiency of xing and qi, if the illness is that of qi in<br />
excess, that is to say if the perverse energy is “victorious”, one must<br />
disperse urgently. On the other hand, in the insufficiency of xing and<br />
of qi, if the illness is that of qi in insufficiency, one must tonify<br />
urgently.<br />
In the insufficiency of xing and qi and the illness of<br />
insufficiency of qi, yin and yang are also insufficient. Needling is then<br />
advised against at the risk of worsening the insufficiency. The<br />
accentuation of the insufficiency is the origin of the depletion of yin<br />
and yang and the exhaustion of blood and energy responsible for the<br />
emptiness of the 5 organs characterized by a drying up of the muscles<br />
and thinning of the marrow. In that case, the very old die and the<br />
young are restored with difficulty.<br />
In the excess of xing and qi causing the illness of excess of qi, yin<br />
and yang are in excess; one must disperse the perverse energy to<br />
balance the emptiness and fullness. This is why it is said: “Disperse excess<br />
and tonify insufficiency.”<br />
To needle without discerning what is “contrary” and what is<br />
“favorable” is to provoke the confrontation of essential energy and<br />
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perverse energy.<br />
To tonify the too full causes overflowing of yin and yang at the 4<br />
sides with gastrointestinal swelling, hepato-pulmonary hypertrophy<br />
and fusion of yin and yang.<br />
To disperse the empty worsens the insufficiency of the jingmai<br />
with gastrointestinal contracting, thinning of the skin and withering<br />
of the body hair heralding the fatal period.<br />
This is why it is said: “The node and ankle of needling consists of<br />
balancing yin and yang. After regulation, the jing energy (essence) becomes<br />
luminous, the shen (mental) unites with qi (energy) and gathers in the interior.”<br />
It is also said: “The great worker balances the energy, the average worker<br />
perturbs the pulse and the little worker drains the energy and puts life in danger.”<br />
Therefore, the poor physician must be very attentive during the<br />
observation of and alterations in the energy of the 5 organs. he must<br />
carefully examine the response of the 5 pulses, the emptiness or<br />
fullness of the jing and luo, before determining the points to needle.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 173.<br />
1 - “xing (form) and qi (energy) designate the configuration of the energy of the skin,<br />
muscles and bones.<br />
“The illness of excess and insufficiency of qi” implies affliction of the 3 yin and 3 yang<br />
caused by the aggression of perverse energy, hence affliction caused by the emptiness and<br />
fullness of yin and of yang, blood and energy.<br />
“The perverse energy being victorious, one must urgently disperse; the blood and energy<br />
being in insufficiency, one must urgently tonify.” These are the acupuncture techniques<br />
consistenting of regularizing the yin and yang energies. In the case of depletion of the energy,<br />
needling is strictly prohibited.<br />
“The blood and energy being exhausted at the exterior, the 5 organs are not necessarily in<br />
a state of emptiness in the interior”. This assertion stresses the importance of the notion of<br />
“interior-exterior”. Clinically, one must carefully determine them by a precise examination of<br />
the pulses.<br />
“Draining the muscles and depletion of the marrow”, implies that the presence of perverse<br />
energy necessarily causes signs of fullness. One must disperse it to correct the emptiness of the<br />
essential energy and fullness of perverse energy because the perverse energy can infiltrate into<br />
the organism due always to the emptiness of the essential energy. It is, therefore, imperative to<br />
eliminate the perverse energy and harmonize the essential energy.<br />
“To tonify the too full is to provoke overflowing of yin and yang: gastrointestinal swelling<br />
and hepato-pulmonary hypertrophy...”, means: the overflowing manifests itself first in the<br />
interior. On the other hand, when the overflowing is takes place in the interior as well as at the<br />
exterior, yin and yang become intermingled.<br />
2 - When blood and energy are in abundance, the skin is smooth and the flesh is firm and<br />
well-warmed.<br />
When only blood is in abundance, it permeates the skin and embellishes the<br />
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dermoskeleton.<br />
When the jingmai are in emptiness following an exhaustion of the blood and energy, the<br />
stomach and intestines retract, the skin is flaccid... . The prognosis is gloomy.<br />
3 - The regulation of yin and yang returns the vitality to the jing qi (pure energy:<br />
energetic quintessential) and reestablishes the concordance of yin and yang with the energy<br />
circulating in the channels.<br />
At the time of the separation of xing (form) and qi (energy), the shen (mental) escapes to<br />
the exterior. This is why the regulation of yin and yang is an excellent technique for<br />
consolidation of the jing-shen (Mental essence) of the interior and improvement of the xing (form)<br />
of the exterior.<br />
4 - In summary, the appearance of the po (sensitive soul) at the pulse is the consequence<br />
of disorder of the jing qi, caused either by cosmic external energy or by the ailments of the<br />
organs. In order to treat it, the grand master meticulously observes the interior and exterior, the<br />
emptiness and fullness, before applying adequate treatment.<br />
II - Ma Shi comments:<br />
“This paragraph defines tonification and dispersion and the necessity of recognizing what<br />
is “contrary” and what is “favorable”. For that, one must understand the “node” and the “ankle”<br />
in employing the needles.<br />
1 - In the case of the person whose xing and qi are together insufficient, the clinical signs<br />
are that of fullness because the perverse energy is “victorious”; one must disperse urgently.<br />
2 - In the case of the person whose xing and qi are together in excess, the clinical<br />
manifestations are those of insufficiency because the essential energy is weak; one must urgently<br />
tonify.<br />
3 - If the illness of qi and xing-qi (form and energy) are associated with insufficiency, it<br />
is because the energy of the yin channels and yang channels are simultaneously insufficient. In<br />
this case, needling is advised against at the risk of augmenting the insufficiency with depletion of<br />
both the yin and yang energy, weakening the blood and energy of the 5 organs, drying out the<br />
bones and marrow. Aged persons will die and young ones will be hard to restore.<br />
4 - If the xing-qi and illness of the qi are associated with excess, it is because the energy<br />
of the channels is in excess. In that case, one must, in the first place, urgently disperse in order<br />
to evacuate the perverse energy; next, balance the emptiness or fullness of the essential energy.<br />
These are the “favorable” techniques of dispersion in the event of excess and of tonification in the<br />
event of insufficiency.<br />
In contrast, tonification applied to excess and dispersion to insufficiency are<br />
“unfavorable” or “contrary” techniques.<br />
Consequently, to ignore the “contrary” and “favorable” is to expose the energy of the body<br />
and the perverse energy to confrontation.<br />
5 - In the case of fullness, tonification utilized in place of dispersion is causes<br />
accentuation of the excess of perverse energy and the overflowing of the yin and yang energy with<br />
dilation of the stomach and intestines and hypertrophy of the liver and lung.<br />
6 - In the case of emptiness, dispersion utilized in place of tonification causes<br />
accentuation of the insufficiency of the essential energy and of the jingmai with depletion of the<br />
blood and energy, shrinkage of the stomach and intestines, falling out of the hair, wrinkles, etc.<br />
The prognosis is fatal.<br />
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174.
7 - The “node” and “ankle” of needling reside in the regulation of yin and yang toward the<br />
goal of “polishing” the energy, uniting xing and qi and maintaining the jing-shen in the interior.<br />
Such is the method of balancing utilized by the good worker; the poor worker can only complicate<br />
the pulse and dry up the energy.<br />
Briefly, the physician must perfectly appreciate the evolutive state of the diseases of the<br />
5 organs, the differentiation of the 5 types of pulses, the emptiness and fullness of the jingmai,<br />
the fineness and firmness of the skin... in order to determine the points to needle.”<br />
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CHAPTER VI<br />
Longevity and Brevity<br />
Hard and Soft<br />
(Tu Yao Gang Ru)<br />
Chapter 6 of the Lingshu is devoted to the differentiation of the yin and yang,<br />
Hard and Soft, xing (bodily form) and qi (energy) of the human being which is<br />
dependent upon<br />
_ the speed of growth of bodily development<br />
_ the potential of yuan qi (source energy)<br />
_ the consistency of the skin<br />
_ the length of the bones<br />
_ the nature of pulsologic beats (strong and large, weak and small...).<br />
The concordance and discordance of xing and qi, blood and energy, jing<br />
(principal channels) and luo (secondary channels) are the two pathophysiologic<br />
aspects from which are posed the problem of longevity and brevity of life and, in<br />
particular, the therapeutic problem.<br />
The objective of this chapter is to discuss the duration of life, its longevity and<br />
brevity, hence its title: “Longevity and Brevity - Hard and Soft” (Tu Yao Gang Ru).<br />
This chapter consists of 6 paragraphs.<br />
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175.
PARAGRAPH 1<br />
Huangdi questions Shao Yu:<br />
“I have heard it said that man is born “hard” or “soft”, “strong”<br />
or “weak”, “short” or “long”, “yin” or “yang”. In relation to this, I<br />
would like to know the therapeutic implications.”<br />
EXPLANATIONS AND COMMENTARIES 176.<br />
I - Zhang Shi explains:<br />
“At birth, man receives the yin and yang of heaven and earth.<br />
Within heaven is qi (energy) and within earth, xing (bodily form).<br />
From the concordance of xing and qi result longevity, and from their discordance, brevity.<br />
The Hard and the Soft are the Dao of yin and yang.<br />
The yin and the yang are the Dao of heaven.<br />
The Hard and the Soft are the Dao of earth.<br />
This is why:<br />
_ in yin, there is yang<br />
_ in yang, there is yin<br />
_ in the interior, there is yin and yang<br />
_ at the exterior, there is also yin and yang.<br />
Yu Xu has said: “Strong and weak, short and long” are like the cold and heat of the 4<br />
seasons, or like day and night being able to be long or short... . This variation comes from xing<br />
and from qi answering to yin and to yang and to the 4 seasons, hence the existence of the<br />
phenomena of the Hard and Soft.”<br />
II - N.V.N:<br />
Each individual acquires at birth natures that for him are appropriate:<br />
_ “hard” and “soft” natures and feelings<br />
_ strong or weak constitution<br />
_ tall or short size,<br />
all dependent on the anatomic and energetic evolution of the individual, that is to say on yin and<br />
yang.<br />
By these words, Huangdi contemplates a therapeutic by acupuncture and asks Shao Yu to<br />
submit a report on this subject to him.<br />
PARAGRAPH 2<br />
Shao Yu replies:<br />
“In yin, there is yang; in yang, there is yin. According to the<br />
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ules, one must carefully examine the yin and yang before needling.<br />
Needling must be in agreement with the evolutive phase of the<br />
disease and performed as a function of the etiology and climatic<br />
variation of the 4 seasons.<br />
In the interior, the disease answers to the 5 organs and 6 bowels,<br />
and at the exterior, to the pilocutaneous and musculo-skeletal systems.<br />
For this reason, at the exterior, there is the yin and the yang, and in<br />
the interior, there is also the yin and the yang.<br />
In the interior, organs are yin and bowels are yang.<br />
At the exterior, muscles and bones are yin and hair and skin are<br />
yang.<br />
This is why it is said:<br />
1. In the disease located in the yin part belonging to the yin<br />
channels, one must needle the ying and shu points of the yin channels.<br />
In the disease located in the yang part belonging to the yang<br />
channels, one must needle the he point of the yang channels.<br />
In the disease located in the yin part belonging to the yang<br />
channels, one must needle the jing-river point of the yin channels.<br />
In the disease located in the yang part belonging to the yin<br />
channels, one must needle the luo points of the yang channels.<br />
2. The disease localized in the yang part is called Feng (wind), and<br />
that localized in the yin part, called Bi (obstruction):<br />
When yin and yang are jointly affected, the disease bears the<br />
name Feng Bi (obstruction caused by wind: painful paresthesias).<br />
The disease manifesting only in xing (bodily form) without pain<br />
belongs to the yang channels, and that not manifesting in xing with<br />
pain belongs to the yin channels.<br />
In the disease without form (xing) with pain, yang is intact and<br />
yin is damaged. One must urgently treat yin without attacking yang.<br />
In the disease having a form (xing) without pain, yin is intact and<br />
yang is damaged. One must urgently treat the yang without attacking on<br />
the yin.<br />
When yin and yang are simultaneously affected, the disease<br />
presents sometimes with a form (xing), sometimes without a form with<br />
anxiety. This phenomenon is called “Victory of yin over yang”, manifesting<br />
neither at the exterior nor in the interior; xing (form) cannot remain a<br />
long time without changing.”<br />
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177.
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1 - “yang is the energy of heaven; it controls the exterior.<br />
yin is the energy of earth; it controls the interior. 178.<br />
But the yin energy and yang energy of heaven and earth ascend and descend, enter and<br />
exit, according to the principles “Top-Bottom, interior-exterior”... . This is why in the interior,<br />
there is yin and yang; at the exterior, there is also yin and yang.<br />
The skin and flesh, the 5 organs and 6 bowels, the interior and exterior unite and respond<br />
to the 4 seasons; the 5 organs are yin and the 6 bowels are yang.<br />
yin and yang cited in this paragraph applies to the exterior toward a therapeutic goal.<br />
2 - “Disease localized in the yin part belonging to the yin channels” means: the disease<br />
coming from the interior (5 organs) manifests in the yin part of the exterior. This is why one must<br />
needle the ying (fire) and shu (earth) points of the yin channels of the organs.<br />
3 - “Disease localized in the yang part belonging to the yang channels” implies: the<br />
disease coming from the interior (6 bowels) manifests in the yang part of the exterior. This is why<br />
one must needle the he (earth) point of the yang channels of the bowels.<br />
4 - “Disease localized in the yin part belonging to the yang channels” means to say that<br />
the disease occurs in the muscles and bones. This is why one must needle the channels belonging<br />
to yin because the energy of the 5 organs unites at the exterior, with the musculo-skeletal system.<br />
The treatment consists, therefore. of needling the jing (metal) point of the yin channels.<br />
5 - “Disease localized in the yang part belonging the yin channels” means: the disease<br />
occurs in the organs and manifests in the pilocutaneous system.One must needle the luo point of<br />
the yang channels.<br />
6 - “Disease of the yang part is called Feng and that of the yin part, Bi” because: Feng<br />
(wind) is the yang energy belonging to heaven, and Bi (obstruction) is perverse yin also belonging<br />
to heaven. When yin and yang are simultaneously affected, the disease then has the name “Feng-<br />
Bi”. This is one of the reasons for the union of the interior and exterior.<br />
7 - “To speak of disease having xing (form)” is to speak of disease of the skin, flesh,<br />
muscles and bones... . “To speak of disease devoid of xing”, designates disease of the energy of the<br />
5 organs and 6 bowels.<br />
8 - “Disease having form with absence of pain” is that localized in the yang part, at the<br />
level of the exterior. “Disease having no form with pain” is that caused by an attack of the energy.<br />
9 - “yin is intact... yang is intact” means that yin and yang are not subject to alteration.<br />
10 - heaven and earth are above and below the thousand beings. Movement and rest are the<br />
rhythm of change as a function of time belonging to heaven and to earth. water and fire are the<br />
symbols representing yin and yang.<br />
The energy of heaven descends and floats on the surface of the earth; that of the earth<br />
rises and ascends toward heaven. It is in this manner that the energy of heaven and that of earth<br />
intersect. Within Li ( ), there is emptiness, and within Ken ( ) there is fullness. Such<br />
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is the reason for water and fire.<br />
yin and yang are disordered together and sometimes present a form, sometimes not, when<br />
they are located neither in the interior nor at the exterior. 179.<br />
The heart is yang; it controls fire. water is yin and is located down below. If the heart is<br />
disordered, it is because “yin has triumphed over yang”. yin and yang of the interior and of the<br />
exterior then lose their connection, and water and fire from the top and bottom oppose one<br />
another. Such is the disharmony of the yin energy and yang energy of heaven and earth. In this<br />
case, the bodily form cannot remain a long time without changing.<br />
11 - Briefly, the techniques of needling essentially consist of balancing this disharmony.<br />
The true meaning of the text of this classic must be explored from natural phenomena to<br />
better understand the principles of acupuncture.<br />
II - Ma Shi comments:<br />
1 - “This paragraph emphasizes the yin nature and yang nature of the illness. Needling<br />
must be also differentiated into yin and yang, hence Huangdi’s question.<br />
“Man is classed as “hard” and “soft”, “strong” and “weak”, “long” and “short”... into yin<br />
and yang. What then are the therapeutic methods which follow?”<br />
2 - Shao Yu replies:<br />
a) “yin and yang have one global meaning. But in yin, there is yin; and in yang there is<br />
yang. Comprehension of this meaning permits the discovery of the therapeutic principles.<br />
Because, at the starting phase of the illness, one must search for the cause in order to<br />
explain the reason for the needling. After having found the cause, the needling must be performed<br />
in accord with the 4 seasons.<br />
b) The interior responds to the 5 organs and 6 bowels, themselves also classified into yin<br />
and yang; the 5 organs are yin and 6 bowels are yang.<br />
The exterior responds to the muscles and bones, to the skin and flesh, also classified into<br />
yin and yang; the muscles and bones are yin compared to the skin and flesh which are yang.<br />
For this reason, therapeutically:<br />
_ In illness localized in the yin part belonging to the yin channels, that is to say in<br />
ailments of the organs manifesting at the level of the muscles and bones, one must needle the ying<br />
(Summer, fire) and shu (End of Summer, earth) points of the yin channels. Ex: Yuji (Lu 10) and<br />
Taiyuang (Lu 9) of the Hand Taiyin (Lu).<br />
_ Sometimes, in the illness localized in the yang part belonging to the yang channels, that<br />
is to say in ailments of the bowels manifesting at the level of the skin and the flesh, one must<br />
needle the he (earth, End of Summer) points of the yang channels. Ex: Quchi (LI 11) of the Hand<br />
Yangming (LI).<br />
_ Sometimes, in the illness localized in the yin part belonging to the yang channels, that<br />
is to say the ailments of the bowels manifesting at the level of the muscles and bones, one must<br />
needle the jing (Autumn, metal) of the yin channels. Ex: jinggu (Lu 8) of the Hand Taiyin (Lu).<br />
_ Sometimes, in the illness localized in the yang part belonging to the yin channels, that<br />
is to say in the ailments of the organs manifesting at the level of the skin and hair, one must<br />
needle the luo point of the yang channels. Ex: Pianli (LI 6) of the Hand Yangming (LI).<br />
c) The illness localizing in the yang channels is called Feng (wind) and that localizing in<br />
the yin channels, Bi (obstruction: pain and paresthesias).<br />
When yin and yang channels are simultaneously affected, the illness bears the name<br />
152 Rough Draft For JTS Students Only<br />
180.
“Feng-Bi” (pain and paresthesias caused by wind).<br />
d) Illness having form (xing), without pain on pressure, belongs to the yang channels.<br />
Illness without form (xing), with pain on pressure, belongs to the yin channels.<br />
They are this way because:<br />
_ in illness devoid of form with pain, the yang channels maintain their integrity and the<br />
yin channels are damaged. One must urgently treat the yin without taking on the yang channels.<br />
_ in the illness having form without pain, the yin channels maintain their integrity and<br />
the yang channels are affected. One must urgently needle the yang without taking on the yin<br />
channels.<br />
_ in the simultaneous attack of the yin and yang channels, the illness is now without form,<br />
now with form accompanied by the signs of anxiety (literally: anxiety of the heart). In this case,<br />
attack of the yin channels is a great deal more serious; if one wishes to treat the yang, one<br />
abandons/relinquishes the yin and vice versa. Treatment of this type of illness is therefore<br />
difficult.”<br />
III - N.V.N.:<br />
The explanation of Zhang and Ma is clear. Nevertheless, we emphasize the treatment of the<br />
different layers of the body (skin, flesh, muscles and bones).<br />
a) Skin and flesh (yang of yang)<br />
The illness can be localized:<br />
_ either in the yang part belonging to the yang channels. The he (End of Summer, earth)<br />
points of the yang channels are specific. Ex: Quchi (LI 11) of the Hand Yangming (LI),<br />
_ or in the yang part belonging to the yin channels. The luo points of the yang channels<br />
are specific. Ex: Pianli (LI 6) of the Hand Yangming (LI).<br />
b) Muscles and bones (yin of yang)<br />
The illness can be localized:<br />
_ either in the yin parts belonging to the yin channels. The ying (Summer, fire) points and<br />
shu (End of Summer, earth) are specific. Ex: Yuji (Lu 10) and Taiyuan (Lu 9) of the Hand Taiyin<br />
(Lu),<br />
_ or in the yin part belonging to the yang channels, The jing (Autumn, metal) points are<br />
specific. Ex: JInggu (Lu 8) of the Hand Taiyin (Lu).<br />
Layer of the Body<br />
Skin and flesh<br />
(yang of yang)<br />
Muscles and bones<br />
(yin of yang)<br />
Localization and therapy of the different layers<br />
Disease (localization)<br />
yang Part<br />
yang Channels<br />
yang Part<br />
yin Channels<br />
yin Part<br />
yin Channels<br />
yin Part<br />
yang Channels<br />
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Therapy (specific points)<br />
he points<br />
of the yang channels<br />
luo points<br />
of the yang channels<br />
ying-spring and shu points<br />
of the yin channels<br />
jing-river points<br />
of the yin channels<br />
181.
PARAGRAPH 3<br />
Huangdi questions Bai Gao:<br />
“I have heard something about the state of xing (bodily form) and<br />
of qi (energy) before and after the illness. What are the connections<br />
then between the interior and exterior?<br />
Bai Gao:<br />
“wind-Cold injures xing; worries, fear, anger... injure qi.<br />
Perturbed qi injures the organ; the illness is that of the organ.<br />
Cold injures xing; the illness is that of xing.<br />
wind injures the muscles and Mai (channel vessels); the illness is<br />
that of the vessels and muscles.<br />
In this way, xing and qi, interior and exterior communicate.”<br />
Huangdi:<br />
“How do you needle?”<br />
Bai Gao:<br />
“If the illness lasts 9 days, one must needle 3 times (sessions). If it<br />
lasts 1 month, one must practice 10 sessions. The number of sessions<br />
depends, therefore, on the chronicity of the illness.<br />
In chronic Bi, one must examine Xue luo (blood capillaries) and<br />
make them bleed.”.<br />
Huangdi:<br />
“What are the difficulties of treating the illnesses located at the<br />
exterior and in the interior?”<br />
Bai Gao: 182.<br />
“In the illness of xing (form) not yet having reached the organs,<br />
the number of days (sessions) of needling is diminished by half. If the<br />
organ is affected before the xing, the number of sessions must be<br />
doubled. Such are the difficulties and ease of treatment of the illness<br />
whose evolution does not exceed one month.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1. “This paragraph studies the illnesses of exogenous origin, that is to say illness caused<br />
by an infiltration of external cosmic energy, and the illnesses of endogenous origin, that is to say<br />
illness caused by an internal perturbation. The causal factors are therefore from triggering<br />
phenomena of the interactions of the xing (bodily form) and qi (energy), of the exterior and<br />
interior.<br />
2. wind-cold is an energy from the exterior which infiltrates into the organism and<br />
injures the xing, while worries and fear, irritability and anger are the energies of the interior<br />
that injure the organs.<br />
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3. exterior is yang; interior is yin. Illness which lasts 9 days is an ailment which<br />
manifests at yang. This is why one uses the odd number (3) as the number of sessions of needling.<br />
The illness which lasts 1 month (Lunar) is a ailment which manifests at yin. This is why<br />
one uses the even number (10) as the number of sessions of needling.<br />
In this manner, in acupuncture, the even number and odd number are utilized in order to<br />
respond to yin and yang.<br />
4. One practices the bleeding of the Xue luo (blood capillaries) in the goal of ventilating<br />
the vessels.<br />
5. “xing is affected in the first place and the illness has not yet reached the interior”,<br />
means: The illness is at yang without reaching yin. In this case, 3 sessions of acupuncture suffice<br />
to cure the illness”.<br />
6. “The organ is affected in the first place, then goes to xing”, implies: The illness of the<br />
interior has reached the exterior. In that case, the number of sessions must be doubled.<br />
7. The illness of yin with external evolution is easy to treat. If it lingers longer in the<br />
interior, the illness is difficult to treat. This is why sometimes 10 sessions of acupuncture or<br />
even double that, sometimes 2 sessions suffice... . Such are the difficulties of needling the<br />
illnesses of less than one month.”<br />
II - Ma Shi comments:<br />
“This paragraph is devoted to the study of the reactive phenomena of the xing (bodily<br />
form), of the qi (energy) and of illnesses whose therapy is sometimes easy, sometimes difficult.<br />
1. “Cold-wind injures xing” This means to say when “cold” energy penetrates into the<br />
xing, the reactive phenomena are external.<br />
“Worries and fear, discontent and anger injure qi”. Perturbed, the qi injures the organs<br />
and manifests at the level of the organs and bowels. The reactive phenomena are therefore<br />
internal.<br />
When wind injures the muscles and vessels, the reactive phenomena manifest just as easily<br />
in the interior as at the exterior.<br />
Such are the reciprocal reactions of xing and qi, of the illness located in the interior and<br />
of the illness located at the exterior.<br />
2. As for the methods of needling, the illness of 9 days is cured with 3 sessions of<br />
acupuncture, or that of one month is cured at the end of 10 sessions. In this manner one takes into<br />
account the seriousness and chronicity of the illness in order to deduce the number of sessions:<br />
_ 1 session for an illness of 3 days<br />
_ 2 sessions for an illness of 6 days<br />
_ 10 sessions for an illness of one month<br />
_ etc.<br />
3. In chronic Bi (chronic painful paresthesias), if the individual cannot shift, one must<br />
examine the Xue luo (blood capillaries) and make bleed without concern for the method called<br />
“3 days”.<br />
4. The illness localized in the interior or at the exterior is sometimes easy, sometimes<br />
difficult to cure. Because:<br />
a) In the illness of xing caused by wind-cold, if it has still not reached the organs, the<br />
ailment is external, therefore slight. In this case, the number of sessions of acupuncture can be<br />
reduced by half. So, for example:<br />
_ in the illness dating 6 days, perform one session instead of two<br />
_ in the illness dating 1 month, perform 5 sessions instead of 10<br />
_ etc.<br />
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) In the illness of qi caused by worries and fear, discontent and anger... the organs are<br />
affected with external perturbation; therefore, the exterior and interior are affected together. In<br />
that case, the illness is deep and the number of sessions of acupuncture must be doubled:<br />
_ 6 (3 x 2) sessions in the illness of 9 days<br />
_ 20 (10 x 2) sessions in the illness of one month<br />
_ etc.<br />
Such is the case of illnesses of variable seriousness evolving over 1 month whose therapy<br />
is more or less difficult.”<br />
III - N.V.N.: 184.<br />
The acupuncture technique called “one session every 3 days ” is clearly explained and<br />
commented on by Zhang and Ma. We will particularly retain the ideas “xing” and “qi” and take<br />
into account the number of sessions in the treatment of illnesses of exogenous origin (like “Bi”:<br />
painful paresthesias) and illnesses of endogenous origin (like psycho-affective ailments).<br />
PARAGRAPH 4<br />
Huangdi questions Bai Gao:<br />
“I have understood it said<br />
_ that the xing (bodily form) may be slowed down or speeded up<br />
_ that the qi (energy) may be excessive or insufficient<br />
_ that the bones may be large or small<br />
_ that the muscles may be firm or soft<br />
_ and that the skin may be thin or thick.<br />
How can one determine longevity or brevity?”<br />
Bai Gao:<br />
“In harmony, xing and qi assure longevity. Their disharmony<br />
brings about brevity.<br />
In concordance, the muscles and bones assure longevity. Their<br />
discordance brings about brevity.<br />
Prevailing over xing, the blood and energy, jing (principal<br />
channels) and luo (secondary channels) guarantee longevity. Their<br />
defeat by xing leads to brevity.”<br />
Huangdi:<br />
“What does a “slowed down” or “accelerated” xing mean?”<br />
Bai Gao:<br />
“A supple and well developed xing with very firm and blossoming<br />
skin predicts longevity. On the other hand, a supple and well developed<br />
xing with sometimes wrinkled, sometimes lax skin indicates brevity.<br />
A supple and well developed xing with strong and changing pulse<br />
(Da) is favorable. On the other hand, a supple and well developed xing<br />
with a small and weak pulse indicates an insufficiency of qi whose<br />
prognosis is fatal.<br />
A supple and well developed xing with slight protrusion of the<br />
cheekbone indicates a small skeletal frame, therefore brevity.<br />
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A supple and well developed xing with firm and well demarcated<br />
musculature indicates longevity. On the other hand, a supple and well<br />
developed xing with flaccid musculature without demarcation predicts<br />
brevity. 185.<br />
Such is the destiny of man founded on the principles of “the<br />
creation of xing and determination of qi”, factors of longevity and brevity.<br />
One must, therefore, know these principles to be able to treat illnesses<br />
and predict the duration of existence.”<br />
Huangdi:<br />
“On what basis does one evaluate longevity and brevity?”<br />
Bai Gao:<br />
“The orbital contour” (Shang go) less raised than that of Di (chin)<br />
indicates death before 30 years of age. If the individual presents with<br />
another illness, he dies before 20 years.”<br />
Huangdi:<br />
“In the event of victory of xing or qi, is there longevity or<br />
brevity?”<br />
Bai Gao:<br />
“In the normal individual, victory of qi over xing is the sign of<br />
longevity; and in the individual whose xing is indicated by muscular<br />
escape (cachexia, emaciation), the victory of qi over xing or the victory<br />
of xing over qi is the sign predicting death.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1. “Man receives yin and yang from heaven and earth in order to produce qi (energy), and<br />
this occurs in the face of the problem of longevity and brevity.<br />
The life of the human being is represented by xing (bodily form, matter) and qi (energy).<br />
This is why the concordance of xing and qi is life, and their discordance, death.<br />
In man, skin and flesh respond to heaven (yang) and the muscles and bones, to earth (yin).<br />
Their concordance and reciprocity are signs of longevity and their opposite is the sign of brevity.<br />
2. xing encompasses together the skin and flesh, muscles and bones, blood and energy, the<br />
jing (principal channels) and luo (secondary channels). It also responds to the jing shui (liquid<br />
routes) and to the qi Mai (energy of the pulses) traveling the entire body. This is why, “Victory of<br />
qi over xing” is synonymous with longevity, and “Defeat of qi by xing”, synonymous with brevity.<br />
3. xing and qi are created from the yin and yang of heaven and earth.<br />
“The skin and hair are “supple” and “radiant” (literally, slowed down).”“This means to<br />
say that they possess the “source character” (yuan xing) of the Celestial Dao. For this reason, the<br />
suppleness and blossoming of the skin and hair are the marks of longevity, and their “retraction”<br />
and “laxity” (literally, “acceleration”), the marks of brevity. 186.<br />
4. Mai (pulse) designates the force of circulatory movements of jing Xue (blood routes).<br />
The large and well developed xing with a strong and changing (Da) pulse is favorable. If<br />
the pulse is small and weak, it indicates concomitant insufficiency of ying (nutritive energy),<br />
wei (defensive energy) and Tong qi (a priori, innate or thoracic energy). The prognosis is fatal.<br />
5. The kidney receives the yin and yang energy of the parents, called “innate, a priori<br />
energy”, and controls the osseous system.<br />
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The bone of the cheekbone constitutes the “postero-external” part of the kidney energy.<br />
This is why slight protrusion of the cheekbones indicates a small skeletal frame, indicator of<br />
brevity. This state is due to the insufficiency of the a priori energy.<br />
6. The spleen corresponds to earth; it controls the flesh whose firmness assures longevity<br />
and flaccidity, brevity. This state depends on the quality of “the foundation of the wall”, able to<br />
be innately “thin” or “thick”.<br />
7. In this way, human life can only exist thanks to “the creation of xing” and to the<br />
“determination of qi” on which longevity or brevity depends. The physician must know the reason<br />
to study the xing and qi before examing the patient in order to predict life or death.<br />
8. It is stated in Chapter 54 (“Celestial Age”- Tian nian) of this classic:<br />
“The mother is the “foundation”, and the father, the “shield”. If man can live to 100 years,<br />
it is thanks to the bone of his nose which is long and straight and to Shang go (orbital contour)<br />
which is raised and square.”<br />
“Shang go is low, less high than Di (designating the chin)” implies: the orbital bone sags<br />
and is flat following an insufficient reception of qi from the mother because xing (bodily form)<br />
depends on principle of Kun ( ) (1).<br />
9. It is also stated in this same chapter:<br />
“If man has lived to 30 years, it is because his 5 organs are in perfect ease. If he dies<br />
before 30 years, it is because his 5 organs have not able to respond to the 5 movements of earth.<br />
Sometimes, because of illnesses, he dies before 20 years, when he was not able to accomplish the<br />
“numbers of production” of earth.”<br />
10. “In normal man, the victory of qi over xing is the mark of longevity”. This means to say<br />
that his orbital contour is large and thick. qi must prevail over xing because the thousand beings<br />
coming from heaven and earth envelop the earth.<br />
In ill man with emaciated body, qi dominates xing. (here, “qi” designates perverse<br />
energy). In the opposite case, when xing dominates qi, the essential energy escapes; it is death.”<br />
II - Ma Shi comments: 187.<br />
1. “This paragraph develops the theory called “creation of xing and determination of qi”<br />
from which one can evaluate the duration of longevity.<br />
• Emperor Huangdi asks:<br />
“The xing (bodily form) is “slowed” (supple and well developed) or “accelerated”<br />
(emaciated and retracted).<br />
The qi is in abundance or insufficiency.<br />
The bones are large or small.<br />
The flesh and muscles are firm or flaccid.<br />
The skin is thick or thin, etc.<br />
Based on these 5 criteria, can one determine longevity or brevity?”<br />
• Bai Gao replies:<br />
“Man has his xing and his qi. The development and suppleness of xing depends on the<br />
state of the qi.<br />
A supple and well developed xing in concordance with a plethoric qi indicates longevity.<br />
A supple and well developed xing with a qi in shortage, or else, an emaciated and<br />
retracted xing with insufficient qi, etc. are phenomena of discordance, signs of brevity.”<br />
2. In effect, a thick skin with firm and hard muscles indicates the achievement of bodily<br />
transformation, indicator of longevity.<br />
A thick skin with flaccid muscles, or else a thin skin with firm muscles, or even<br />
a thin skin with flaccid muscles, indicates the lack of achievement of bodily transformation,<br />
indicator of brevity.<br />
3. Supplied with blood, the human body must have qi; and supplied with jing (principal<br />
channels), it must have luo (secondary channels).<br />
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1. This phrase indicates that It is “earth” (spleen) energy which creates xing (form). here, “Kun” = earth-spleen.<br />
If these 4 factors (blood, qi, jing and luo) prevail over xing, the xing is “slowed” because<br />
the energy and blood, the jing (principal channels) and luo (secondary channels) are in<br />
abundance, essential to longevity. 188.<br />
If these 4 factors cannot prevail over the xing, xing is also “slowed”, but the energy and<br />
blood, jing and luo are in insufficiency, which causes brevity.<br />
4. “Accelerated” xing and “slowed” xing”: A well developed xing with thick and “slowed”<br />
skin indicates longevity. In contrast, if the skin is thin and “accelerated”, it indicates brevity.<br />
5. “Excess and insufficient”: A well developed xing with a strong and changing (Da) pulse<br />
is favorable. The opposite, with a small and weak pulse, is unfavorable.<br />
6. “Large bones and small bones”: A well developed xing with protruding cheekbones must<br />
have large bones because the zygomatic bone is the sentinel of the entire skeletal system of the<br />
human being. In other words, raised cheekbones with large bones indicates longevity and<br />
protruding cheekbones with little bones are the indicators of brevity.<br />
7. “Firm muscles and flaccid muscles”: In tall individuals with large, very muscular<br />
buttocks, the musculature of the entire body if firm because the gluteal muscles are the sentinels<br />
of the muscles whose firmness indicates longevity and whose flaccidity indicates brevity.<br />
8. “xing and qi” From birth, man possess xing and qi thanks to which one can evaluate<br />
longevity and brevity.<br />
Chapter 49 (“The Five Complexions”) of this classic has related some principles of<br />
evaluation of longevity and brevity:<br />
a) Mingtang designates the nose<br />
Jue, the space between the eyebrows<br />
Ding, all the parts of the face<br />
Fian, the 2 sides of the cheek<br />
Ti, the 2 auricular holes .<br />
b) The bones of Mingtang are raised and protruding, smooth and straight.<br />
The 5 organs respond to the center (nose) and the 6 bowels to the 2 sides (of the nose).<br />
The head and face allow determination of the pathophysiologic status of the 5 organs and 6<br />
bowels.<br />
c) At the level of the eyes, the circumference designates the “walls” whose foundation is<br />
low. If it is lower than that of Mingtang, the individual will not live beyond 30 years. If he is<br />
affected additionally by a disease, whether exogenous or endogenous, he will not live more than<br />
20 years”.<br />
9. In the interrelationship between xing and qi, how do you determine longevity and<br />
brevity?<br />
since healthy individuals have xing and qi, they necessarily have their source energy<br />
(yuan qi). Their longevity is due to the victory of qi over xing. When they are sick and when their<br />
xing is found emaciated and they can no longer recover, their qi dominates their xing; it is death.<br />
similarly, in patients whose xing is not yet completely exhausted, when the source energy<br />
is found in a state of great insufficiency, xing dominates qi. This case is also fatal.<br />
III - N.V.N.:<br />
We rediscover in this paragraph the dualism of xing and qi, first concepts of traditional<br />
Chinese medicine.<br />
Yet, this dualism occurs suprisingly in modern physical science in the “Matter-energy”<br />
interaction”.<br />
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189.
PARAGRAPH 5<br />
Huangdi:<br />
“I have heard it said that the energy has “3 modifications”. What<br />
does that mean?”<br />
Bai Gao:<br />
“Sometimes one needles the ying (nutritive energy), sometimes the<br />
wei (defensive energy) and sometimes the han Bi (obstruction caused by<br />
cold at the level of the channels).”<br />
Huangdi:<br />
“The needling therefore has “3 modifications”. How is that?”<br />
Bai Gao:<br />
“One needles the ying to make the blood leave, the wei to make the<br />
energy leave and the han Bi to make the heat enter.”<br />
Huangdi:<br />
“What are the symptoms of the diseases of ying, wei and han Bi?<br />
Bai Gao:<br />
“ying illness is characterized by signs of alternating cold and heat<br />
(fever and chills) with weak ascent or weak descent of the blood and<br />
energy.<br />
wei illnesses are characterized by intermittent pains of energetic<br />
origin.<br />
Cold-wind “guest” (Ke) can bring about a gastrointestinal<br />
syndrome, while han Bi illnesses are characterized by pain of fixed<br />
localization with cutaneous paresthesias.”<br />
EXPLANATIONS AND COMMENTARIES:<br />
I - Zhang Shi explains: 190.<br />
“1. The xing is the site of residence of the qi. This is why qi returns to the xing as if it<br />
goes back home.<br />
The “jing shui” (essence of water) contained within Xiaojiao (Lower Jiao) and the ying and<br />
wei originating from zhongjiao (middle jiao) have the property of heating up the “flesh” system,<br />
disseminating to the skin “system”, permeating the musculo-skeletal system and facilitating<br />
secretion. water follows the energy performing unceasing cyclic movements towards the exterior.<br />
If the circulation of ying and wei is hindered, the water no longer circulates and xing and qi<br />
become exhausted.<br />
In this way, when one speaks of the ”3 modifications”, one means the transformations of<br />
energetic movements.<br />
2. “ying-blood” and “wei-energy” form from the routes of exit toward the exterior. This is<br />
why, in the case of cold with pain (that is to say, in the case of “Bi” = algoparesthesias), one must<br />
disseminate the “heat” energy located in the interior.<br />
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Because, ying and wei, energy and blood control the movements of entering and exiting. If<br />
they are disordered, these movements are worn out and provoke painful syndromes caused by the<br />
cold and heat.<br />
3. This paragraph distinguishes illnesses of ying, wei and han Bi which have their<br />
internal, non-external origins.<br />
The word “Bi” indicates obstruction. han Bi is an affliction caused by Cold-water.<br />
The kidney controls the osseous system.<br />
Superficially, skin and hair respond to yang, and deeply, the muscles and bones to yin.<br />
The ailments associated with yin are called Bi whose fixed and intermittent pain is always<br />
accompanied by cutaneous paresthesias.<br />
Such is the Bi Syndrome caused by Cold-water of the kidney. This illness is, therefore, of<br />
internal etiology.<br />
4. Yu Xu teaches:<br />
“This paragraph studies, in the first place, the problem of determination of longevity and<br />
brevity, then, in the second place, that of xing and qi, determining factors of longevity and<br />
brevity. But the illnesses of qi are classified into 2 categories:<br />
a) illnesses of qi caused by wind-Cold, a type of illness of qi prevailing over xing.<br />
b) and illnesses caused by an obstruction of ying and wei. In this case, the liquid route is<br />
stagnated. This is the type of illness of xing prevailing over qi.”<br />
II - Ma Shi comments:<br />
“The technique of needling essentially comprises 3 different modalities: 191.<br />
1. Needling ying must be performed according to the technique of bleeding because the<br />
blood comes from the ying energy.<br />
In effect, in the excess of ying energy, yang cannot triumph over yin, and in the<br />
insufficiency of ying energy, yin cannot triumph over yang, which provokes an alternation of cold<br />
and heat and a great insufficiency of qi. The blood is then expelled by the yang energy and floods<br />
the top (superficial) as well as the bottom (deep), The illness is, therefore, that of the blood which<br />
one must treat by bleeding.<br />
2. Needling wei must be done according to the technique of evacuation of the energy.<br />
After Chapter 43 (“Discourse on Obstructions”- Bi lun) of the Suwen: “wei energy<br />
circulates in the skin and flesh. It rises up towards Huang Ma (yellow membrane: peritoneum) and<br />
spreads into the thorax and abdomen. When the wei is disturbed, the illness is intermittent and<br />
becomes localized either in the interior or exterior.”<br />
3. “wind-Cold guest” (Ke) localized in the stomach and intestines is an internal ailment of<br />
energetic origin. Therefore, in these illnesses, one must evacuate the qi (perverse).<br />
similarly, the han Bi diseases become localized in the channels; the needling must be<br />
associated with the technique of revulsion (application of poultice or plaster patch) (2)in the goal<br />
of heating up the deep layer because the pains are of fixed localization and are always<br />
accompanied by cutaneous paresthesias.”<br />
III - N.V.N.:<br />
This paragraph describes 3 types of energetic illnesses:<br />
_ illnesses of ying (Rong)<br />
_ illnesses of wei<br />
_ and illnesses of han Bi<br />
whose pathophysiologic process and treatment are clearly explained by Zhang and Ma.<br />
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2. See Paragraph 6 below.<br />
PARAGRAPH 6<br />
Huangdi:<br />
“In the case of han Bi (painful paresthesias), how do you practice<br />
the method called “intromission of heat” ?”<br />
Bai Gao:<br />
“In the common people, one uses heated needles, and in people of<br />
high society, medicinal poultices after the needling.”<br />
Huangdi:<br />
“What are these poultices?” 192.<br />
Bai Gao:<br />
“These poultices are composed of the 4 following ingredients:<br />
Alcohol of prime quality 20 jin (1/2 kilo)<br />
Frutus Zanthoxyli (Huajiao) 1 jin<br />
Rhizoma Zingiberis (Ganjiang) 1 jin<br />
Ramulus Cinnamomi (Guizhi) 1 jin<br />
These 4 ingredients are finely ground and macerated in alcohol.<br />
Next, one uses:<br />
Cotton 1 jin<br />
silk cloth 4 sheng<br />
soaked in the same alcohol.<br />
The mixture is closed in a jar very tightly to prevent evaporation.<br />
Then, one buries the jar in the middle of very hot ashes of horse<br />
manure.<br />
After 5 days and 5 nights, one removes the cloth and the cotton<br />
that one dries in the sun. The drying ended, one macerates them again<br />
in the same alcohol. One repeats the same process once a day until<br />
complete exhaustion of juice of the alcohol (contained in the jar).<br />
At the end of the process, one uses the medicinal residue from the<br />
cotton and the silk cloth. With the cloth, one produces several sacks<br />
of 6 or 7 Chinese meters (3) in length in which one introduces the cotton<br />
and the medicinal residue.<br />
At the time of use, one heats up the sack of cloth above the ashes<br />
of a blackberry bush, then one applies it to the area affected by han Bi,<br />
after needling.<br />
This process allows the introduction of heat into the painful area.<br />
When the sack cools down, one uses another one warmed up and repeats<br />
about thirty times the same actions.<br />
Each procedure provokes sweating. It is necessary to carefully<br />
wipe the body very clean before performing the next procedure.<br />
After the session, the patient must stand up and do an exercise<br />
walk around his entire room, avoiding becoming exposed to wind.<br />
In this manner, after each needling, the application of medicinal<br />
poultices permits activation of the cure of the han Bi illnesses.<br />
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3. 1 Chinese meter = 0.40 European meters.<br />
Such is the method of “intromission of heat”.”<br />
EXPLANATIONS AND COMMENTARIES 193.<br />
I - Zhang Shi explains:<br />
“1. Bi is a painful syndrome of fixed localization without radiation toward the neighboring<br />
areas.<br />
xing Bi (erratic pains) is an ailment caused by cold coming from kidney-water.<br />
2. Man receives the “water” energy and “fire” energy from the natural world and<br />
transforms them into the 5 movements. The kidney receives the a priorijing qi (energetic essence)<br />
to transmit it to the 5 organs. If water and fire are not in a synergistic state, the 5 organs lose<br />
their connection and the han Bi syndromes lives on This is why one uses fire to aid water.<br />
3. The lung is the master of the pilocutaneous system. The alcohol is directed first toward<br />
the skin, then toward the luomai (secondary vessels). The medicinal formula cited in the previous<br />
paragraph is, therefore, alcohol-based with the aim of restoring the relationship of the “lungkidney”<br />
system.<br />
4. Frutus Zanthoxyli (Huajiao) is used to reinforce the communication of heart and kidney.<br />
The spleen makes up part of zhi yin in yin. Rhizoma Zingiberis (Ganjiang) has the property<br />
of treating ailments of the “center” (abdomen). The magistral formula cited in this paragraph uses<br />
Ganjiang to reinforce the relation of spleen and kidney.<br />
Cinnamomi (Guizhi) is a type of wood classified among the most precious. The magistral<br />
formula cited in this paragraph uses Guizhi to consolidate the relationship of liver and kidney.<br />
silkworms feed on the leaves of the blackberry bush to produce silk fibers.<br />
Gui Xin, the blackberry bush and silk fibers, are therefore specific products to treat<br />
illnesses of the lung.<br />
5. “1 jin of cotton, 1 jin of silk fibers, 4 sheng of cloth... 30 applications, etc.” implies: the<br />
therapeutic action of the poultices permits the evacuation of perverse yin by the cutaneous route.<br />
In other words, the heating action of the poultice favors the elimination of perverse energy<br />
towards the exterior.<br />
6. In this paragraph, Bai Gao has demonstrated the existence of the relationships of the<br />
organs and bowels, of yin and yang, in the categories of man (rich and poor). The treatment is<br />
based on the method of liberation of the exterior. Practitioners must delve deeply into the<br />
subtleties of the specific therapeutic application in each case.”<br />
II - Ma Shi comments:<br />
“This paragraph explains the treatment of han Bi (painful paresthesias) by acupuncture<br />
and by the method of “intromission of heat” with the aid of poultices. 194.<br />
In the common people, the energy and blood are compact and impure. After needling, one<br />
must use fire (moxabustion). In contrast, in the rich and noblemen, the energy and blood is<br />
“pure” and “slippery”; after needling them, one must use poultices according to the method of<br />
“intromission of heat”.”<br />
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CHAPTER VII<br />
Use of the Needles<br />
(guan Zhen)<br />
Chapter 7 of the Lingshu defines the use of the “9 Needles” responding, not<br />
only to the 9 methods of needling, but also to 12 other procedures based on the<br />
localization and natures of the illness:<br />
1 - Method of Ou Ci (double needling)<br />
2 - Method of Bao Ci (needling painful points)<br />
3 - Method of Hui Ci (needling-drilling)<br />
4 - Method of Ti Ci (grouped needling)<br />
5 - Method of yang Ci (light and superficial needling)<br />
6 - Method of zhi Zhen Ci (subcutaneous needling)<br />
7 - Method of shu Ci (needling energetic points)<br />
8 - Method of Duan Ci (“short” needling)<br />
9 - Method of Fu Ci (cutaneous needling)<br />
10-Method of yin Ci (needling the yin part of the leg)<br />
11-Method of Bang Ci (dispersive needling)<br />
12-Method of Zan Ci (complementary needling).<br />
Other methods are also cited to treat specific illnesses of the 5 organs localizing<br />
in the interior and responding to the 5 energetic levels:<br />
1 - Method of Ban Ci (semi-needling)<br />
2 - Method of Bao Wen Ci (Leopard needling)<br />
3 - Method of guan Ci (articular needling)<br />
4 - Method of hegu Ci (needling evoking the image of hegu)<br />
5 - Method of shu Ci (needling of the shu).<br />
The object of this chapter is to determine the functions of the “9 Needles” and<br />
the different methods of needling in the goal of justifying the use of needles of<br />
different size and length based on the localization and natures of the illness, hence<br />
the title “Use of the Needles” (guan Zhen).<br />
Ma Shi, in introducing this chapter, declares: 196.<br />
“The word guan means: Use. The use of needles implies the study of the<br />
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195.
different methods of employing needles. This chapter does not mention the name of<br />
the speakers. But according to the style, the dissertation would come from Qi Bo.”<br />
This chapter consists of 7 paragraphs.<br />
PARAGRAPH 1<br />
The “knot and ankle” of needling reside in the choice of needles.<br />
The “9 Needles” each have their specific indication; long and<br />
short, large and small, are utilized as a function of the location and<br />
natures of the illness. Ignorance of these indications leads inescapably<br />
to therapeutic failure.<br />
Because,<br />
_ in superficial illnesses, deep needling injures not only the<br />
muscles, but causes cutaneous inflammation as well.<br />
_ in deep illnesses, superficial needling does not expulse the<br />
perverse energy, but also favors pyogenic formation.<br />
_ in benign illnesses, large needles destroy not only the essential<br />
energy, but puts the individual in danger.<br />
_ in serious illnesses, little needles cannot expulse the perverse<br />
energy, and can even worsen the illness.<br />
Thus, by ignorance of the rules, large needles used in place of<br />
little needles injures the essential energy, and little needles used in the<br />
place of large needles are incapable of eliminating the perverse<br />
energy. Such are the risks of using the needles erroneously.<br />
The modes of choice of needles according to the natures and<br />
localization of the illness are the following:<br />
1 - In superficial illnesses (skin), on must use needles of the Chai<br />
(1) type to puncture the effected sites. Nevertheless, if the skin of these<br />
sites is too white, needling is prohibited.<br />
2 - In illnesses of the flesh, it is necessary to use needles of the<br />
yuan type in order to massage the painful points so to activate the<br />
circulation of blood and energy.<br />
197.<br />
3 - In illness of the jingluo caused by chronic obstruction (Gu Bi),<br />
one must use the needles of the Feng type in order to bleed the luo<br />
vessels.<br />
4 - In the insufficiencies of the energy of the vessels, one must<br />
carry out the tonification method with the Ti type of needles to puncture<br />
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the jing, ying, shu points... in the goal of tonifying and activating the<br />
circulation of the blood and energy.<br />
5 - In pyogenic illnesses, one must use the Fi type of needle to<br />
incise the abscess and evacuate the pus.<br />
6 - In sudden obstruction of the energy (Bi qi Lao Fa), one must<br />
use the yuan Li type needle to treat enervating pains.<br />
7 - In chronic obstructions (Chronic Bi), one must use the Hao type<br />
of needles to treat the painful paresthesias.<br />
8 - In deep illnesses, one must use the Chang type of needles to<br />
expulse the perverse energy located deeply.<br />
9 - In edemas not reaching the joint, one must use the Dai type of<br />
needles to dissolve the liquid stasis.<br />
10 - In illnesses of the 5 organs that are well localized, one must<br />
also use the Feng type of needles to disperse the jing, ying, shu... points<br />
according to the 4 seasons.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The word guan signifies process, method. Consequently, the procedures of acupuncture<br />
are based on:<br />
_ the diameter and length of the needle<br />
_ the manipulation of the needle in view of tonification or dispersion<br />
_ the depth of implantation<br />
_ and, finally, the number (3, 5, 9, 10, etc.) of needles needed for a treatment.<br />
These processes rigorously obey the rule according to which “all needling must be<br />
performed according to the nature and localization of the illness”.<br />
II - Ma Shi comments:<br />
“This paragraph demonstrates the choice of use of the “9 Needles”.<br />
1 - Superficial illnesses are needled superficially because deep needling injures the<br />
muscles and provokes cutaneous abscess formation. 198.<br />
Deep illnesses are needled deeply because superficial needling cannot disperse the<br />
perverse energy deeply located, responsible for pyogenic formation.<br />
Large needles used in the treatment of benign illnesses bring about too abundant a<br />
depletion of essential energy.<br />
Little needles used in the treatment of serious illnesses cannot eliminate perverse energy.<br />
These needling processes are contrary to the rule and introduce technical errors.<br />
2 - In skin ailments, one must use the Chan (Sam) type of needle to needle the places<br />
affected, except in the case where the skin there is too white because the essential energy is not<br />
very abundant.<br />
In the ailments of the flesh (dermis), the painful sites are needled with Xiao (little)<br />
type needles.<br />
In the illnesses of the jingluo caused by Gu Bi (chronic painful paresthesias), one must<br />
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use the Feng type of needles.<br />
In insufficiency of the energy of the channel, Ti (De) type of needles are utilized to tonify<br />
the jing, ying, shu, jing and he points.<br />
In sudden obstructions of the energy (Bi qi Lao Fa), one must use yuan Li type needles.<br />
In chronic obstructions with pain of fixed localization, one must use Hao type needles.<br />
In illnesses of the middle layer (between muscle and flesh), one must use Chang type<br />
needles.<br />
In edemas, needling must not reach the joints. In this case, it is necessary to use the Da<br />
(large) type of needle.<br />
In obstructions of the 5 organs, needles of the “Feng” type are used to disperse the jing,<br />
ying, shu... according to the principle of the 4 seasons.”<br />
III - N.V.N.:<br />
This paragraph emphasizes the use of the 9 types of needles (see Chapter 1) according to<br />
the natures and localization of the illness, and more particularly in the case “Bi” (obstruction).<br />
Because, when perverse energy infiltrates into the sunluo and luo located in the epidermodermal<br />
layer, it is the origin of pain (dermalgia) on the one hand, and on the other hand,<br />
obstruction of the circulation at the level of the jing (principal channel) characterized by<br />
paresthesias.<br />
We witness then a phenomenon called painful paresthesias that can be diagrammed in the<br />
following fashion:<br />
Figure 15:<br />
Superficial Layer: yang (sunluo and luo). Deep Layer: yin (jing)<br />
Infiltration of wind-cold into the superficial (yang) layer<br />
and obstruction of the jing: phenomenon called algoparesthesias.<br />
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199.
Therefore, two types of needles are used:<br />
a -“Chai” (Sam) type of needle: to superficially needle A Shi (painful) points according to<br />
the technique of dispersion to evacuate the perverse energy.<br />
b - “Hao” type of needle: to needle the corresponding principal channel points according<br />
to the technique of tonification in the goal of ventilating the jing.<br />
This process rigorously obeys the law known as “yin-yang”, Emptiness-Fullness”.<br />
PARAGRAPH 2<br />
There exists 9 methods of needling responding to the 9 evolutive<br />
forms of illness.<br />
1 - Method of shu Ci: needling specific shu points: jing, ying, shu and<br />
the back shu points of the 5 organs.<br />
2 - Method of yuan Dao Ci: needling points located at the lower part of<br />
the body in cases of illness located above. here, it is also a matter of<br />
needling the shu points of the 6 yang channels belonging to the bowels.<br />
3 - Method of jing Ci: needling the luo points of the channels where<br />
the Great luos leave from.<br />
4 - Method of luo Ci: needling the little vessels located at the sunluo<br />
(Little luos).<br />
5 - Method of Fen Ci: needling the “spaces of distribution of flesh”.<br />
6 - Method of Da Xie Ci: needling with the aid of Fi type of needles to<br />
evacuate pus.<br />
7 - Method of Mao Ci: needling cutaneous pains.<br />
8 - Method of Ju Ci: needling on the opposite side. Needling performed<br />
at the left when the illness is located on the right and vice versa.<br />
9 - Method of Cui Ci: needling with the aid of heated needles to treat<br />
painful Bi (painful paresthesias).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The preceding paragraph defined needling performed according to the natures and<br />
localization of the illness, while this one determines needling as a function of the evolutive forms<br />
of the illness.<br />
1 - The Method of shu Ci is used to treat illnesses located outside the channels by the shu<br />
points of the 5 organs such as the jing, ying, shu, etc.<br />
2 - The Method of yuan Dao Ci treats illnesses located above by the lower he points<br />
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200.
ecause the channels of the 3 yang of the foot and hand begin at the feet then arrive at the neck<br />
and nucha.<br />
3 - The Method of jing Ci permits the ventilation of the Dai luo (great secondary vessels).<br />
Because, perverse energy first infiltrates into the sunluo (little secondary vessels), then it<br />
stagnates in the inter-channel spaces in order to trigger illnesses called singular. Needling the<br />
luo points of the principal channels has the power to dissolve this stasis, therefore, to ventilate<br />
the Great luos.<br />
4 - The Method of luo Ci consists of needling the Xiao luo (little luos) located in the skin.<br />
5 - The Method of Fen Ci consists of needling the “spaces of distribution of the flesh” (1),<br />
that is to say the sites where the “365 reunion points” occur, at the time of the fixation of the<br />
perverse energy in the flesh-muscle system.<br />
6 - The Method of Da Xie Ci is utilized at the time of an obstruction caused by perverse<br />
energy at the level of the pilocutaneous system. This is to say that the needling is very<br />
superficial conforming to the saying “Needling the body hairs must not injure the skin, and<br />
needling the skin must not injure the flesh” (2).<br />
8 - The Method of Ju Ci is used when the perverse energy occurs at the level of the distinct<br />
channels (Jing Bie). The illness being at the left, needling is performed at the right and vice<br />
versa.<br />
9 - The Method of Cui Ci consists of utilizing heated needles to treat Gan Bi (painful<br />
paresthesias of the muscles and tendons: myalgias)”.<br />
II - Ma Shi comments:<br />
“This paragraph defines the 9 methods of needling.<br />
1 - The Method of shu Ci consists of needling the jing, ying, shu... and the back shu points<br />
such as Xinshu (Bl 15), Feishu (Bl 13), shenshu (Bl 23), Pishu (Bl 20), Ganshu (Bl 18), etc.<br />
2 - The Method of yuan Dao Ci consists of needling the bottom while the illness is situated<br />
above. Ex: needling points of the 3 yang channels of the foot.<br />
3 - The Method of jing Ci consists of needling the luo points belonging to the principal<br />
channels, points located between the jing and he points.<br />
4 - The Method of luo Ci consists of needling the Little luos.<br />
5 - The Method of Fen Ci consists of needling the Xi and Gu points (little valleys and<br />
valleys) situated in the inter-channel spaces.<br />
6 - The Method of Da Xie Ci consists of using the Fi type of needles to evacuate pus.<br />
7 - The Method of Mao Ci consists of needling edemas and Bi (cutaneous pain).<br />
8 - The Method of Ju Ci consists of needling the left side while the illness is localized at<br />
the right and vice versa.<br />
1. These “spaces of distribution of the flesh” have the names Xi (small valleys) and Gu (valleys) and are located in the<br />
dermis.<br />
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2. Translators’ note: #7 (The Method of Mao Ci) does not appear.<br />
9 - The method of Cui Ci consists of using heated needles to treat Gan Bi (algoparesthesias<br />
of the muscles and tendons).”<br />
III - N.V.N.:<br />
Needling according to the 4 seasons is represented by needling the Wu shu points (5 shu-<br />
Antique points) based on the seasonal movements described in Chapter 2 of this classic.<br />
In this manner, for example:<br />
_ in spring, needle the luo points<br />
_ in summer, the shu points<br />
_ in autumn, the he points<br />
_ in winter, the jing-well points.<br />
It is, therefore, a question of one of the methods of dispersion to evacuate perverse energy.<br />
• The 9 methods of needling cited in this paragraph are widely distributed in our time.<br />
They make up part of the teaching programs of acupuncture in the West.<br />
PARAGRAPH 3<br />
channels.<br />
One distinguishes 12 methods of needling responding to the 12<br />
1 - Method of Ou qi (double needling) to treat Xin Bi (obstruction of<br />
the heart energy; cardialgia):<br />
_ A hand placed on the heart and another on the opposite (dorsal)<br />
region to determine the region affected.<br />
_ Implant 2 needles, one in front and the other behind on the<br />
painful area.<br />
_ Oblique needlings.<br />
2 - Method of Bao Ci (needling painful points) to treat pains without<br />
fixed location:<br />
_ Needle painful points without removing the needle,<br />
_ With the left finger apply pressure near the point of impact,<br />
_ Push the needle in again before removing it.<br />
3 - Method of Hui Ci (needling-drilling) to treat Gan Bi (painful<br />
paresthesias of muscles and tendons):<br />
_ Needle vertically,<br />
_ Lift the needle and execute movements of advancing and<br />
retreating.<br />
4 - Method of Ti Ci (grouped needling) to treat han Bi (obstruction<br />
caused by cold):<br />
_ One needle placed vertically at the point of impact,<br />
_ Two others implanted on the sides.<br />
This method also has the name San Ci (3 punctures).<br />
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202.
5 - Method of yang Ci (yang needling) to treat syndromes of fixation<br />
of “cold” energy in a sufficiently extended but superficial zone:<br />
_ One needle at the center of the point of impact,<br />
_ and 4 others around this center slightly raised up superficially.<br />
6 - Method of zhi Zhen Ci (vertical, subcutaneous needling) to treat<br />
superficial syndromes of cold:<br />
_ Raise the skin up at the point of impact<br />
_ and perform a perpendicular stick on the cutaneous plane<br />
without injuring the dermis.<br />
7 - Method of shu Ci (needling the shu points) to treat the fullness of<br />
the energy with fever:<br />
_ Deeply implant the needle and raise it up slightly toward the<br />
superficial,<br />
_ Implantation and removal of the needle are vertical and<br />
relatively rapid. 203.<br />
8 - Method of Duan Ci (“short” needling to treat Gu Bi (ostealgias):<br />
_ Needle deeply up to the bone.<br />
_ Transmit movements to the needle of advancement towards the<br />
depth, followed by movements of rotation.<br />
9 - Method of Fu Ci (cutaneous needling) to treat muscular cramps<br />
due to cold:<br />
_ Oblique needling with lifting up of the point of the needle.<br />
10 - Method of yin Ci (yin needling) to treat syndromes of afflux of<br />
cold (han Jue) and Zhonghan syndromes (direct attack by cold) with<br />
afflux:<br />
_ In the first case, needling is bilateral.<br />
_ In the second, it is done behind the internal malleolus<br />
(belonging to the shaoyin channel).<br />
11 - Method of Bang Ci (lateral needling) to treat chronic Bi (painful<br />
paresthesias):<br />
_ A vertical needling applied to the center of the point of impact.<br />
_ Another at the side of this point.<br />
12 - Method of Zan Ci (dispersive needling) to reduce inflammation or<br />
abscesses:<br />
_ Needle vertically<br />
_ remove vertically<br />
_ During the process, perform several movements of retreat to<br />
make it bleed.<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Needling has its 12 methods corresponding to the 12 channels:<br />
1 - Double needling (Ou Ci):<br />
_ A needling done on the thorax and another on the back, that is to say in front of and<br />
behind, at yin and at yang.<br />
_ The needling must be oblique to not injure the energy of the heart.<br />
2 - Needling painful points (Bao Ci):<br />
_ Needling painful points without fixed localization.<br />
_ After removal of the needle, a new needling is done again at the same point.<br />
3 - Needling-Drilling (Hui Ci):<br />
_ Transmit to the needles advancing and retreating movements to widen the point of<br />
impact.<br />
_ This procedure is used in treatment of Gan Bi (painful paresthesias of the muscles and<br />
tendons).<br />
4 - Grouped Needling (Ti Ci):<br />
_ First needle vertically at the center of the point of impact, then needle obliquely at the<br />
two sides to reinforce that of the center.<br />
_ This process treats the deep syndrome of cold.<br />
5 - yang Needling (yang Ci):<br />
_ Plant a needle at the center of the point of impact and transmit to it rotatory movements<br />
around this center.<br />
_ This process treats the superficial syndrome of cold.<br />
6 - Vertical subcutaneous Needling (zhi Zhen Ci):<br />
_ The needling is only realized under the skin without touching the dermis (flesh). At the<br />
arrival of the energy, the needle is straightened vertically.<br />
_ This procedure treats the relatively superficial Bi caused by “cold” energy.<br />
7 - Needling the shu points (shu Ci):<br />
_ Needling vertically and withdraw vertically.<br />
_ This procedure treats the syndrome of excess energy with hyperthermia.<br />
8 - “Short” Needling (Duan Ci):<br />
_ Use short needles and needle right up to the bone.<br />
_ Perform advancing and retreating movements scraping the periosteum to treat Gu Bi<br />
(bone pains).<br />
9 - Cutaneous Needling (Fu Ci):<br />
_ Oblique needling leaving the needle in place to treat muscular spasms due to cold.<br />
10 - yin Needling (yin Ci):<br />
_ Method used to treat the han Jue syndrome (afflux of cold) at the level of the shaoyin.<br />
11 - Lateral Needling (Bang Ci):<br />
_ First a vertical needling, then a lateral needling to treat chronic Bi.<br />
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204.
12 - Dispersive Needling (Zan Ci):<br />
_ After implantation of the needle, perform several retreating movements to make the<br />
blood leave in the treatment of inflammations and abscesses.”<br />
II - Ma Shi comments:<br />
“This paragraph defines the 12 methods of needling responding to the 12 channels:<br />
1 - Double Needling (Ou Ci):<br />
_ After having determined the symmetry of the cardiac and dorsal zones, needling is done<br />
at the anterior zone and another at the posterior zone to treat Xin Bi (obstruction of the energy of<br />
the heart; cardialgia)<br />
_ Note, however, that the needling must be oblique at the risk of touching the heart able to<br />
cause immediate death. 205.<br />
2 - Needling painful points (Bao Ci):<br />
_ This procedure treats pains without fixed location, being seated either at the top or at<br />
the bottom of the body.<br />
_ Needle vertically and leave it in place.<br />
_ Massage the area near the point of impact before removing the needle.<br />
_ After its removal, immediately repeat a needling at the same painful spot.<br />
3 - Needling-Drilling (Hui Ci):<br />
_ Vertical needling done on the side of the point of impact.<br />
_ Transmit rotatory movements to the needle with those of advancing and retreating<br />
(probing motions) to treat Gan Bi (painful tendino-muscular paresthesias: myalgias).<br />
4 - Grouped Needling (Ti Ci):<br />
_ Vertical needling done at the center of the point of impact, then 2 others at the 2 sides<br />
to treat han Bi (obstructions caused by the cold) located in the deep regions.<br />
_ Because of the number of needles, this process bears the name “3 punctures”.<br />
5 - yang Needling (yang Ci):<br />
_ Vertical needling done at the center of point of impact and 4 others around this center.<br />
_ Slightly lift the needles without removing them and execute movements of going and<br />
coming to treat han Bi (afflux of cold) located in the superficial regions.<br />
6 - Superficial and Subcutaneous Needling (Zi Zhen Ci):<br />
_ With one hand lift the skin, and with the other implant the needle into the skin without<br />
touching the dermis.<br />
_ This procedure treats cold syndromes localized in the superficial zones.<br />
7 - Needling of the shu (shu Ci):<br />
_ Needle and remove vertically.<br />
_ During needling, advancing movements are rapid and deep and the movements of slight<br />
retreating to treat syndromes of excess of energy with fever.<br />
8 - “Short” Needling (Duan Ci):<br />
_ During needling, rotatory movements transmitted to the needle are associated with those<br />
of advancing and retreating.<br />
_ The needling is done very close to the bone to treat Gu Bi (ostealgias).<br />
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9 - Superficial Needling (Fu Ci):<br />
_ Oblique needling with the point of the needle oriented towards the point of impact and<br />
slightly elevated towards the skin (superficial) to treat spasms caused by cold.<br />
10 - yin Needling (yin Ci):<br />
_ Bilateral needling to treat syndromes of han Jue (afflux of cold).<br />
_ But in the case of Zhonghan (direct attack by cold) accompanied by afflux, one must<br />
always needle the channels below (foot) because Jue (afflux) always starts at the bottom before<br />
reaching the top.<br />
_ This is why the choice of points to needle is that of the shaoyin (Ki), that is to say Taixi<br />
(Ki 3) located behind the internal malleolus.<br />
11 - Lateral Needling (Bang Ci):<br />
_ It concerns a vertical needling associated with lateral needling.<br />
_ This procedure treats chronic Bi (chronic algoparesthesias).<br />
12 - Dispersive Needling (Zan Ci):<br />
_ Superficial implantation and removal of the needle relatively rapidly.<br />
_ The goal of this needling is to bleed some drops of blood to treat inflammations and<br />
abscesses.<br />
III - N.V.N.:<br />
This paragraph constitutes a study of great valor in the practice of acupuncture and<br />
merits more detailed explanation as therapeutic success depends on it because the 12 procedures<br />
of needling noted in this paragraph are done according to the nature and localization of the<br />
disease.<br />
1 - Ou Ci:<br />
Ou: double, two<br />
Ci: needling<br />
hence, Ou Ci: double needling.<br />
Methodology:<br />
_ Two needles, one is implanted into the anterior, and the other into the posterior part of<br />
the body.<br />
_ It is a matter of the technique called “yin-yang” or “shu-Mu”.<br />
_ The needling is necessarily oblique at the risk of injuring the organs.<br />
Therapeutic effect:<br />
This procedure treats ailments of the organs and bowels. Thus, for example, in gastralgia,<br />
one chooses Zhongwen (CV 12) of the supra-abdominal region and weishu (Bl 21) of the dorsal<br />
region.<br />
2 - Bao Ci:<br />
Bao means: reaction<br />
Ci: needling<br />
hence Bao Ci: needling the reactive or A Shi (painful) points.<br />
Methodology:<br />
_ Vertical, direct needling into the painful (A Shi) point without immediate removal of the<br />
needle.<br />
_ With the finger of the left hand, press slightly on the painful spot.<br />
_ Before removing the needle, transmit to the needle some advancing movements.<br />
Therapeutic effect: 207.<br />
This procedure treats xing Bi (erratic pains).<br />
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206.
3 - Hui Ci:<br />
Hui means: drilling, probing; to expand, to enlarge<br />
Ci: needling<br />
hence Hui Ci: needling-drilling (or “large” needling).<br />
Methodology:<br />
_ Needling performed at the side of a muscle or tendon, executing advancing and<br />
regressive movements associated with rotation to enlarge the point of impact in the goal of making<br />
the muscles dilate in the event of retraction.<br />
Therapeutic effect:<br />
This procedure treats muscular spasms.<br />
4. Ti Ci:<br />
Ti means: well ordered, well grouped<br />
Ci: needling<br />
hence Ti Ci: grouped needling.<br />
Methodology:<br />
_ Three punctures, one needle implanted at the center of the point of impact and two<br />
others by the edges.<br />
Therapeutic effect:<br />
This technique treats Bi syndromes caused by cold localized in a relatively restricted<br />
area, but deep.<br />
5. yang Ci:<br />
yang means: suppleness, lightness; superficial.<br />
Ci: needling<br />
hence yang Ci: light and superficial needling.<br />
Methodology:<br />
_ Superficially implant one needle at the center of the point of impact and 4 others at the<br />
sides.<br />
Therapeutic effect:<br />
This technique treats Bi syndromes caused by cold localized in a relatively extended zone,<br />
but superficial.<br />
6 - zhi Zhen Ci:<br />
zhi means: straight, direct; subcutaneous<br />
Zhen: needle<br />
Ci: needling<br />
hence zhi Zhen Ci: vertical and subcutaneous needling.<br />
Methodology:<br />
_ First lift the skin at the point of impact, then insert the needle under the skin without<br />
injuring the dermis.<br />
Therapeutic effect: 208.<br />
This process treats Bi (pains) caused by “cold” energy localized in superficial areas.<br />
7 - shu Ci:<br />
shu means: movement, displacement; ever-changing<br />
Ci: needling<br />
hence shu Ci: needling energetic (shu) points, implying the dispersion of perverse heat.<br />
Methodology:<br />
_ Advancing and retreating movements transmitted to the needle rapidly<br />
_ Needling is deep.<br />
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Therapeutic effect:<br />
In a general way, this procedure treats febrile syndromes whose perverse heat is in an<br />
evolutive phase.<br />
8 - Duan Ci:<br />
Duan means: short<br />
Ci: needling<br />
hence Duan Ci: “short” needling, implying the sense of slow needling and not using short needles<br />
or needling deeply.<br />
Methodology:<br />
_ Slow, advancing and retreating movements with movements of agitation of the needle.<br />
_ The point of the needle arrives right up to the bone.<br />
Therapeutic effects:<br />
This procedure treats joint inflammations.<br />
9 - Fu Ci:<br />
Fu means: superficial<br />
Ci: needling<br />
hence Fu Ci: superficial or cutaneous needling.<br />
Methodology:<br />
_ Oblique needling<br />
_ The point of the needle is oriented towards the top (superficial) to not injure the dermis.<br />
_ Same group of needling as Mao Ci and yang Ci.<br />
Therapeutic effect:<br />
This procedure treats muscular spasms of “cold” origin.<br />
10 - yin Ci:<br />
yin means: internal<br />
Ci: needling<br />
hence yin Ci: needling the internal surface of the leg.<br />
Methodology: 209.<br />
_ Bilateral needling<br />
_ Needle the shaoyin (Ki) located at the internal side of the leg.<br />
Therapeutic effect:<br />
yin needling is a specific method of treatment of afflux of cold (han Jue).<br />
han Jue always has a relationship with the Foot Shaoyin (Ki). This is why Taixi (Ki 3)<br />
is the specific point of treatment of the syndromes of afflux of cold.<br />
11 - Bang Zhen Ci:<br />
Bang means: to the side, neighboring; lateral.<br />
Zhen: needle<br />
Ci: needling<br />
hence Bang Zhen Ci: lateral needling.<br />
Methodology:<br />
_ Bilateral needling close to vertical needling.<br />
Therapeutic effect:<br />
This procedure treats chronic Bi.<br />
12 - Zan Ci:<br />
Zan means: to disperse, evacuate<br />
Ci: needling<br />
hence Zan Ci: dispersive needling.<br />
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Methodology:<br />
_ relatively rapid implantation and removal of the needle in the goal of making the blood<br />
well up.<br />
Therapeutic effect:<br />
This procedure combats inflammation and dissolves abscesses.<br />
PARAGRAPH 4<br />
During needling of deep vessels, therefore imperceptible, the<br />
needles are left in place permanently to await the arrival of the energy.<br />
During needling of superficial vessels, one must first massage<br />
them before needling them to prevent the jing (essence) from escaping<br />
because the objective of the needling is to expel the perverse energy.<br />
EXPLANATIONS AND COMMENTARIES 210.<br />
I - Zhang Shi explains:<br />
“The jingmai (system of principal channels) are linked to the “5 movements” of<br />
transformation, of the interior and to the “6 energies” of heaven, of the exterior. Practitioners<br />
who utilize the needles nust understand these relationships.<br />
Because, in the interior, the jingmai are linked to the organs and bowels, and at the<br />
exterior to the 6 celestial energies.<br />
a - In the interior, the 5 organs unite with the “5 movements” responding to the<br />
“5 Transformations” and control the entering and exiting movements of the energy; this is why<br />
one names them “5 organ-motors”.<br />
At the exterior, the energy circulates following the movements of ascent and descent,<br />
which is why one call it “creative-energy”.<br />
The 6 energies of heaven respond to the jing shui (liquid routes). These follow the energy<br />
in order to circulate towards the exterior, that is to say towards the skin.<br />
b - The deep vessels of the energy are not perceptible because they are linked to the<br />
5 organs. In this case, one must leave the needles in place permanently in the goal of awaiting the<br />
arrival of the energy (daqi).<br />
The jing shui follow the energy in order to exteriorize, and the vessels located at the skin<br />
are superficial; therefore, one must not hasten to needle them. First, one must stroke (lightly<br />
massage) them in order to push away the essence (jing) located at the level of the point of impact.<br />
For this reason, during needling, one does not injure the jing because this process is one of<br />
expelling the perverse energy and not the jing (essence).”<br />
II - Ma Shi comments:<br />
“This paragraph defines the 2 groups of energetic vessels (jingmai and luomai), one deep<br />
and the other superficial. As a consequence, their treatment is done entirely differently.<br />
For the deep vessels, implantation of the needle must be soft and light and placed<br />
permanently, much longer. here, it is necessary to know how await the arrival of the energy.<br />
In contrast, for the superficial vessels located at the level of the skin, it is necessary,<br />
before needling, to massage them lightly to push aside the jing shui (essence of water) because the<br />
objective of this type of needling is to excrete only the perverse energy”.<br />
III - N.V.N.:<br />
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This paragraph defines the needling technique of the jingmai (principal channels) and<br />
luomai (secondary channels).<br />
The commentaries and explanations of Zhang and Ma permit clarification of the following<br />
notions:<br />
_ the notion of the “jing shui” (river routes)<br />
_ the notion of the “5 movements” responding to the “5 Transformations”<br />
_ and the notion of “ascent-descent” of the energy.<br />
PARAGRAPH 5<br />
Figure 15:<br />
“Movements” responding to the 5 Transformations and<br />
movements of ascent and descent of the energy.<br />
As for the method called “3 Punctures” (San Ci), it consists of<br />
_ first pricking across the skin to expel the perverse energy.<br />
_ then pushing the needle in deeper to excrete the perverse yin<br />
_ finally driving the needle in well, still more deeply, up to the<br />
muscles without penetrating them, to make the cereal energy return.<br />
This is why it is said in the “Methods of Needling”: To needle first the<br />
skin to gather the perverse energy in order to eliminate it in the goal of facilitating<br />
the arrival of energy and blood; next, to slightly advance the needle deeper to make<br />
the perverse yin come back out, and finally to make the needle advance still deeper<br />
to attract the cereal energy.”<br />
Such is the meaning of the method called “3 Punctures” (San Ci).<br />
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211.
EXPLANATIONS AND COMMENTARIES 212.<br />
I - Zhang Shi explains:<br />
“This paragraph describes the 3 phases of needle implantation.<br />
According to Chapter 9 (“Beginning and Ending”) of this classic:<br />
“Needling must successively touch the layers of the body to reach the cereal energy:<br />
_ at the 1st layer, perverse yang exteriorizes<br />
_ at the 2nd layer, perverse yin exteriorizes<br />
_ at the 3rd layer, the cereal energy arrives”.<br />
The arrival of the cereal energy is determined by the process of tonification, which causes<br />
it to be in a state of fullness, or by the process of dispersion, which conducts it into a state of<br />
emptiness.”<br />
II - Ma Shi comments:<br />
“This paragraph has the same theme as the preceding one.<br />
_ First, needling is cutaneous, superficial, to excrete perverse energy located in the wei<br />
(defensive) layer.<br />
_ Then, needling is slightly deeper, going past the skin, to expel the perverse energy<br />
located in the ying (nutritive) layer.<br />
_ Finally, at the 3rd stage, the needle enters into the flesh (dermis), that is to say into<br />
“the spaces of distribution of flesh” where Xi (small valleys) and Gu (valleys) are found<br />
to attract the cereal energy.”<br />
III - N.V.N.:<br />
`In our era, the method of acupuncture called “heaven-Man-earth” is only a reflection of<br />
that of the “3 Punctures” (3 movements transmitted to the needle) mentioned in this paragraph:<br />
Let us note, however, that:<br />
a - Perverse yang designates the perverse energy localized in the wei (yang) layer.<br />
b - Perverse yin, the perverse energy fixed in the ying (yin) layer.<br />
c - The Cereal energy, the energy originating from the stomach after food metabolism.<br />
here, these words imply reactive phenomena perceived during manipulation of the needle<br />
(Da qi).<br />
Figure 16:<br />
Techniques of the “3 Punctures”<br />
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PARAGRAPH 6 213.<br />
The use of needles without knowledge of the “great reunions” of<br />
the year, the excess or insufficiency of the energy of the 5 movements,<br />
and the causes of emptiness and fullness...is not worthy of the name<br />
“grand master”.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - The explanation of Zhang Shi concerns not only this paragraph but also the previous one:<br />
“This paragraph describes the circulation of the 3 yin and 3 yang at the level of the<br />
3 external layers of the body.<br />
_ “Cereal energy” is a source energy originating from spleen-stomach. It controls the<br />
sweat gland system.<br />
_ “Perverse yin and Perverse yang” are perverse energies localized in the yin layer and<br />
yang layer of the body.<br />
_ “To advance the needle still more deeply, etc.” implies: in crossing the skin, the needle<br />
is found in the flesh without touching the bones.<br />
_ The energy of the 3 yin and 3 yang circulate from the interior towards the exterior (to<br />
the skin) in order to respond to the 6 energies of heaven. This is why one must know the “annual<br />
movements” (3) of the energy during implantation of the needle to determine the emptiness or<br />
fullness of the disease; the great workers practice in this manner.”<br />
II - Ma Shi explains:<br />
“Treatment by acupuncture essentially consists of being based:<br />
_ on the annual movements of the “Great reunions’ of the energy,<br />
_ on the fullness and emptiness of the energy of the “5 movements”<br />
_ and especially on the causes of this fullness or emptiness.<br />
In effect, it is again said in Chapter 71 (“Great Study on the Preparation and Cyclic<br />
recording of the 6 Energetic Sources”) of the Suwen: “Each year consists of its excessive<br />
movements and insufficient movements. The 1st energy... and “center” energy have their “host”<br />
and their “guest”, their movements of victory and their movements of counter-attack, etc. (3)<br />
All this is perfectly known by the grand masters.”<br />
III - N.V.N.: 214.<br />
“The great annual reunions” of the energy constitute the principal rules of modification of<br />
the 6 energies (wind, cold, heat, humidity, dryness and fire).<br />
These periods of modification of the 6 energies are clearly explained in Chapter 66<br />
(“Great Essay on the Origin of the 60 Year Cycle”) of the Suwen and in the chapters concerning the<br />
“5 movements and 6 energies” of our work, “Medecine Traditionelle Chinoise”.<br />
3. See the detailed study in “Traditionelle Medicine Chinoise”. NVN Edition, 1984.<br />
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PARAGRAPH 7<br />
There exists 5 types of needling responding to the 5 organs:<br />
1 - Ban Ci (semi-puncture)<br />
_ Needle superficially and withdraw rapidly without injuring the<br />
flesh, recalling pulling out of a hair.<br />
_ This process expels perverse energy localized in the skin. It<br />
responds to the lung.<br />
2 - Bao Wen Ci (needling recalling the image of spots on the skin of<br />
the leopard):<br />
_ Needling done indifferently at the left or right, in front or<br />
behind, but falling right on the blood capillaries to make the jingluo<br />
bleed.<br />
_ This process responds to the heart.<br />
3 - guan Ci (joint needling):<br />
_ Needling performed to the left or right, in front of or behind the<br />
joint, particularly at the level of the tendons, to treat jin Bi (pains of<br />
the muscles; myalgias)<br />
_ The method of bleeding is strictly contra-indicated here because<br />
this process responds to the liver.<br />
4 - hegu Ci (needlings recalling the image of the angle where hegu-<br />
LI 4 occurs):<br />
_ 3 or 4 needles oriented toward the point of impact evoking the<br />
image of the claw of a chicken. This type of needling must touch the<br />
“spaces of distribution of flesh” (Xi and Gu: small valleys and valleys).<br />
_ This process treats Gu Bi (pains of the flesh; dermalgias).<br />
It responds to the spleen.<br />
5 - shu Ci (needling the shu points):<br />
_ Vertical needling to the bone and also vertical removal of the<br />
needle to treat Gu Bi (pains of the bones; ostealgias).<br />
_ This process responds to the kidney.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 215.<br />
1 - This paragraph defines the energy of the 5 organs.<br />
At the exterior, it unites with the skin, flesh, muscles and bones; in the interior, it<br />
controls the internal parts of the body. For this reason, one needles the places called “he”<br />
(reunion) located at the exterior in order to respond to the 5 organs.<br />
2 - The blood makes up part of the “shen qi” (mental energy) group. This why the shen of<br />
the 5 organs circulates in the blood vessels to respond to the transformations of the 5 movements.<br />
3 - The energy of the 5 organs unites at the exterior, at the level of the skin, flesh,<br />
muscles and bones in order to respond to the 4 seasons.”<br />
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II - Ma Shi explains:<br />
1 - Ban Ci or “semi-puncture”:<br />
_ Superficial needling with immediate removal of the needle is not a perfect method, hence<br />
the name “semi-puncture”.<br />
_ Deep needling risks injuring the flesh. This is why it must be superficial, as if one has<br />
extracted a hair. The goal of this needling is to only touch the energy of the cutaneous zone.<br />
_ As the skin unites with the energy of the lung, cutaneous needling (semi-puncture)<br />
responds to the lung organ.<br />
2 - Bao Wen Ci or “Leopard Needling”:<br />
_ Numerous needlings done to the right and left, in front and behind. It is a matter of<br />
lightly touching the blood capillaries to make the jingluo bleed.<br />
_ As the energy of the heart controls the blood, this process responds to the heart organ.<br />
3 - guan Ci or “Articular Needling”:<br />
_ Vertical and bilateral needling of the 4 limbs done especially at the level of the tendons<br />
and muscles, without bleeding, to treat jin Bi (myalgias, tendinitis).<br />
_ As the energy of the liver controls the muscles and tendons, this process responds to the<br />
liver organ.<br />
4 - he Ci or “reunion Needling”:<br />
_ To the left as to the right, needling made up of several needles directed so as to form a<br />
claw of a chicken, to a depth not going past the “spaces of distribution of flesh”.<br />
_ As the energy of the spleen controls the dermis (flesh), this process responds to the<br />
spleen organ.<br />
5 - shu Ci or “shu Needling”:<br />
_ Vertical and deep needling right to the bone to treat Gu Bi (ostealgias).<br />
_ As the kidney energy controls the bones, this process responds to the kidney organ.<br />
III - N.V.N.:<br />
The 5 types of needling cited in this paragraph concern the disturbances of the 5 organs at<br />
the level of the exterior, that is to say at the level of the:<br />
_ skin (responding to the lung)<br />
_ little blood capillaries (responding to the heart) 216.<br />
_ muscles and tendons (responding to the liver)<br />
_ flesh (responding to the spleen)<br />
_ bones (responding to the kidney).<br />
1 - First type of needling: Ban Ci.<br />
_ Needling only the epidermis, therefore not touching the dermis, hence “semi-puncture”.<br />
_ Superficial implantation and immediate removal of the needle like plucking out a hair.<br />
_ Technique of expulsion of perverse energy at the skin to treat cutaneous pain.<br />
_ Technique provoking reactive phenomena of the lung energy because the lung organ<br />
controls the pilocutaneous system.<br />
2 - Second type of needling: Bao Wen Ci<br />
_ Needling evoking the image of the spots of the leopard’s skin.<br />
_ Numerous punctures at the sites of appearance of little blood capillaries, hence the<br />
name “leopard needling”.<br />
_ Technique of bleeding to evacuate blood stasis in order to ventilate the jingluo.<br />
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_ Technique provoking reactive phenomena of the energy of the heart because the heart<br />
organ controls the vascular system.<br />
3 - Third type of needling: guan Ci<br />
_ Needling close to the joint at the level of the muscles and tendons, hence the name<br />
“articular needling”.<br />
_ Needling without bleeding.<br />
_ Specific technique in the treatment of jin Bi (myalgias and tendinitis).<br />
_ Technique provoking reactive phenomena of the energy of the liver, because the liver<br />
organ controls the musculo-tendinous system.<br />
4 - Fourth type of needling: hegu Ci<br />
_ “hegu Ci” does not designate the needling technique of the point hegu-LI 4.<br />
_ After having implanted the needle to a determined depth, lift it up slightly and place<br />
the needle into the dermis. With 3 needles, form the ideogram “ “ (fish) evoking the claw of<br />
a chicken.<br />
_ Specific technique for treatment of Bi of the flesh (dermalgias).<br />
_ Technique provoking reactive phenomena of the energy of the spleen, because the spleen<br />
organ controls the system of connective tissue (flesh).<br />
5 - Fifth type of needling: shu Ci<br />
_ “shu” implies the sense of harmonious movements of aeration and circulation. All<br />
needlings are of the “shu” type. here, the needling must be deep in order to disperse the perverse<br />
energy localized at the level of the articulation.<br />
_ Rapid movements of advance and retreat transmitted to the needle.<br />
_ Deep needling right to the bone to treat Gu Bi (ostealgias).<br />
_ Technique provoking reactive phenomena of the energy of the kidney, because the kidney<br />
organ controls the osteo-medullary system.<br />
• In conclusion, Chapter 7 of the Lingshu concerns the daily practice of acupuncture.<br />
Failure to appreciate acupuncture techniques and imperfect manipulation of the needles are the<br />
principal causes of therapeutic failure.<br />
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Chapter 8:<br />
Chapter 9:<br />
Book II<br />
Book II comprises 3 chapters:<br />
Origin of the Mental<br />
(Ben shen)<br />
Beginning and Ending<br />
(Zhang shui)<br />
Chapter 10:<br />
Vessels-Channels<br />
(jing Mai)<br />
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217.<br />
no 218 /219.
CHAPTER VIII<br />
Origin of the Mental<br />
(Ben shen)<br />
Chapter 8 of the Lingshu is devoted to the study of the origin of the mental<br />
activities, such as jing (essence), shen (mental), po (sensitive soul), si (reflection),<br />
zhi (intelligence) and lu (preoccupation).<br />
These activities have an intimate relationship with eugenics and are<br />
necessary for the maintenance of good health.<br />
The 7 feelings (sadness, joy, fear, anger, fright, worry, anxiety) can modify<br />
the mental activities and transform them into pathological factors. Also, during the<br />
use of acupuncture and moxabustion, the mental state of the patient must be<br />
evaluated, hence the title: “Origin of the Mental” (Ben shen).<br />
This chapter comprises 9 paragraphs.<br />
PARAGRAPH 1<br />
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Huangdi questions Qi Bo:<br />
“All acts of needling must be based on the shen (mental), Xue<br />
(blood), Mai (vessels), ying (nutritive energy), qi (energy) and jing shen<br />
(mental essence) stored in the 5 organs. When debauchery divides them<br />
from the organ,<br />
_ jing is lost<br />
_ hun and po (vegetative and sensitive souls) rise up<br />
_ zhi and lu (intelligence and preoccupation) are missing.<br />
What does that mean? Is it the punishment of heaven or the fault<br />
of man? How do De (virtue) and qi (energy) produce jing (essence), shen<br />
(mental), hun (vegetative soul), po (sensitive soul), Chi (will),<br />
si (reflection, contemplation) and lu (preoccupation, worry)?<br />
I would like to understand this process. 220.<br />
Qi Bo replies:<br />
“In man, virtue (De) is created by heaven, and energy (qi), by<br />
earth. In this way, man is born with De and qi.<br />
At birth, jing (essence; innate essence) occurs. The reunion of the<br />
two jing bears the name shen (mental); the reason to serve/make use of<br />
things is called Xin (heart); that which records and memorizes the heart<br />
is called yi (thought); that which retains thought is called<br />
Chi (will); that which follows from will by the judgment of exterior<br />
manifestations is called lu (preoccupation); the arrangement of things<br />
after preoccupation is called zhi (intelligence).<br />
This is why zhi (intelligence) maintains life, and life must<br />
necessarily be in accord with the 4 seasons and adapt to heat and cold,<br />
harmonize joy and anger, conserve yin and yang and balance Hard and<br />
Soft... . In this way, disequilibrium of the energy cannot ensue and one<br />
can live a long time.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“ 1 - This paragraph defines De (virtue) and qi (energy) of man, two innate elements that<br />
originate from heaven and earth, origins of the production of jing (essence, vital essence), qi<br />
(energy), hun (vegetative soul), po (sensitive soul), Chi (volition), yi (thought), zhi (intelligence)<br />
and lu (preoccupation). This is why the man of will can maintains his “shen-Chi” (mental-will) in<br />
perfect harmony with the jing of heaven and earth conforming to the Dao of eugenics.<br />
2 - De (virtue) depends in part on heaven; it is sacred and clear-sighted, never confused,<br />
always full of reason in order to respond to all problems and adapt to all circumstances.<br />
3 - The eyes and vision, ears and hearing, nose and smell, mouth and taste, limbs and<br />
gestures are none other than the xing (bodily form) and qi (energy) created by the earth.<br />
4 - All must start by the beginning and wise building and development for the future. It is<br />
the union of De and qi which creates the beginning. In Chapter 30 (“Fundamental Characteristics<br />
of the energy”) of the Lingshu, it is said: “That which creates before form is called “jing”. That<br />
means that the creation of form is the result of the impregnation of celestial jing. For this reason,<br />
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it is said: “The origin of life is jing”.<br />
It is also stated in Chapter 32 (“Normal Man Faced With a Shortage of Cereals”) of the same<br />
classic: “shen comes from the union of celestial (innate) jing and cereal (acquired) jing.” The text<br />
therefore states: “The union of the 2 jing forms the shen”.<br />
5 - The jing of fire is shen (mental) and the jing of water is jing (essence, vital essence).<br />
The liver is a yang organ receiving the hun (vegetative soul); the lung is a yin organ<br />
conserving the po (sensitive soul). This is why the hun follows the shen (mental) in order to go<br />
and come, and the po (sensitive soul) follows the jing in order to enter and leave.<br />
The heart is a sovereign organ, site of manifestation of shen Ming (mental, clarity,<br />
genius). All beings and all things of the universe are harnessed and controlled by the heart (Xin).<br />
That which the heart records and memorizes is called “yi” (thought); that which the will brings<br />
about is called “si” (reflection); that which reflection permits or regrets is called “lu”<br />
(preoccupation); that which preoccupation organizes is called “zhi” (intelligence)... . All these<br />
activities originate from “Xin-shen” (heart-mental: Morals). This is why the man of will obeys the<br />
“nature” of heaven and earth and knows eugenics.”<br />
II - Ma Shi comments:<br />
“This paragraph studies the meaning of De (virtue) and qi (energy). After profound<br />
analysis of these words, Qi Bo certifies that only the man of will knows the method of eugenics.<br />
1 - heaven is not without energy (si) if one takes reasoning as “basic element”. This is why<br />
the virtue (De) of man is that of heaven.<br />
earth is not without virtue (De) if one takes energy as “motor-component/driving force”.<br />
This is why the energy (qi) of man is that of earth.<br />
In this way, man is created thanks to the fusion of De (Virtue) and qi (energy).<br />
2 - At birth, man has yin, that is to say ying (nutritive energy), and yang, that is to say<br />
wei (defensive energy). When ying and wei fuse, shen appears.<br />
hun (vegetative soul), although yang, must follow the shen in order to go and come. po<br />
(sensitive, etheric soul), although yin, must follow the jing (essence, vital essence) in order to<br />
enter and leave. If one compares jing with shen, jing is yin and shen is yang. For this reason, the<br />
hun belongs to shen, and the po, to jing.<br />
The heart (“mental” heart), yi (thought), Chi (will), si (reflection), zhi (intelligence) and<br />
lu (preoccupation) uniquely originate from the heart (organ). Therefore, the answer or reason for<br />
using these things is dependent exclusively on the heart. What the heart records and memorizes<br />
is called yi (thought),... etc.<br />
Without the 13 resolutions cited above, the ignorant will never succeed; only the wise<br />
know the principles of eugenics: above, it will conform to celestial time (4 seasons); below, it will<br />
be in accord with human affairs; it will conserve yin and yang, will harmonize the Hard and the<br />
Soft and will avoid “deviations of the heart”. In this way, he will be able to live and see long<br />
times.”<br />
III - N.V.N.: 222.<br />
1 - This paragraph is fundamental to the practice of acupuncture and moxabustion because<br />
it emphasizes the importance of studying the psycho-affective terrain, the basis of all therapy,<br />
modern or ancient.<br />
2 - heaven bequeaths to us De (virtue) and earth, qi (energy).<br />
The energy of heaven and earth, of yin and yang, of top and bottom, intersects and fuses to<br />
create the succession of life and death in all beings and things. This is why the origin of life is<br />
immaterial; it is the result of the principles of crossbreeding of two energies, yin and yang. This<br />
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221.
immaterial substance is called “jing”. The reunion of the 2 jing produces the vital force called<br />
“shen” (mental).<br />
The force of activity concerning the “going and coming” movements which follow the shen<br />
qi (mental energy) and represents the jing shen (mental essence: morals), and yi Cheng (thoughtknowledge:<br />
consciousness) is called “hun” (vegetative soul).<br />
The force of activity concerning the “entering and exiting” movements which is close to<br />
the jing energy and maintains qi guan (energetic barriers; the points) is called “po” (sensitive<br />
soul).<br />
The force of activity responsible for the realization of vital manifestations is called “Xin”<br />
(heart).<br />
The force of preparation of work at the level of the heart is called “yi” (thought).<br />
The mental disposition, which tends toward being expressed by an effective decision<br />
matched with intention, is called “Chi” (will).<br />
The state of the mind which is absorbed by an object as far as moral suffering is called<br />
“lu” (preoccupation).<br />
The ability of a individual to adapt to new situations (between reflection and<br />
preoccupation) is called “zhi” (intelligence).<br />
3 - These mental forces are developed according to the laws of the 5 movements (Fig. 17).<br />
Figure 17<br />
The mental forces and the laws of the “5 movements” 223.<br />
4- Eugenics practiced by man basically consists of following the movements of the<br />
4 seasons, responding to cold and heat, not excessively letting go to joy or anger, limiting the<br />
ascending force of yin and yang and, at the same time, harmonizing the Hard and Soft (see Ch. 6)<br />
in the goal of attaining the equilibrium of the exact milieu.<br />
In summary, Eugenics is a method capable of safeguarding health, therefore maintaining<br />
life, in order to avoid infiltrations of perverse energy, causal factors of disease.<br />
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PARAGRAPH 2<br />
This is why,<br />
_ fear, reflection and preoccupation injure the shen (mental) and<br />
perturbed shen creates a permanent state of panic.<br />
_ sadness and grief disturb the interior and causes loss of the joy<br />
of life.<br />
_ excessive joy disperses the shen which is no longer conserved.<br />
_ worries and affection block the circulation of the energy.<br />
_ excessive anger causes blind, embarrassing and uncontrollable<br />
gestures.<br />
_ fright brings the shen to a state of wandering without possibility<br />
of retaining it.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph completes the preceding one.<br />
si (meditation, reflection), lu (preoccupation, obsession), Chi (will) and yi (thought) are<br />
directly controlled by the shen (mental). This is why mental activities such as reflection,<br />
preoccupation, sadness, joy, anger, anxiety, fear, fright... injure the shen.”<br />
II - The explanations of Ma Shi are found in Paragraph 8 (see pg. 230-31).<br />
III - N.V.N.:<br />
This paragraph explains the consequences of excess of disturbance of the psyche. Because,<br />
_ fright and worries injures the shen. The shen being injured, daily life is in a permanent<br />
state of fear,<br />
_ intense compassion injures the organs. The blood and energy are then in a state of<br />
exhaustion and their depletion is synonymous with death,<br />
_ extreme joy makes the shen qi (mental energy) ramble which can no longer return.<br />
_ immoderate sadness injures the lung, and the energetic system of shangjiao (upper jiao)<br />
is obstructed,<br />
_ unbridled anger also injures the shen (mental) rendering it dazed and terrified without<br />
possibility of mastering oneself,<br />
_ exaggerated worries also disperse the shen qi without possibility of retaining it.<br />
PARAGRAPH 3<br />
Fear, reflection and preoccupation injure the shen. The injured<br />
shen causes panic and loss of the notion of “I”; the muscles grow weak<br />
and complexion and form (xing) wither.<br />
Death occurs in winter.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
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“This paragraph and the following ones concern the study of the “7 feelings” susceptible<br />
to injuring the “shen-Chi”(mental-will) of the 5 organs.<br />
Fear, reflection and preoccupation injure the shen of the heart organ. The shen being<br />
injured, self-mastery is absent, hence panic and disappearance of the notion of “self”.<br />
The spleen answers to earth and controls the “flesh” system, and the lung answers to the<br />
energy and controls the pilocutaneous system.<br />
The muscles originate from the xing (bodily form, material) of earth; body hair, skin and<br />
complexion originate from the qi (energy) of heaven.<br />
If the muscles become lax and if the complexion fades, the“source of life” obtained from<br />
heaven and earth dry up and death follows in winter.<br />
This death is due to the energy of the 5 movements according to “victory-inhibition of the<br />
4 seasons”.<br />
II - The commentaries of Ma Shi can be found in Paragraph 8 (see pg. 230-31)<br />
III - N.V.N.: 225.<br />
The heart receives the shen. Fear and excessive worries injure the shen. Because the shen<br />
is injured, a state of panic appears and self-mastery disappears.<br />
In the chronic state, the muscles and tendons of the neck become swollen and those of the<br />
knee and buttock collapse; the muscles of the body atrophy; the body hair and head hair fall out,<br />
the skin dries up and complexion tarnishes.<br />
One says that death follows in winter because the heart-shen answers to fire and winter to<br />
water. water invades fire, therefore death takes place in winter (Figure 18).<br />
PARAGRAPH 4<br />
Figure 18<br />
Invasive action of water on fire in disease of the shen.<br />
Sadness and unreleased grief act on the spleen and injure the<br />
yi (thought). Perturbed thought brings with it disorder, the limbs are<br />
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heavy and blocked, the xing (bodily form) and complexion wither.<br />
Death occurs in spring.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Anguish and grief are the feelings of the spleen. If anguish and grief are not released,<br />
they injure the yi (thought). The injured yi creates disturbance and the limbs cannot be lifted<br />
because anguish and chagrin, originating from the heart and spleen, control the 4 limbs.”<br />
II - See the explanation of Ma Shi in Paragraph 8 (pg. 231).<br />
III -N.V.N.:<br />
The spleen receives yi (thought). Excessive, prolonged and unresolved sadness injure yi.<br />
The disturbed yi causes thoracic oppression coupled with anguish and grief; the limbs are<br />
weak. In serious cases one notes falling out of hair, dryness of skin and tarnished complexion.<br />
Death follows in spring because “spleen-thought” responds to earth and spring, to wood.<br />
wood invades earth, therefore death takes place in spring (Figure 19).<br />
PARAGRAPH 5<br />
Figure 19<br />
Invasive action of wood on earth in disease of thought.<br />
Sadness and lamentations act on the liver and perturb the hun<br />
(vegetative soul).<br />
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226.
The injured hun causes amnesia and a loss of jing (essence). The<br />
loss of jing is the origin of manic-depressive psychosis. The illness<br />
presents other signs such as retraction of the genitals, muscular spasms<br />
and hypochondralgia preventing movement of the body.<br />
The xing (bodily form) and complexion wither, and death occurs in<br />
autumn.<br />
EXPLANATIONS AND COMMENTARIES 227.<br />
I - Zhang Shi explains:<br />
“Sadness and lamentations are the feelings of the lung.<br />
In the interior, they injure the liver and perturb the hun (vegetative soul). The disordered<br />
hun provokes forgetfulness and loss of jing.<br />
The liver is an organ which fills the function of “general”; all strategies follow from it.<br />
The liver being damaged, commands become hesitant and judgment is not clear.<br />
The gallbladder is a “loyal and honest” bowel. It is has the power to make decisions.<br />
When the liver energy is disturbed, the bowel (gallbladder) is hindered during its<br />
decisions.<br />
The liver controls the muscles, and its channel-vessel becomes attached to the energy of<br />
the genital organs. This is why disturbance of the liver energy is the origin of penile retraction<br />
and muscular contraction with hypochondralgia... . Such are the repercussions of the disorder of<br />
feelings on xing (bodily form).<br />
II - See the explanation of Ma Shi in Paragraph 8 (pg. 195).<br />
III - N.V.N.:<br />
The liver receives the hun (vegetative soul). An excess of sadness and lamentation acts<br />
upon the internal organs and injures the hun.<br />
The injured hun brings with it madness (yin and yang), delirium and mental confusion.<br />
One notes in addition penile retraction, muscular contraction with hypochondralgia, and, in<br />
serious cases, loss of hair, dryness of skin and faded complexion.<br />
Death occurs in autumn because:<br />
_ “liver = hun” responds to wood<br />
_ and in autumn, to metal. (Figure 20)<br />
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Figure 20<br />
Invasive action of metal on wood during disease of the hun.<br />
PARAGRAPH 6 228.<br />
The excess of joy acts on the lung and injures po (sensitive soul).<br />
The injured po causes Kuang (yang madness) and, in the presence<br />
of Kuang, yi (thought) disappears; the skin dries out and desquamates.<br />
Death occurs in summer.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Joy is the feeling of the heart. In the interior, it injures the lung and disturbs the po.<br />
The injured po causes Kuang. Kuang drives the yi out and the yi becomes manifest thanks<br />
to the Xin (heart). This is why excessive joy disintegrates the shen.<br />
From the fact that the lung controls the pilocutaneous system; the skin becomes dry and<br />
desquamates.<br />
II - See the commentary of Ma Shi in Paragraph 8 (p.230-31).<br />
III - N.V.N.:<br />
The lung receives the po. An excess of joy injures the po, and the injured po provokes yin<br />
madness and yang madness (Dian Kuang) with loss of the notion of others and withering of the<br />
skin; and in serious cases, falling out of the hair and faded complexion.<br />
Death follows in summer because:<br />
_ “lung-po” responds to metal<br />
_ and summer, to fire (Figure 21).<br />
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Figure 21:<br />
Invasive action of fire on metal during the illness of po.<br />
PARAGRAPH 7 229.<br />
Excess anger acts on the kidney and injures the Chi (will).<br />
The injured Chi causes forgetfulness and lumbar and spinal pains<br />
with inability to flex and stand. The xing (bodily form) and complexion<br />
wither.<br />
Death follows at the end of summer.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Zhang Shi comments:<br />
“Anger if the feeling of the liver.<br />
Excess anger injures the Chi (will) of the kidney organ and the injured Chi brings with it<br />
loss of memory, the limbs and spine are painful preventing flexion and extension movements.<br />
The energy of the spleen gathers at the heart; that of the lung, at the spleen; that of the<br />
liver, at the kidney... . They are the gathering phenomena of the energy of “son” at the level of<br />
“mother”.<br />
The energy of the lung gathers at the liver; that of the heart, at the lung. These gatherings<br />
are the inhibitory phenomena carried out on the organs inhibited.<br />
The Bing Mai states:<br />
“The encroachment of water on fire and that of metal on wood are phenomena of submission<br />
(subjection). In contrast, the encroachment of water on metal and that of fire on wood are<br />
phenomena of constraint (antimonarchic).<br />
This means: the encroachment of “mother” on “son” is favorable, and that of “son” on<br />
“mother” is contrary. In other words, the reciprocity of stimulation is beneficial and that of<br />
inhibition is harmful.”<br />
II - See explanation of Ma Shi in Paragraph 8 (see pg. 230-31).<br />
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III - N.V.N.:<br />
The kidney receives the Chi (will).<br />
Excess anger injures the Chi and perturbation of the Chi is the origin of the diminution of<br />
the ability to preserve and recall states of past consciousness, in particular, expressed language;<br />
it also is the cause of lumbalgia with radiation to the spine.<br />
In serious cases, one notes in addition loss of hair, dryness of skin and faded complexion.<br />
Death occurs at the end of summer because:<br />
_ liver-anger responds to wood<br />
_ wood in fullness revolts against its “mother”<br />
_ the kidney being in insufficiency, the disease is worsened and death follows at the end<br />
of summer, under the action of spleen-earth (Figure 22).<br />
PARAGRAPH 8<br />
Figure 22<br />
Invading action of earth on water in disease of the Chi.<br />
Unreleased fright damages the jing (essence) and the perturbation<br />
of jing is the origin of ostealgias, atrophic impotence<br />
(wei Jue) and intermittent spermatorrhea.<br />
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230.
The 5 organs receive the jing. One must never injure the jing<br />
because this lesion spontaneously causes the emptiness of yin expressed<br />
as a deprivation of energy; the prognosis is fatal.<br />
As a result, those who utilize needles must carefully study the state<br />
of the patient to determine the presence or absence of jing, shen, hun, po,<br />
yi. If these 5 components are absent, treatment by acupuncture is<br />
advised against.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“ 1 - Fright injures the kidney. Untreated, fright and fear disturb the jing of the kidney<br />
organ.<br />
The kidney controls the bones. This is why injured jing brings with it latent pains in the<br />
bones which, in a chronic state, ends up in the syndrome called “atrophic impotence”<br />
(wei Jue) with intermittent spermatorrhea which is difficult to treat because:<br />
_ the jing of fire is the shen<br />
_ and the jing of water is the Chi. 231.<br />
2 - While the previous paragraph explains the treatment of Chi (will) of the kidney, this<br />
one defines the treatment of the jing of the same organ.<br />
The hun, po and Chi originate from heart-kidney and from the jing-shen (jing-Mental);<br />
this is why Paragraph 2 of this chapter states: “Fear, reflection (si) and preoccupation (Lu) injure<br />
the shen.” The shen is produced by the jing, and the jing returns to the shen.<br />
3 - When the cereals penetrate into the stomach, they are transformed into liquid<br />
substances and into the 5 sapors circulating according to the appropriate direction:<br />
_ sour sapor goes to the liver<br />
_ bitter sapor, to the heart<br />
_ sweet sapor, to the spleen<br />
_ spicy sapor, to the lung<br />
_ salty sapor, to the kidney.<br />
It is in this way that the 5 organs receive the jing of the cereals.<br />
4 - The shen energy is created by the jing. For this reason, the jing of the 5 organs must<br />
not be injured at the risk of causing a syndrome of Emptiness of yin (yin Xie) responsible for the<br />
exhaustion of the shen whose prognosis is extremely serious. In this way, “Those who utilize the<br />
needles must study the state of the patient to determine the presence of jing, shen, hun, po, yi...”<br />
because acupuncture is strictly prohibited in their absence.<br />
`5 - Wu Shi declared: “Uncontrolled fright injures jing”. here, the word “jing” designates the<br />
innate, a priori jing. In contrast, the jing conserved in the 5 organs is the jing coming from the<br />
cereals (acquired).<br />
shen comes from jing. This is why the text specifies: “Emptiness of yin is synonymous<br />
with the absence of shen energy.”<br />
II - Ma Shi comments:<br />
“ 1 - This paragraph concerns the Wu shen (5 mental energies):<br />
_ jing-shen (essence/Mental)<br />
_ hun (vegetative soul)<br />
_ po (sensitive soul)<br />
_ yi (thought)<br />
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_ Chi (will).<br />
Disturbance of the Wu shen causes that of the 5 organs; the disease is extremely serious,<br />
and the prognosis is fatal.<br />
The Wu shen of the 5 organs are:<br />
_ the mental (shen) received by the heart<br />
_ thought (yi), by the spleen<br />
_ the vegetative soul (hun), by the liver<br />
_ the sensitive soul (po), by the lung<br />
_ jing and will (jing Chi), by the kidney.<br />
This is why the text states: “Fear, reflection and worry (Zhu yi si lu) injure the shen of<br />
the heart organ. The injured shen causes emptiness of the heart. The heart being in emptiness, the<br />
kidney invades it and oppresses it.” (Figure 23)<br />
Figure 23<br />
Wu shen (5 mental energies) and Wu xing (5 movements).<br />
Disorders of the Chi of the kidney provoke fright and increasing growth of fright is the<br />
origin of muscular melting (hypotony and laxity), hence the change in xing (bodily form) and<br />
complexion. By what manner? By the action of the kidney (water) which destroys fire (shen).<br />
2 - Unchecked anxiety and grief blocks the circulation of the spleen and injures the yi<br />
(thought) and injured yi is the origin of disorders of movement of the limbs (inability to lift<br />
them). In the chronic state, the xing (bodily form) and complexion become altered.<br />
Death occurs in the spring.<br />
By what manner? By the destructive action of wood on earth.<br />
3 - Sadness and lamentations injure the hun (vegetative soul) of the liver organ. Perturbed<br />
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232.
hun is the origin of insanity, easy forgetfulness and spermatorrhea; spatial orientation is<br />
incorrect (vertigo) and the patient presents moreover with retraction of the genitals, muscular<br />
spasms and bilateral hypochondralgia preventing the movement of the body, and, if long enough, a<br />
total loss of the “vital source” with alteration of xing (bodily form) and complexion.<br />
Death occurs in autumn.<br />
By what manner? By the destructive action of metal on wood.<br />
4 - Excess joy injures the po (sensitive soul) of the lung organ. When po is injured, the<br />
shen disintegrates without recourse, inducing the appearance of Kuang (yang madness) and, as a<br />
result of the latter, yi (thought) becomes lost.<br />
The loss of yi comes, therefore, from the insufficient energy of the “mother” (heart-shen);<br />
the skin becomes dried out and desquamates with change in xing (bodily form) and complexion.<br />
Death occurs in summer.<br />
By what manner? By the destructive action of fire on metal. 233.<br />
5 - Excessive and repeated anger injures the Chi (will) of the kidney organ. When Chi is<br />
injured, the subject is in a dazed state with mental apathy and aphasia (1) and complains<br />
moreover of lumbalgia and spinal pain preventing flexion and extension.<br />
Likewise, uncontrolled fright dislocates the shen and injures the jing. Injured jing is the<br />
origin of bone pain or atrophic impotence (wei Jue) or spermatorrhea. In the long run, the xing<br />
(bodily form) and complexion become altered.<br />
Death occurs at the end of summer.<br />
By what manner? By the destructive action of earth on water.<br />
6 - The 5 organs have their own energy and their own jing (essence), and all are equipped<br />
with the ability to store their jing. If they are injured, the yin energy is found in a state of<br />
emptiness because the 5 organs being yin and in emptiness are devoid of energy.<br />
This is why the acupuncturist must carefully examine the state of the patient to determine<br />
the energetic potential of the jing and shen, hun and po, and Chi and yi. If disturbance of the Chi<br />
(will) of the 5 organs becomes expressed by an alteration of xing (bodily form) and complexion,<br />
death is near and acupuncture is ineffective.<br />
It is stated in Chapter 11 (“Special Study on the 5 Organs“) of the Suwen: “Do not treat<br />
incurable diseases since the treatment is ineffective.” For our part, we think that when<br />
acupuncture is inadvisable, phytotherapy must be wisely employed.”<br />
III - N.V.N.:<br />
1 - In the chronic state, fright injures the jing (essence). The injured jing is the origin of<br />
latent arthralgias with weakness of the limbs and spermatorrhea.<br />
The 5 organs receive jing qi (energy of the vital essence). Their function must not be<br />
disturbed.<br />
jing is yin. It is the material basis of the yang energy originating from the activities of the<br />
5 organs. In the event of disturbances, the “jing” energy becomes lost and can no longer<br />
1. According to the original text: forgetfulness of language.<br />
defend the interior, hence the emptiness of yin.<br />
Loss of jing and emptiness of yin are two provocative factors of deficiency of nutritive<br />
matter, that is to say of the degradation of energetic metabolism. This is while the problem of the<br />
change in xing (bodily form) and complexion comes up, ending in death.<br />
2 - This paragraph underscores the importance of the notion: “The 5 organs are the<br />
5 receivers of the jing”, namely:<br />
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are:<br />
_ the liver receives Xue (blood)<br />
_ the heart, Mai (vessels)<br />
_ the spleen, ying (nutritive energy)<br />
_ the lung, qi (energy) 234.<br />
_ the kidney, jing (essences).<br />
The jing (essence) of the 5 organs creates the shen (mental), and the shen of the 5 organs<br />
_ shen (mental)<br />
_ hun (vegetative soul)<br />
_ po (sensitive soul)<br />
_ yi (thought)<br />
_ Chi (will)<br />
which include all mental activities of energetic mutation (metabolism).<br />
In all, jing (essence) is a material, nutritive substance. Man has need of this “substance”<br />
for his physical and mental activities. Such is the theory according to which: “The posterior<br />
(acquired) data maintain the anterior (innate) data”. But the nutritive substance (jing) requires<br />
the support of the energetic metabolism to subsist; this is the theory according to which “The<br />
anterior (innate) data maintain the posterior (acquired) data.”<br />
These theories are fundamental to the complete comprehension of the mechanism of human<br />
physiology in Oriental medicine.<br />
In this paragraph, Qi Bo emphasizes the protection of the jing because “its loss is the<br />
origin of emptiness of yin” , meaning the disappearance of the energy, and the disappearance of<br />
the energy is death. This phrase stresses the importance of the reciprocal relationship of the jing<br />
(essence) and qi (energy).<br />
3 - As a consequence, the acupuncturist must carefully examine and analyze the mental<br />
activities of the patient, that is to say, the jing-shen (essence and mental) and hun-po (vegetative<br />
and sensitive souls), in the goal of evaluating the manifestations of the 5 organs in relation to the<br />
psycho-affective states. When these states are jointly perturbed, the disease is extremely serious.<br />
PARAGRAPH 9<br />
The liver receives Xue (blood). The blood is the dwelling place of<br />
the hun (vegetative soul). Emptiness of the energy of the liver expresses<br />
as fear, and fullness, as anger.<br />
The spleen receives ying (nutritive energy). ying is the abode of<br />
the yi (thought). Emptiness of the energy of the spleen causes disorders<br />
of movement of the 4 limbs and perturbs the 5 organs, and fullness<br />
causes abdominal bloating and hinders the urinary routes.<br />
The heart receives Mai (vessels). The blood within the blood<br />
vessels is the dwelling place of the shen (mental). Emptiness of the heart<br />
energy provokes compassion, and fullness, groundless laughing.<br />
The lung receives qi (energy). qi is the abode of the po (sensitive<br />
soul). Emptiness of the lung energy is the origin of nasal obstruction<br />
and the insufficiency of energy; fullness causes panting breathing and<br />
thoracic discomfort obliging the patient to lift the face up to breathe.<br />
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The kidney receives the jing (essence). jing is the dwelling place<br />
of the Chi (will). Emptiness of the kidney energy expresses as ice-cold<br />
limbs, and fullness, as abdominal bloating.<br />
In disorders of the 5 organs, one must carefully examine the<br />
patient to determine emptiness and fullness in light of applying the<br />
method of regulation.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“ 1 - The energy of the 5 organs can be in emptiness or fullness; their symptomatology is,<br />
therefore, different.<br />
The 5 organs each have a specific energy to store, and the Wu Chi (5 wills) each have a<br />
dwelling place which is appropriate to them. When the “5 Chi” are disordered, the disease belongs<br />
to the “5 Chi”; and when the energy of the 5 organs is in imbalanced, the clinical signs belong to<br />
the disease of the energy of the organs.<br />
In this way, a scrupulous examination of the pathological signs of the 5 organs is<br />
necessary to determine the emptiness or fullness of the energy.<br />
2 - The liver is an organ whose functions are similar to that of a “general”. For this<br />
reason, emptiness of the liver energy causes fear, and fullness, anger.<br />
3 - The spleen controls the 4 limbs. Emptiness of spleen energy becomes expressed as a<br />
weakness of the limbs.<br />
earth-spleen maintains the other 4 organs. In the event of emptiness of its energy, the<br />
5 organs are affected.<br />
The abdomen, fortress of spleen-earth, is bloated, and the urinary routes are blocked<br />
when the energy of spleen is full.<br />
4 - Compassion is the Chi (will) of the heart; the emptiness of heart energy augments the<br />
compassion, and fullness, incessant and unmotivated laughter.<br />
5 - The lung controls the energy and regulates respiration. As a result, emptiness of the<br />
energy of the lung is the origin of nasal obstruction and energetic deficiency. In the event of<br />
fullness, respiration is gasping, with thoraco-abdominal discomfort impeding lying on the back.<br />
6 - The kidney is the source organ of the vital energy (sheng qi). In the event of emptiness<br />
of the energy of the kidney, the feet and hands are ice-cold.<br />
The kidney is also called the “door” to the stomach. In the event of fullness, the “door”<br />
(passage) functions poorly, which induces diseases.<br />
In total, in the event of disorders of the 5 organs, one must always examine the state of the<br />
qi (energy) before treating”.<br />
II - Ma Shi comments:<br />
“ 1 - The organs have an emptiness and a fullness which are specific to them. As a result,<br />
their diseases are diverse.<br />
2 - The blood received within the liver is the dwelling place of the hun (vegetative soul).<br />
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235.<br />
236.
Fear originates from the emptiness of energy of the liver, and anger, from fullness.<br />
3 - ying (nutritive) energy received within the spleen is the dwelling place of yi<br />
(thought). Paralyzed limbs and disorders of the 5 organs are the signs of emptiness of the spleen.<br />
In contrast, abdominal bloating and dysuria are caused by fullness.<br />
4 - The Mai (blood vessels) received within the heart are the dwelling places of the shen<br />
(mental). Grief and compassion are caused by the emptiness of the heart, and incessant and<br />
groundless laughter are the signs are fullness.<br />
5 - qi (energy) received within the lung is the dwelling place of po (sensitive soul). When<br />
the energy of the lung is in emptiness, the nose is obstructed and the energy is found in a state of<br />
insufficiency. When it is in fullness, respiration is labored and thoraco-abdominal obstruction<br />
prevents the supine position.<br />
6 - jing (essences) received in the kidney are the dwelling places of the Chi (will). When<br />
the energy of the kidney is in emptiness, the limbs are ice cold, and when in fullness, the belly is<br />
bloated because the vessel (channel) of the kidney passes by the lower abdomen.<br />
Such are the pathological forms of the 5 organs. One must, therefore, carefully evaluate the<br />
state of emptiness and fullness of the qi (energy) before choosing an adequate therapeutic method.<br />
Acupuncture and phytotherapy must be used with much discernment.”<br />
III - N.V.N.:<br />
The activities of each organ are double, somatic activity and psychological activity, and<br />
their energy can be in a state of emptiness or in a state of fullness.<br />
Because,<br />
1 - The liver has the power to store the blood and maintain the equilibrium of the blood<br />
volume. Its psychological activity, representing the shen (mental), Chi (will) and yi (thought), is<br />
the hun (vegetative soul), and the hun dwells within the blood.<br />
The emptiness of the energy of the liver causes diminution of the blood volume, factor<br />
responsible for fear and anxiety. In contrast, its fullness provokes anger.<br />
2 - The spleen has the function of receiving the ying (Rong, nutritive energy). Its<br />
psychological activity is called yi (thought), and yi dwells within the ying.<br />
When the energy of the spleen is in emptiness, the circulation of organic liquids and of<br />
jing (essence) is impeded and cannot reach the 4 limbs, hence disorder of motility and<br />
disharmony of the energy of the 5 organs.<br />
In the event of fullness, the energy of the spleen stagnates, provoking abdominal fullness<br />
and problems with diuresis.<br />
237.<br />
3 - The heart is the sovereign organ of the liquid blood circulating in the vessels (Mai). Its<br />
psychological activity representing thought (yi), and consciousness/awareness (zhi) is called<br />
shen (mental); and the shen dwells within the blood of the vessels.<br />
Emptiness of the energy of the heart causes sadness and grief; and its fullness, incessant<br />
laughter with opened throat (2) (unmotivated).<br />
4 - The lung contains the source energy (3). The movements of “ascent and descent” of the<br />
energy-source are controlled by the po (sensitive soul) which is the representative of the qi guan<br />
(energetic doors: points) and which dwell in the source energy.<br />
Emptiness of the lung energy expresses as nasal obstruction, dyspnea and deficiency of<br />
energy, and its fullness as thoracic fullness forcing the patient to throw back his head to breathe.<br />
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5 - The kidney contains the jing qi (“jing” energy) (4) of the 5 organs.<br />
Emptiness of energy of the kidney and insufficiency of yuan yang (yang source) (5) is the<br />
origin of ice-cold limbs. In diseases of the kidney, perverse energy in fullness is the cause of<br />
abdominal bloating.<br />
In summary, in practice, it is necessary to study well the syndromes of the 5 organs and to<br />
search for the signs of emptiness and fullness of their energy in order to apply an adequate<br />
therapy because the results depend on this.<br />
2. Laugh like a hunchback.<br />
3. The source energy (Zhan qi) is also designated by the name “yuan qi” (original energy or essential energy).<br />
4. here, the word “jing” has 2 meanings: jing, pure energy of the 5 organs received by the kidney and “sexual jing”<br />
(spermatozoa or ova)<br />
5. kidney yang.<br />
no 238/239.<br />
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CHAPTER IX<br />
Beginning and Ending<br />
(Zhong shui)<br />
Chapter 9 of the Lingshu is devoted to the presentation of:<br />
_ the 3 yin channels and 3 yang channels<br />
_ the pulsology and classification of renying and Cun Kou<br />
_ emptiness and fullness, able to be regulated by tonification and dispersion<br />
_ the utilization of a small or significant number of points<br />
_ and the duration of the interval between acupuncture sessions.<br />
The techniques of needling are also noted:<br />
_ local needling or needling at a distance, based on the existence of the<br />
circulatory pathways of the energy<br />
_ the depth of needling as a function of yin and yang nature, the<br />
“seasonal” nature of the illness, the constitution of the subject and, above<br />
all, the area of implantation of the needle.<br />
At the end of this chapter, the 12 contraindications of acupuncture and the<br />
different phases of starting and ending of the illness of the energy of the 12<br />
channels are greatly studied.<br />
In summary, the key aspect of Chapter 9 is to present the different<br />
physiologic, pathologic, diagnostic and therapeutic aspects of the formation and<br />
disappearance of the disease. Each form possesses an etiology, specific natures and<br />
specific reactions. Knowledge of the mechanism of the evolution of the disease, from<br />
its appearance to its end, is, therefore, necessary in order to practice acupuncture<br />
methods. For this reason, this chapter is entitled: “Beginning and Ending”.<br />
According to Zhang Shi:<br />
“ending and beginning” is the name of a book of antiquity retrieved by Qi Bo.<br />
In Chapter 5 (“Origin and Gathering”) of this classic, we note this phrase: “The<br />
mystery of the“9 Needles” and their “knot” and “ankle” are found in the chapter<br />
“Beginning and Ending.<br />
Chapter 9 begins with the same phrase. Therefore, this chapter is clearly<br />
taken from a classic book of our masters of long ago.”<br />
This chapter comprises 27 paragraphs.<br />
PARAGRAPH 1<br />
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240.
All methods of acupuncture are demonstrated in the chapter<br />
“Beginning and Ending”. To delve deeply into this chapter is to consider the<br />
5 organs as basic principles, and yin and yang will be, in this manner,<br />
determined.<br />
yin answers to the organs, and yang, to the bowels.<br />
yang receives the energy at the level of the limbs, and yin, the<br />
energy at the level of the 5 organs. This is why, during dispersion, one<br />
must go in opposition, and during tonification, go in pursuit.<br />
In this way, to the know the method “to go in opposition” and the<br />
method “to go in pursuit” is to know how to balance the energy.<br />
The principle of balancing the energy resides in the ventilation<br />
and harmonization of yin and yang.<br />
The 5 organs are yin, and the 6 bowels are yang. This notion must<br />
be transmitted to posterity by an oath made in blood. In revering it, one<br />
becomes skillful; in disdaining it, one becomes clumsy and tactless; in<br />
opposition to the Dao and by only one’s personal reasoning, one surely<br />
ends up in calamity.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The organs and bowels (Zang and Fu), yin and yang, jing and Mai (channels and vessels),<br />
qi and Xue (energy and blood) created by heaven (respiration) and earth (diet) have their<br />
“beginning” (shui) and their “ending” (Zhong).<br />
1. wind, cold, heat, humidity, dryness and fire are the “6 energies” of heaven.<br />
wood, fire, earth, metal and water are the “5 movements” of earth.<br />
heaven maintains living beings with its “6 energies”, and earth with its “5 sapors”.<br />
2. The “6 energies” of heaven transmute and create the “5 sapors”, and the “5 movements”<br />
of earth are intended to create the “5 organs”.<br />
3. In the interior, the 5 organs are linked to the 6 bowels in order to respond to the<br />
5 movements of earth. At the exterior, they are linked to the 6 channels in order to respond to<br />
the 6 energies of heaven. This is why it is said: “To go very deeply into the chapter “Beginning<br />
and Ending” is to grasp the 5 organs as foundational principles.” Therefore, it is stated that the 5<br />
organs originate from the transmutation of the energy of the 5 movements.<br />
4. The meaning of the words “ending” and “beginning” is clearly explained. One must<br />
take the jingmai (principal channels) as fundamental rules; their conformity or non-conformity to<br />
the celestial Dao permits solution of all physiological and pathological problems. Because, at the<br />
ending,<br />
_ the taiyang manifests by wide open eyes and curved back<br />
_ the taiyin is characterized by abdominal swelling and difficult respiration.<br />
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241.
In this manner, in man, the yin and the yang, the blood and the energy begin via the action<br />
of the “5 movements” of earth and of the “6 energies” of heaven and end at the level of the<br />
6 bowels, sites of reunion of yin and yang.<br />
5. “yang receives the energy at the level of the 4 limbs” means: yang absorbs the celestial<br />
energy coming from the exterior.<br />
“yin receives the energy at the level of the 5 organs” means: yin absorbs the terrestrial<br />
energy coming from the interior.<br />
This is why, in order to utilize the method of dispersion, “One must go against it (go in<br />
opposition to it)”. This means to say that one must go in front of the energy which goes from the<br />
interior to the exterior. To utilize the method of tonification, “One must go in pursuit of it (chase<br />
after it)”; meaning that one must go in front of the yang energy which goes from the exterior<br />
toward the interior.<br />
In total, to balance the energy, one must clearly know the meaning of yin and yang.”<br />
II - Ma Shi comments:<br />
“All acupuncture methods are based on the idea of the ending and beginning cited in this<br />
chapter.<br />
Because,<br />
_ the organs are yin and the bowels are yang<br />
_ yang located at the exterior receives the energy of the 4 limbs and yin located in the<br />
interior receives the energy of the 5 organs.<br />
This is why:<br />
_ when the energy comes to arrive, one must immediately go against it. This process has<br />
the name dispersion,<br />
_ and when the energy comes to depart, one must immediately go in its pursuit. This<br />
process is called tonification.<br />
These two methods permit regulating and harmonizing the energy of the 3 yin and 3 yang<br />
channels.”<br />
III - N.V.N.:<br />
Perfect practice of acupuncture demands knowledge of the ideas of the Beginning and<br />
Ending of the 3 yang and 3 yin channels.<br />
In effect,<br />
_ the 3 yin channels of the foot and hand are linked together to the 5 organs, and the 3<br />
yang channels of the hand and foot, to the 6 bowels.<br />
_ the yang channels receive the energy located at the end of the 4 limbs, and the yin<br />
channels, the energy at the level of the 5 organs.<br />
For this reason, the method of dispersion consists of going against/in opposition to it in<br />
order to rob/eliminate. This means to say: To orient and manipulate the needle in the direction<br />
opposite to the circulation of the energy. In contrast, in the method of tonification, one must<br />
orient and manipulate the needle in the direction of the circulation of the energy. (Figure 24)<br />
This method called “to go against” and that called “to go in pursuit” permit the<br />
modulation, regulation and, therefore, the harmonizing of the energy and blood.<br />
But these 2 methods of regulation of the blood and energy are necessarily linked to the<br />
comprehension of the rules of yin and yang: “The organs are yin and the bowels are yang...“.<br />
Clinicians must carefully examine and study this argument in also a strong and<br />
solemn/formal way that the text declares: “an oath made in blood” because therapeutic successes<br />
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242.
depend on it.<br />
Not respecting the rules of “yin-yang” and an entirely personal, whimsical and<br />
unpredictable attitude, in fact, leads to specious reasoning and a dangerous practice of<br />
acupuncture.<br />
Figure 24<br />
a) Technique of dispersion - b) Technique of tonification<br />
PARAGRAPH 2 243.<br />
In accordance with the celestial Dao, I would like to address the<br />
true meaning of Zhong (ending) and shui (beginning).<br />
The ending and beginning have as basic examples the jingmai<br />
(principal channels) . Pressure of the fingers at renying (left radial<br />
pulse) permits evaluation of the excess or insufficiency of yin and<br />
yang, equilibrium or disequilibrium. It is in this manner that one<br />
perceives the state of the celestial Dao at this level.<br />
One says that “well balanced man” is man without illness. Because,<br />
in the non-ill man, Cun Kou (right radial pulse) and renying (left<br />
radial pulse) respond to the 4 seasons, top and bottom adapt in their<br />
circulation, the pulse of the 6 channels does not stop; the cold and mild<br />
heat (Wen) of the root and summit are mutually regulated without error.<br />
In other words, form and flesh, blood and energy are in equilibrium in<br />
man in good health.<br />
If the energy is not very abundant, Cun Kou and renying are<br />
weak; the “inch” pulse and “foot” pulse and yin and yang are in<br />
insufficiency and treatment consists of prescribing sweet-flavored<br />
medicines. Medicines in tablet form are prohibited and moxabustion is<br />
also advised against. Inadequate utilization of the method of dispersion<br />
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is responsible for the perturbation of the energy of the 5 organs.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1. The phrase: “In accordance with the Celestial Dao, I would like to address the true<br />
meaning of Zhong (ending) and shui (beginning)” means to say that Huangdi wishes to speak of the<br />
3 yin channels and 3 yang channels responding to the 6 energies of heaven.<br />
2. The blood and vessels are created by the 5 organs and 5 movements. At the exterior,<br />
they unite with the 6 energies of yin and yang and exist from birth until death. This is why<br />
Huangdi begins his expose with these words: “The ending and beginning have as basic examples<br />
the jingmai (principal channels)”.<br />
“Pressure of the fingers at Mai Kou (right radial pulse) and at renying (left radial pulse)<br />
(1) permit the determination of excess and insufficiency of yin and yang”. This means to say:<br />
Examination of the pulses permits the evaluation of the state of circulation of the energy<br />
responding to the 4 seasons. In this manner, for example, the energy of spring and of summer<br />
circulate from left to right and that of autumn and winter, from right to left (2).<br />
This is why, in the course of the 2 seasons, spring and summer, the renying pulse 244.<br />
is slightly larger, and in the course of the 2 seasons, autumn and winter, the qi Kou pulse (right<br />
radial pulse) is slightly larger.<br />
These 2 pulses are normal in the balanced individual.<br />
3. “Top and bottom adapt” means: the energy above and below respond to the<br />
6 energies of heaven and circulate without interruption; the pulsologic movements of the 6<br />
channels (3 yin and 3 yang) are in accord with the circulation of the energy.<br />
“Root and summit” designate the entering and exiting movements of the Jiao (branches)<br />
and Ben (trunk).<br />
“Cold (han) and Mild heat (Wen)” respond to the energy of heaven. When cold begins to<br />
leave, warmth arrives. These movements of departure and arrival are immutably carried out.<br />
4. “Form amd flesh, energy and blood” imply the sense of concordance of blood and energy<br />
located at the exterior of the vessels and of blood and energy located in the interior of the<br />
6 channels.<br />
5. “Mai Kou (right radial pulse) and renying (left radial pulse)” are intended for<br />
exploring the energetic and blood state of the 3 yin and 3 yang. As a result, the insufficiency of<br />
the energy brings about an insufficiency of Mai Kou and renying.<br />
1. Right Cun Kou (radial pulse) also has the name Mai Kou (“mouth” of the energetic vessels) and qi Kou (“mouths” of<br />
the energy). This pulse is yang (energy, right side) in relation to renying (blood, left side).<br />
2. Spring (liver) and Summer (heart) = blood (whose circulation of blood goes from left to right). Autumn (Lung) and<br />
Winter (kidney) = energy (whose circulation of energy goes from right to left). See “Mai jing” (Classic of Pulses of Wang shu he),<br />
N.V.N. Edition.<br />
“The “foot” pulse (Chi)” is intended to explore the energetic state of yin, and the “inch”<br />
pulse (Cun), to explore the energetic state of yang.<br />
6. The phrase “...non-conforming of “inch” and “foot” pulses” explains the state of<br />
emptiness of yin energy and yang energy perceived at the level of the pulse wave of “foot” and<br />
“inch”.<br />
7. “Sweet-flavored medicines” make up part of the group of medicines having the power to<br />
regulate the functions of the stomach.<br />
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The energy of the 3 yin and that of the 3 yang comes from zhongjiao (middle jiao) of the<br />
stomach. For this reason, one must tonify the source of production of the energy and activate the<br />
circulation. It is, therefore, prohibited to prescribe them in tablet form, whose sapor (flavor) is<br />
very concentrated, at the risk of slowing the therapeutic action.<br />
Moxabustion is also advised against because it is a matter of an insufficiency of yin and<br />
yang energy at the level of the exterior and not of an accumulation of the energy at the level of the<br />
jingmai (principal channels).<br />
similarly, the method of dispersion utilized in this case can cause a perturbation of the<br />
energy of the 5 organs.”<br />
II - Ma Shi comments:<br />
1. The examination of Cun Kou (mouth of the “inch”, right radial pulse) and of renying<br />
(human reception, left radial pulse) allows differentiation of the balanced from ill man.<br />
2 - The true meaning of the chapter “Beginning and Ending” is none other than the<br />
consideration of the jingmai as the foundational rules.<br />
The “inch” (Cun) pulse of the right wrist is called Mai Kou (pulse of the vessels, also Cun<br />
Kou or qi Kou), and that of the left wrist, renying. The examination of the pulse of these two sites<br />
allows determining the emptiness or fullness, equilibrium or disequilibrium of yin and yang.<br />
3. “Is called “well balanced man”: the non-ill man whose renying pulse is slightly<br />
changing (Da) during spring and summer and Mai Kou pulse also changing in autumn and winter.<br />
These pulse respond to the 4 seasons and belong to the “Chi” (foot) and “Cun” (inch) pulse.<br />
At the foot and hand, the 6 channels (3 yin and 3 yang) are found. The “knotted pulse” and<br />
“restless” pulse are absent there. This is why it is necessary to know well the “root” and<br />
“summit” and carefully examine the “cold” (han) and “mild heat” (Wen) of the 4 seasons.<br />
4. “The agreement of form and flesh, of blood and energy” is the essential condition to<br />
define the balanced man.<br />
5. The insufficiency of the essential energy causing that of Mai Kou and the “Chi” (foot)<br />
pulse is often encountered in individuals whose yin channels are in emptiness.<br />
similarly, the insufficiency of the essential energy causing that of renying and the “Cun”<br />
(inch) pulse is often encountered in individuals whose yang channels are in emptiness.<br />
In these cases, dispersion of the yang channels is the origin of the depletion of the energy<br />
of the yin channels, and dispersion of the yin channels is the cause of the escape of the energy of<br />
the yang channels. This is why acupuncture is prohibited; only the medicines of sweet flavor<br />
aimed at tonifying or dispersing are advised. Moxabustion is also prohibited because it risks<br />
worsening disorders of the energy of the 5 organs.”<br />
III - N.V.N.:<br />
Generally, medical research exactly copies the rules of manifestation of the natural world.<br />
1. In acupuncture, “ending” and “beginning” have a very precise meaning. Because, in the<br />
human being, the blood and energy circulate until the end, then they return to their starting<br />
point to reform and start the cycle again. This cyclic circulation can be illustrated by that of the<br />
12 jingmai. 246.<br />
2. Mai Kou (right radial pulse) is the site of exploration of the yin part of the 5 organs,<br />
and renying (left radial pulse) that of the yang part of the 6 bowels; from them, the state of<br />
emptiness or the state of fullness of yin and of yang can be appreciated in the goal of determining<br />
their equilibrium or disequilibrium. The evaluation of this state is, therefore, determined by the<br />
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245.
ules of manifestation of the natural world.<br />
3. Balanced man is the non-ill man. In him,<br />
_ Mai Kou and renying respond to excess or insufficiency of yin or yang of the 4 seasons.<br />
_ the energy of the pulse “ascends” and “descends”, “goes” and “comes back” without<br />
discontinuity.<br />
_ the pulsations of the 6 channels (3 yin and 3 yang) are undulating, being neither<br />
“knotted” nor “rough” or missing. They are neither rapid nor excessive.<br />
_ in the interior, these pulsations respond to the “root” (source organ), and at the exterior<br />
to the “summit” (skin and flesh).<br />
_ their activities are conserved despite cold or heat.<br />
These are the conditions generally encountered in the man without illness. (3)<br />
4. In the case of the sick man, the essential energy (yuan qi) is in emptiness, renying and<br />
Mai Kou are weak and without force, the “foot” (Chi) and “inch” (Cun) pulses lose their<br />
concordance and yin and yang are in insufficiency.<br />
In this case, tonification of yang energy rapidly brings about the depletion of the energy<br />
of the 5 organs, and dispersion, the emptiness-escape of the energy of the 6 bowels.<br />
Faced with these types of illnesses, only the sweet-flavored medicines and well-aimed<br />
harmonization are used. In contrast, very stimulating or dispersing medicines are ill-advised.<br />
In these illnesses, individuals are extremely weak from the disorders of yin caused by<br />
fire, and moxabustion is strictly forbidden.<br />
If the patient is not on a road to cure, utilization of the method of dispersion can gravely<br />
affect the functions of the 5 organs.<br />
This paragraph proves to be fundamental to the practice of acupuncture and moxabustion.<br />
3. Described in the Mai jing de Wang shu he - N.V.N. Edition.<br />
PARAGRAPH 3<br />
• The renying pulse more excessive than Cun Kou indicates illness<br />
of the Foot Shaoyang (GB). If it is one time more excessive and agitated,<br />
the illness is at the Hand Shaoyang (SJ). 247.<br />
The renying pulse 2 times more excessive than Cun Kou indicates<br />
illness of the Foot Taiyang (Bl). If it is 2 times more excessive and<br />
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agitated, the illness is at the Hand Taiyang (SI).<br />
The renying pulse 3 times more excessive than Cun Kou indicates<br />
illness of the Foot Yangming (St). If it is 3 times more excessive and<br />
agitated, the illness is at the Hand Yangming (LI).<br />
The renying pulse 4 times more excessive than Cun Kou, and at<br />
once “changing (Da) and “rough”, is called yi yang (overflowing of yang).<br />
yi yang indicates the syndrome Wai Ge (external separation).<br />
• The Mai Kou pulse more excessive than renying indicates illness<br />
of the Foot Jueyin (Li). If it is one time more excessive and agitated, the<br />
illness is at the Hand Jueyin (XB).<br />
The Mai Kou pulse 2 times more excessive than renying indicates<br />
illness of the Foot Shaoyin (Ki). If it is 2 times more excessive and<br />
agitated, the illness is at the Hand Shaoyin (He).<br />
The Mai Kou pulse 3 times more excessive than renying indicates<br />
illness of the Foot Taiyin (Sp). If it is 3 times more excessive and<br />
agitated, the illness is at the Hand Taiyin (Lu).<br />
The Mai Kou pulse 4 times more excessive than renying, and at<br />
once “changing (Da) and “rough”, is called yi yin (overflowing of yin).<br />
yi yin indicates the syndrome of Nei guan (internal barrier). This syndrome<br />
is fatal.<br />
• renying and Mai Kou of the Hand Taiyin (Lu) 4 times more<br />
excessive than normal, or even more, indicates the syndrome of guan Ge<br />
(separation of the barrier). This syndrome is also fatal.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The left pulse is renying and the right pulse qi Kou (also: Mai Kou, Cun Kou). These<br />
pulses are intended to explore the energy of the 3 yin and 3 yang.<br />
1. The sage looks South. he has in front of him guang Ming (Clarity/Insight) and behind<br />
him, Taichong (great energetic elevation); the East is to the left and the West is to the right. The<br />
celestial path goes towards the right and the terrestrial path to the left. This is why one takes the<br />
left in order to examine the yang (male) and the right to exam the yin (female).<br />
2. “Agitated” designates the state of the energetic movement into yin.<br />
Because the 6 energies originate from yin and leave from earth, they only become united<br />
with the 6 channels of the foot (Zu). Sometimes, their movements are “agitated” at the level of the<br />
hand to unite with the 6 organs/6 bowels and with the 12 jingmai. 248.<br />
since the 12 jingmai are intended to respond to the energy of the 3 yin and 3 yang, they<br />
are not the 6 energies that divide into the energy of the foot and the energy of the hand.<br />
3. Wai Ge (external separation) is a syndrome of fullness of yang located at the exterior,<br />
in a state of disharmony with yin energy.<br />
Nei guan (internal barrier) is a syndrome of fullness of yin located in the interior without<br />
the presence of yang energy to balance it.<br />
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guan Ge (separation of the “barriers”) is a syndrome of the “yin barrier” located in the<br />
interior associated with that of the yang Ge (separation of yang) of the exterior.<br />
4. Ge Shi clarifies: “Mai Kou belongs to taiyin and renying, to yangming. As the energy of<br />
the organs cannot reach from itself to the Hand Taiyin (Lu), its displacement can only be effected<br />
under the action of the stomach. As a result, the left and right belong to the taiyin and are<br />
endowed with the energy of yangming (St).<br />
Because the yang energy takes off from left to right, and the yin energy from right to left,<br />
the left is intended to explore the 3 yang, and the right to explore the 3 yin. This does not mean to<br />
say that the pulse of the left side is yang and that the pulse of the right side is yin.<br />
Within yin, there is yang, and within yang, there is yin. These phenomena take place in<br />
the balanced individual. If the left is only yang and if the right is only yin, the pulse is called<br />
“separation of the barrier” (guan Ge); this is death.”<br />
II - Ma Shi comments:<br />
“The comparative study of the excessive state of the energy of Mai Kou and renying<br />
permits determination of the illness located at the level of the channels.<br />
1. If the renying pulse is 1 time more excessive than Mai Kou, the illness is at the<br />
Foot Shaoyang (GB). If it is more excessive and agitated, it heralds illness associated with the Foot<br />
Shaoyang/Hand Shaoyang (GB/SJ).<br />
If the renying pulse is 2 times more excessive than Mai Kou, the illness is at the Foot<br />
taiyang (Bl). If it is 2 times more excessive and agitated, it heralds illness associated with the<br />
Foot Taiyang/Hand Taiyang (Bl/SI).<br />
If the renying pulse is 3 times more excessive than Mai Kou, the illness is at the Foot<br />
Yangming (St). If it is 3 times more excessive and agitated, it heralds illness associated with the<br />
Foot Yangming/Hand Yangming (St/LI).<br />
Because renying controls the exterior, illnesses of the 6 yang channels of the foot and<br />
hand are detectable at the level of these pulses.<br />
If the renying pulse is 4 times more excessive than Mai Kou, and at the same time<br />
“changing” (Da) and “rough”, the energy of the 6 yang channels overflows at the exterior and<br />
prevents those of the 6 yin channels from exteriorizing, hence the name Wai Ge (separation of the<br />
exterior); the illness is fatal.<br />
2. If the Mai Kou pulse is more excessive than renying, the illness is at the Foot Jueyin<br />
(Li). If it is 1 time more excessive and agitated, it heralds illness associated with Foot<br />
Jueyin/Hand Jueyin (Li/XB).<br />
If the Mai Kou pulse is 2 times more excessive than renying, the illness is at the<br />
Foot Shaoyin (Ki). If it is 2 times more excessive and agitated, it heralds illness associated with<br />
Foot Shaoyin/Hand Shaoyin (Ki/he). 249.<br />
If the Mai Kou pulse is 3 times more excessive than renying, the illness is at the<br />
Foot Taiyin (Sp). If it is 3 times more excessive and agitated, it heralds illness associated with<br />
Foot Taiyin/Hand Taiyin (Sp/lu).<br />
If the Mai Kou pulse is 4 times more excessive than renying, and at the same time<br />
“changing” (Da) and “rough”, the energy of the 6 yin channels overflows and obstructs the<br />
interior, preventing the energy of the 6 yang channels from interiorizing, hence the name Nei<br />
guan (internal barrier). The obstruction of Nei guan is fatal.<br />
If the Mai Kou pulse is 4 times more excessive than renying, the illness carries the name<br />
guan Ge (separation of the barriers), and the prognosis is fatal.”<br />
III - N.V.N.:<br />
The study of renying and Mai Kou pulses is fundamental in the determination of the<br />
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illnesses of the jingmai.<br />
The explanation of Zhang and Ma is unequivocal. Nevertheless, we emphasize certain<br />
terminologies of the energetic pathology so as to better understand the pulsology:<br />
_ yi yang: overflowing of the energy of the 6 yang channels at the exterior. It is the cause<br />
of the syndrome of Wai Ge (external separation).<br />
_ yi yin : overflowing of the energy of the 6 yin channels in the interior. It is the cause of<br />
the syndrome of Nei guan (internal barrier).<br />
When the overflow is maximal, the illness has the name guan Ge (separation of barriers). It<br />
is a fatal ailment.<br />
Therefore, a gross error has been committed in the last centuries and, more particularly,<br />
in our era by translators of classic books who have defined guan Ge as simply “dysphagia” or<br />
“difficulty swallowing”.<br />
PARAGRAPH 4<br />
1, When renying is more rapid than Mai Kou, one must disperse<br />
Foot Shaoyang (GB) and tonify Foot Jueyin (Li).<br />
The dispersion is double, and the tonification is simple.<br />
Needling is done daily.<br />
It is necessary to control the reaction of the pulses.<br />
One stops needling when the blood is not very abundant and when<br />
the energy is regulated.<br />
2. When renying is 2 times more rapid than Mai Kou, one must<br />
disperse Foot Taiyang (Bl) and tonify Foot Shaoyin (Ki).<br />
The dispersion is double, and the tonification is simple. One<br />
needles once every 2 days. 250.<br />
It is necessary to control the reaction of the pulses.<br />
One stops needling when the blood is not very abundant and when<br />
the energy is regulated.<br />
3. When renying is 3 times more rapid than Mai Kou, one must<br />
disperse Foot Yangming (St) and tonify Foot Taiyin (Sp).<br />
The dispersion is double and the tonification simple.<br />
One needles 2 times per day.<br />
It is necessary to control the reaction of the pulses.<br />
One stops needling when the blood is not very abundant and when<br />
the energy is regulated.<br />
4. When Mai Kou is more rapid than renying, one must disperse<br />
Foot Jueyin (Li) and tonify Foot Shaoyang (GB).<br />
The tonification is double and the needling is simple.<br />
One needles once a day.<br />
It is necessary to control the reaction of the pulses.<br />
One stops the needling when the pulse is not very abundant and<br />
when the energy is regulated.<br />
5. When Mai Kou is 2 times more rapid than renying, one must<br />
disperse Foot Shaoyin (Ki) and tonify Foot Taiyang (Bl).<br />
The tonification is double and the needling is simple.<br />
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One needles 2 times per day.<br />
It is necessary to control the reaction of the pulses.<br />
One stops the needling when the pulse is not very abundant and<br />
when the energy is regulated.<br />
6. When Mai Kou is 3 times more rapid than renying, one must<br />
disperse Foot Taiyin (Sp) and tonify Foot Yangming (St).<br />
The tonification is double and the needling is simple.<br />
One needles 2 times per day.<br />
It is necessary to control the reaction of the pulses.<br />
One stops the needling when the pulse is not very abundant and<br />
the energy is regulated.<br />
7. One needles two times per day because yangming governs the<br />
stomach, and the stomach is in great need of the cereal energy.<br />
8. If renying and Mai Kou together are 3 times more rapid (or even<br />
more) than normal, the phenomenon carries the name<br />
“simultaneous Overflowing of yin and yang” (yin yang gou Jia). It hinders<br />
the circulation and obstructs the blood and vessels; the energy, unable<br />
to circulate, floods the interior; the 5 organs are then damaged. In this<br />
case, the application of moxabustion results in complications.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1. Tonification and dispersion are the 2 methods of regulation intended to rebalance<br />
the yin and yang energy in cases of disorder. 251.<br />
“One disperses the yang 2 times and tonifies the yin one time” because yang is often in<br />
excess and yin is often insufficient.<br />
“Tonification of yang is double and tonification of yin is simple” because one is interested<br />
in stimulating yang and not yin.<br />
2. “One must control the reaction of the pulse” means: One must examine renying and<br />
qi Kou in order to evaluate the state of the energy of the 3 yin and 3 yang.<br />
yangming governs the stomach which is very rich in cereal energy. This is why one must<br />
needle 2 times per day because the energy of the 3 yin and 3 yang originates from the cereal<br />
energy of yangming.<br />
3. “renying and Mai Kou are together rapid and the phenomena is called “simultaneous<br />
Overflow of yin and yang” because:<br />
_ yin is in fullness in the interior<br />
_ yang is in fullness at the exterior.<br />
For this reason, if one does not use acupuncture to aid the circulation, the blood and<br />
energy will be obstructed; these overflow towards the interior and injure the 5 organs.<br />
Of course, one disperses in case of fullness, and one tonifies in case of emptiness, and one<br />
applies moxas in case of stagnation. But here, the yin energy and yang energy are together<br />
victorious and imbalanced. It is, therefore, not a question of the phenomena of stagnation; for this<br />
reason, moxabustion is prohibited at the risk of provoking other illnesses.”<br />
II - See commentaries of Ma Shi in the following paragraph.<br />
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III - N.V.N.:<br />
This paragraph is devoted to the comparative study of the states of renying (left radial<br />
pulse) and Mai Kou (right radial pulse) in determining the emptiness and fullness of the3 yin and<br />
3 yang to therapeutic ends, while the preceding paragraph is centered on the comparative study of<br />
these 2 pulses in the goal of determining the ailments localizing at the6 yin channels.<br />
These studies are then fundamental to the practice of acupuncture.<br />
The translation and interpretation of this paragraph are extremely delicate both from the<br />
point of view of energetic pathophysiology and the knowledge of the function of the points.<br />
In this manner, for example, the phrases: “Tonify 2 and disperse 1” and “Disperse 2 and<br />
tonify 1” do not wish to say that each channel has 2 points of tonification or 2 points of<br />
dispersion; they simply stress the importance of dispersion performed at the yang channel and<br />
the importance of tonification performed at the level of the yin channel.<br />
PARAGRAPH 5<br />
According to the rules, one must stop needling when the<br />
regulation of the energy is obtained.<br />
Tonification of yin and dispersion of yang permits rendering the<br />
voice clearer, hearing and vision finer. In case of contrary actions, the<br />
energy and the blood no longer circulate.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang shu explains:<br />
“1. The energy of the 3 yin and that of the 3 yang are created by the 5 organs.<br />
“According to the rules, one must stop needling when the regulation of the energy is<br />
obtained” implies: during the simultaneous fullness of the yin and yang energy, one must needle<br />
up to the point that they are in equilibrium. For that, one must “tonify yin and disperse yang”.<br />
“Tonify yin” is to tonify the yin part of the interior belonging to the 5 organs, and<br />
“Disperse yang’ is to direct the 6 energies (perverse) located in the interior toward the exterior.<br />
2. After tonification of the organs, the energy of these latter, particularly that of the<br />
heart, lung and spleen, are balanced and “the voice is clearer”.<br />
The liver energy exteriorizes at the eyes, and that of the kidney, at the ears. When these<br />
energies are in a state of plethora, the ears and eyes are keener.<br />
After tonification of the organs and after conduction of the energy towards the exterior,<br />
the energy of the 3 yin and that of the 3 yang are spontaneously balanced.<br />
3. yin and yang, blood and energy originate from the stomach bowel and the 5 organs.<br />
The stomach is the sea of the “water of the Cereals” (shui-Gu) and of blood (Xue) and<br />
energy (qi).<br />
This energy and blood circulates following the paths of the jing shui; the jing shui are<br />
none other than the Great luos (Da luo) belonging to the 5 organs and 6 bowels. This is why, in<br />
case of disturbances, if one does not tonify yin and if one does not disperse yang, “the energy and<br />
blood no longer circulate”.<br />
II - Ma Shi comments:<br />
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252.
“In this paragraph and the previous one, Qi Bo bases his judgment on renying and Mai Kou<br />
to define the rules of tonification and dispersion. 253.<br />
1. When renying is one time more rapid than Mai Kou, the illness is at Foot Shaoyang (GB).<br />
Because the gallbladder and liver constitute one indissociable “yin-yang, interiorexterior”<br />
system, the fullness of the gallbladder automatically causes the emptiness of the liver.<br />
One must then disperse Foot Shaoyang (GB) and tonify Foot Jueyin (Li). One ceases the procedure<br />
when the energy is regulated.<br />
If renying is not only one time more rapid but also more agitated than Mai Kou, the illness<br />
is at the Hand Shaoyang (SJ). It is then advised to disperse the Hand Shaoyang (SJ) and tonify the<br />
Hand Jueyin (XB).<br />
2. When renying is two times more rapid than Mai Kou, the illness is at Foot Taiyang (Bl).<br />
Because the bladder and kidney constitute one inseparable “yin-yang, interior-exterior”<br />
energetic system, the fullness of Foot Taiyang (Bl) automatically causes the emptiness of Foot<br />
Shaoyin (Ki).<br />
Treatment consists then of dispersing Foot Taiyang (Bl) and tonifying Foot Shaoyin (Ki).<br />
In contrast, when renying is not only two times more rapid, but also more agitated than<br />
Mai Kou, the illness is at the Hand Taiyang (SI). It is advised to disperse the Hand Taiyang (SI)<br />
and tonify the Hand Shaoyin (He).<br />
3. When renying is three times more rapid than Mai Kou, the illness is at the Foot<br />
Yangming (St).<br />
Because the stomach and spleen constitute the inseparable “yin-yang, interior-exterior”<br />
energetic system, the fullness of Foot Yangming (St) automatically causes the emptiness of the<br />
Foot Taiyin (Sp).<br />
Treatment consists then of dispersing Foot Yangming (St) and tonifying Foot Taiyin (Sp).<br />
In contrast, when renying is not only three times more rapid, but also more agitated than<br />
Mai Kou, the illness is at the Hand Yangming (LI). It is advised to disperse Hand Yangming (LI)<br />
and tonify Hand Taiyin (Lu).<br />
4. When Mai Kou is one time more rapid than renying, the illness is at Foot Jueyin (Li).<br />
Because the liver and gallbladder constitute one indissociable “yin-yang, interiorexterior”<br />
energetic system, the fullness of Foot Jueyin (Li) automatically causes the emptiness of<br />
Foot shaoyang (GB). The treatment consists of dispersing Foot Jueyin (Li) and tonifying Foot<br />
shaoyang (GB).<br />
In contrast, if Mai Kou is not only one time more rapid, but also more agitated than<br />
renying, the illness is at the Hand Jueyin (XB). It is advised then to disperse the Hand Jueyin<br />
(XB) and tonify the Hand Shaoyang (SJ).<br />
5. When Mai Kou is 2 times more rapid than renying, the illness is at Foot Shaoyin (Ki).<br />
Because the kidney and bladder constitute one inseparable “yin-yang, interior-exterior”<br />
energetic system, the fullness of Foot Shaoyin (Ki) automatically causes the emptiness of Foot<br />
taiyang (Bl). In this case, one must disperse Foot Shaoyin (Ki) and tonify Foot taiyang (Bl).<br />
In contrast, if Mai Kou is not only more rapid but also more agitated than renying, the illness is<br />
at the Hand Shaoyin (He), It is then advised to disperse Hand Shaoyin (He) and tonify Hand<br />
Taiyang (SI).<br />
6. When Mai Kou is 3 times more rapid than renying, the illness is at Foot Taiyin (Sp).<br />
Because the spleen and stomach constitute one inseparable “yin-yang, interior-exterior”<br />
energetic system, the fullness of Foot Taiyin (Sp) automatically causes the emptiness of Foot<br />
Yangming (St). In this case, one must disperse Foot Taiyin (Sp) and tonify Foot Yangming (St).<br />
In contrast, is Mai Kou is not only 3 times more rapid but also more agitated than renying,<br />
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254.
the illness is at the Hand Taiyin (Lu). It is then advised to disperse Hand Taiyin (Lu) and tonify<br />
Hand Yangming (LI).<br />
7. The text proposes to needle once a day in the case of attack of the “liver-Gallbladder”<br />
system, and once every 2 days in the case of attack of the “kidney-Bladder” system, except in the<br />
case of attack of the “spleen-stomach” system when one needles it 2 times per day.<br />
One needles the yangming 2 times per day because the stomach is very rich in “cereal”.<br />
8. When renying and Mai Kou are 4 or more times more rapid, they bear the name<br />
“Overflowing of yin and yang”, responsible for the syndrome called guan Ge (“Separation of the<br />
“Barriers”). In this case, if one does not employ acupuncture, the blood and energy will not<br />
circulate and obstruction, created in this manner, is the origin of disturbances at the level of the<br />
5 organs. And, if moxabustion is used in place of acupuncture, the illness complicates and<br />
becomes incurable.<br />
As a result, moxabustion is not as effective as acupuncture. Some physicians wait until<br />
the illness becomes serious to apply moxabustion, but it already too late. This is why, in order to<br />
use acupuncture, one must know how to examine the state of the illness and know how to await the<br />
arrival of the energy which indicates regulation before ceasing the acupuncture act. Therefore,<br />
either after having tonified the yin channel in order to disperse the yang channel, or after having<br />
dispersed the yin channel in order to tonify the yang channel (according to the general rules of<br />
needling), the voice becomes pure and hearing and vision become acute. In the opposite action, the<br />
energy and blood does not circulate and the patient slowly rejoins the “world of the dead”.”<br />
The same author adds:<br />
“This paragraph shows the necessity of examining renying and Mai Kou to determine the<br />
emptiness and fullness of the illness in the goal of applying the method of dispersion of yin in<br />
order to tonify yang or the method of dispersion of yang in order to tonify yin. Such are the basic<br />
therapeutic principles of the application not only of acupuncture but also of phytotherapy.”<br />
III - N.V.N.: 255.<br />
The treatment of the syndromes of the 3 yin and 3 yang is specified in Paragraphs 4 and 5<br />
of this chapter. The basic diagnostic and therapeutic principles are:<br />
1. The fullness of yang always causes the emptiness of yin and vice versa.<br />
2. The examination of renying and Mai Kou permit determination of the evolutive state<br />
of the illness (retreat or progression).<br />
3. Needling can be performed one time per day, one time every 2 days, or even 2 times per<br />
day according to the potential in “ying” (nutritive) energy at the level of the channels<br />
concerned.<br />
4. The points of tonification and dispersion are always more or less distant from the<br />
diseased area.<br />
5. Awaiting the arrival of the energy (Da qi) is obligatory in the determination of the<br />
regulation of the emptiness and fullness.<br />
6. removal of the needles is performed only when the arrival of the energy is assured.<br />
7. In the treatment of the syndromes of the 3 yin and 3 yang, one must observe the fullness<br />
and emptiness in order to apply the method of dispersion and tonification according to<br />
the rules of yin-yang.<br />
In this manner, for example:<br />
In the fullness of Foot Yangming (St), Foot Taiyin (Sp) is in emptiness. Asa result, the<br />
treatment consists of needling<br />
_ St 45 (Lidui), the point of dispersion of the stomach,<br />
_ and Sp2 (Dadu), the tonification point of the spleen.<br />
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This therapy, widespread in the West, has been taught in nearly all acupuncture schools<br />
for over 2 decades.<br />
PARAGRAPH 6<br />
Concerning the technique of needling, the arrival of the energy<br />
is the indicator of effectiveness.<br />
After dispersion, the pulse must be empty, and in the state of<br />
emptiness, the pulse must not be strong. In contrast, if the patient<br />
declares that he is relieved in spite of the persistence of a strong pulse,<br />
the illness is not yet cured.<br />
After tonification, the pulse must be full; and being full, the pulse<br />
must be strong. In contrast, if the patient declares that he is relieved<br />
despite the absence of a strong pulse, the illness is not yet cured.<br />
This is why, after tonification, the pulse must be full, and after<br />
dispersion, the pulse must be empty; after removal of the needle, the<br />
patient is not immediately cured, but is ameliorated.<br />
256.<br />
Therefore, it is necessary to understand the process of activation<br />
of the illness at the level of the 12 channels in order to grasp the<br />
meaning of the chapter “ending and beginning”. In this way, there is no<br />
error in the distinction of yin and yang; there is no confusion in the<br />
appreciation of emptiness and fullness; it is necessary that the needle<br />
be right on the channel.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph completes the preceding one.<br />
During tonification and dispersion, one must await “the arrival of the energy”.<br />
This arrival of the energy is the indicator of effectiveness because, after dispersion, the<br />
appearance of the phenomenon of emptiness is imperative, and, after tonification, the appearance<br />
of the phenomenon of fullness is mandatory.<br />
In this manner,<br />
_ after dispersion, the pulse must be found in a state of emptiness; that is to say, upon the<br />
application of the fingers, one feels the weakness of the pulse beats. Therefore, after dispersion,<br />
the persistence of a strong and full pulse is indication of the non-amelioration of the illness.<br />
_ after tonification, the pulse must be found in a full (plethoric) state, that is to say upon<br />
applying the fingers, one perceives the reinforcement of the pulse beats. Therefore, after<br />
tonification, persistence of a weak and empty pulse is the sign of non-amelioraton of the illness.<br />
In total, the “strong” or “weak” nature of the pulse represents the aspect of fullness or<br />
emptiness of the energy. This is why:<br />
_ after tonification, following the appearance of a phenomenon of fullness, the pulse must<br />
be strong.<br />
_ after dispersion, following the appearance of a phenomenon of emptiness, the pulse must<br />
be weak.<br />
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_ and after removal of the needle, the illness is not immediately cured, but strongly<br />
ameliorated.<br />
In order to disseminate the great meaning of the “ending” and “beginning” of this chapter,<br />
acupuncturists must delve deeply into the syndromes of the 12 jingmai (principal channels) in<br />
order to scrutinize the signs of emptiness and fullness in the application of the processes of<br />
tonification or dispersion. These syndromes, without evolutive nature but fixed at the yin or yang<br />
channels, can be treated not only according to their emptiness or fullness, but also according to<br />
the weak or strong nature of the pulse.”<br />
II - N.V.N.:<br />
This paragraph places accent on<br />
_ the reactive phenomena of needling, the signs of effectiveness, able to be perceived at<br />
the level of the pulses, 257.<br />
_ the effect of tonification and dispersion. The first potentiates the essential energy, and<br />
the second eliminates the perverse energy<br />
_ and the existence of the 12 jingmai and their pathophysiologic processes in order to<br />
define the notion of “ending” and “beginning” cited in this chapter.<br />
In the preface of the Mai jing (Classic of Pulses), Wang shu he (210-285 A.D.) stated<br />
clearly:<br />
“ Pulsology is very subtle. The natures and aspects of the pulses are<br />
difficult to discern. In this manner, the tense, hurried, superficial,<br />
dicrotic characters... define the undulating aspects of the pulse which<br />
are mentally accessible but delicate to define when they are under the<br />
fingers. If the deep pulse is taken for a hidden pulse, the therapy is<br />
definitely wrong; if the late pulse is taken for a slow pulse, danger is<br />
not a long time in coming; accordingly, there exist clinical signs<br />
appearing simultaneously and different illnesses having the same pulsology.”<br />
PARAGRAPH 7<br />
In order to await the arrival of the “cereal” energy (Gu qi),<br />
needling is distinguished into 3 phases.<br />
Because the morbid state originates from<br />
_ the fusion of perverse energy and essential energy<br />
_ the modification of yin and yang<br />
_ the consequence of concordance and discordance<br />
_ the reversal of the immersing state and emerging state<br />
_ and from the failure to adapt to the 4 seasons,<br />
creating, in this way, blockage and overflowing of blood and energy.<br />
This is why acupuncture is used to eliminate these morbid states, with<br />
the following steps:<br />
_ the 1st phase eliminates perverse yang<br />
_ the 2nd phase secretes perverse yin<br />
_ and the 3rd phase is called the cereal energy.<br />
Upon the arrival of the cereal energy, one must cease needling.<br />
One speaks of the arrival of the cereal energy (deqi) when one is in the<br />
presence of fullness after tonification or of emptiness after dispersion.<br />
In the case where the perverse energy is only eliminated with<br />
persistence of the disharmony of yin and yang, the illness can be cured.<br />
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Also, it has already been stated above that “tonification brings about fullness<br />
(of the bodily energy), and dispersion, emptiness (of perverse energy); if the illness<br />
cannot be cured upon removal of the needle, it is certain that it is ameliorated.”<br />
EXPLANATIONS AND COMMENTARIES 258.<br />
I - Ma Shi explains:<br />
“This paragraph completes the previous one.<br />
The amelioration of the illness results from three methods of needling whose goal is to<br />
make the “cereal” energy return.<br />
At the start of the illness, the perverse energy concentrated in the epidermo-dermal layer<br />
infiltrates into the principal channels. The yin and yang channels seem to change role regarding<br />
“internal-external”; the direction of the energetic circulation seems reversed; the pulses<br />
sometimes seems deep... . This appears anarchical. This state must be pacified by acupuncture.<br />
The 1st phase of needling eliminates the perverse energy localized in the yang<br />
(superficial) and the 2nd phase evacuates the energy fixed in the yin (deep). In the 3rd phase, the<br />
arrival of the cereal energy is perceived at the level of the pulse which becomes full after<br />
tonification and empty after dispersion.<br />
The perverse energy eliminated in this manner, even if the yin and yang channels are still<br />
not in perfect balance, cure is near.”<br />
II - N.V.N.:<br />
The 3 techniques of needling according to depth permit the provoking of reactive<br />
phenomena at the level of the “cereal” energy in the goal of tonification and dispersion.<br />
The presence of perverse energy in the organism causes circulatory disturbances of the<br />
blood and energy. The yang energy, instead of remaining at the exterior, reaches the depth, and<br />
the yin energy, instead of remaining in the interior, reaches the superficial. The energy of the<br />
pulse no longer responds to the movements of ascent and descent. The perverse energy reaches the<br />
organs and bowels and provokes illnesses. Acupuncture is then utilized to resolve this morbid<br />
problem whose results depend on the 3 phases of the needling:<br />
_ the superficial, cutaneous phase can evacuate the perverse energy of the yang part of the<br />
body,<br />
_ the deep, dermal phase can evacuate the perverse energy from the yin part of the body,<br />
_ the still deeper phase of the yin part can provoke reactive phenomena of the part of the<br />
cereal energy (see Figure 25).<br />
During the course of the last phase, one must wait for the arrival of the energy and leave<br />
the needle in place until obtaining the reactive phenomena before removing it.<br />
The term “arrival of the energy” (deqi) designates either the use of the method of<br />
tonification (the essential energy originally in a state of emptiness returns to the state of<br />
fullness, reinforcing its potential) or the use of the method of dispersion (the perverse energy<br />
originally in a state of fullness is found in a state of emptiness, attesting to its elimination).<br />
During the implantation of the needle, reactive phenomena appear in spontaneous fashion,<br />
and the perverse energy immediately regresses, but the energy and blood in the yin-yang space<br />
are not yet completely reestablished; this is why it is said: “Cure is near”.<br />
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259.
PARAGRAPH 8<br />
Figure 25<br />
Different phases of needling to activate the daqi.<br />
(reactive phenomena provoked by the essential energy).<br />
yin being in fullness and yang being in emptiness, one must first<br />
tonify yang, then disperse yin to reestablish balance.<br />
yin being in emptiness and yang being in fullness, one must first<br />
tonify yin then disperse yang to reestablish balance.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph completes the previous ones.<br />
The methods of tonification and dispersion of yin and yang channels must be performed<br />
following a determined order.<br />
In this manner, for example:<br />
1. Mai Kou (right radial pulse) of “rapid” nature following attack of the 6 yin channels:<br />
_ The yin channels are in fullness, and yang channels, in emptiness.<br />
_ One must first tonify yang, then disperse yin, to reestablish their equilibrium.<br />
2. renying (left radial pulse) of “rapid” nature following attack of the 6 yang channels:<br />
_ The yang channels are in fullness, and yin, in emptiness. 260.<br />
_ One must first tonify yin, then disperse the yang channels, to reestablish their<br />
equilibrium.<br />
Why does one act in this manner?<br />
Because, if it is necessary to eliminate the perverse energy, it is also necessary to<br />
maintain the essential energy.”<br />
II - N.V.N.:<br />
1. Mai Kou (right radial pulse) greater than that of renying (left radial pulse) is the<br />
indicator of the fullness of perverse energy located in the yin channels and of the emptiness of<br />
the essential energy at the level of the yang channels. One must first tonify the essential energy<br />
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of the yang channels, then disperse the perverse energy of the yin channels.<br />
In this way, one tends towards the equilibrium of yin-yang by moderation of the excess of<br />
yin and the insufficiency of yang.<br />
2. renying (left radial pulse) greater than that of Mai Kou is the sign revealing emptiness<br />
of the essential energy at the level of the yin channels and fullness of the perverse energy at the<br />
level of the yang channels. One must first tonify the essential energy of the yin channels, then<br />
disperse the perverse energy of the yang channels.<br />
In this way, parallel to the first case, one tends towards the equilibrium of yin-yang by<br />
counterattack, this time with the excess of yang and insufficiency of yin.<br />
3. The comparative study of the two pulses, Mai Kou and renying, is the method of choice<br />
for determining the state of emptiness of the essential energy and fullness of the perverse energy<br />
(see table below).<br />
Mai Kou renying<br />
(right radial pulse, yang) (left radial pulse, yin)<br />
•Fullness of yin channels Emptiness of yin channels<br />
Emptiness of yang channels •Fullness of yang channels<br />
Notes:<br />
a) The pulse is divided into qi Kou (= Mai Kou or Cun Kou) and renying, whose meaning is<br />
the same as that cited in Chapter 48 (“Prohibition and Submission”- Gan Fu).<br />
Hua Ba ren (1304-1386 A.D.) states:<br />
“In antiquity, the right side of the glottis had the name “qi Kou”, and the left side, the<br />
name “renying”. Much later on, Wang She he gave these names to the radial pulse, left and right”.<br />
b) See the definition and location of these two pulses in the commentaries of Zhang Shi<br />
(Paragraph 3 of this chapter).<br />
c) Do not confuse the point renying (St 9) with the pulse renying (left radial pulse).<br />
_ renying pulse located on the left (yin) is intended to explore the state of emptiness or<br />
fullness of the yang channels.<br />
_ Mai Kou or qi Kou pulse located on the right (yang) allows exploration of the state of<br />
emptiness or fullness of the yin channels.<br />
PARAGRAPH 9<br />
The 3 “current-vessels” (channels) can be disturbed in the area of<br />
the great toe.<br />
If one disperses the emptiness, one has “double emptiness”<br />
(juxtaposition of emptiness) and the illness worsens.<br />
To treat this condition, it is advised to examine the pulse of these<br />
3 vessels by pressure of the fingers. If it is full and rapid, dispersion<br />
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261.
must be done immediately; if it is empty and slow, one must tonify. The<br />
opposite treatment worsens the illness.<br />
During examination, the pulse of yangming (St) is found above,<br />
that of Jueyin (Li) in the center and that of shaoyin (Ki) down below.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph speaks on the treatment of the 3 channels of the foot. One must examine<br />
well the emptiness or fullness in order to apply the method of tonification or dispersion.<br />
The 3 channel-vessels located near the great toe are:<br />
1. The vessel of the Foot Yangming (St), found between the 2nd and 3rd toes. The points<br />
Lidui (St 45), Xiangu (St 43), Chongyang (St 42), Jiexi (St 41) are all situated on the top of the<br />
foot.<br />
2. The vessel of the Foot jueyin (Li), found between the great and 2nd toes. The points<br />
Dadun (Li 1), Xingjian (Li 2), Taichong (Li 3), Zhongfeng (Li 4) are all situated at the top of the<br />
foot.<br />
3. The vessel of the Foot Shaoyin (Ki), which is found within the sole of the foot. The point<br />
Yongquan (Ki 1) is located underneath the foot.<br />
To treat the diseases of the 3 channel-vessels, one must carefully observe the emptiness or<br />
fullness because dispersion done in the event of emptiness causes the phenomenon “Zhong Xu”<br />
(double emptiness or juxtaposition of emptiness) that aggravates the disease. 262.<br />
In this manner, before needling, the finger must press on the artery (pedal) to examine the<br />
pulse. If the pulse is full and rapid, dispersion must be done on the field, and if it is empty and<br />
slow, it is tonification which one must apply. In contrast, if one disperses the emptiness or<br />
tonifies the fullness, the illness worsens.<br />
In all cases, one must locate the site of this pedal artery:<br />
_ that of yangming (St) is found at the top of the foot<br />
_ that of the Foot Jueyin (Li), between the 2 channels, yangming and taiyin<br />
_ that of the shaoyin (Ki), within the sole of the foot.”<br />
II. N.V.N.:<br />
This paragraph studies the emptiness and fullness of the 3 channels of the foot: yangming<br />
(St), jueyin (Li) and shaoyin (Ki) in order to establish adequate treatment.<br />
These channels have their vessels spread in the vicinity of the great toe.<br />
a) In the event of emptiness or fullness, dispersion or tonification done in error worsens<br />
the illness. This is why, in a general way, before treatment by acupuncture, it is advised to press<br />
the finger on the pedal artery and study the state of its pulse:<br />
_ if the pulse is full and rapid, dispersion is used and implantation of the needle is rapid.<br />
_ if the pulse is empty and slow, tonification is indicated and implantation of the needle<br />
is slow.<br />
If one erroneously applies the opposite methods, that is to say tonification used in the<br />
case of fullness and dispersion used in the case of emptiness, the disease worsens.<br />
b) As for the localization of the pulse of the channels,<br />
_ the pulse of Foot Yangming (St) is found at the point Chongyang (St 42) on the top of the<br />
foot, next to the pedal artery.<br />
_ the pulse of the Foot Jueyin (Li) is found at the point Taichong (Li 3) in the crease<br />
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located in front of the junction point between the 1st and 2nd metatarsals on the pedal artery.<br />
_ the pulse of the Foot Shaoyin (Ki) is found at the point Taixi (Ki 3) behind the internal<br />
malleolus, above the calcaneus, on the posterior tibial artery.<br />
• We indicate, however, that according to Ma Shi, the pulse of shaoyin (Ki) is found at the<br />
point Tongquan (Ki 1), therefore below the pedal artery and not at the point Taixi (Ki 3) on the<br />
posterior tibial artery.<br />
PARAGRAPH 10<br />
When needling the ying shu (points of the upper part of the<br />
thorax), one must attain them properly. 263.<br />
When needling the Bu shu (dorsal shu), one must also attain them<br />
properly.<br />
These point are found in concave spots.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
“The localization of points must be precise.<br />
In this way, in the upper part of the thorax (ying), such points as:<br />
_ qihu (St 13), Kufeng (St 14), Wuyi (St 15), yingchuang (St 16)... belong to the stomach<br />
channel,<br />
_ Yuzhong (Ki 26), shencang (Ki 25), Lingxu (Ki 24), shenfeng (Ki 23)... belong to the<br />
kidney channel.<br />
Needling must exactly touch these points.<br />
Likewise, on the dorsal part, the points belong to Du Mai (GV) and Foot Taiyang (Bl).<br />
Needling must reach them well.<br />
In order to precisely locate these points, one must look for them in creases which are soft<br />
to the touch.”<br />
II. N.V.N.:<br />
The result of needling depends on the exact localization of points, in particular the<br />
ying shu (points located at the upper thorax) belonging to the yin channels and the Bu shu<br />
(Back shu points) belonging to the yang channels.<br />
Because, the yin channels located at the upper part of the thorax (ying) treat the yin<br />
illnesses. one must needle the ying shu points such as: Zhongfu (Lu 1), Yunmen (Lu 2) of the Hand<br />
Taiyin (Lu) and Tianchi (XB 1) of the Hand Jueyin (XB), etc.<br />
The yang channels located on the back treat the yang illnesses. One must needle the Bu<br />
shu points (Back shu points) such as Jianchio (SJ 14), Tianlao (SJ 15)... belonging to the Hand<br />
Shaoyang (SJ) and Tianzong (SI 11), Quyuan (SI 13), Jianwaishu (SI 14) belonging to the Hand<br />
Taiyang (SI).<br />
On the other hand, paresthesias of the scapulo-humeral area is a syndrome of emptiness.<br />
This ailment can be treated by points located on the thorax and back because these points are<br />
linked to the channels located on the upper limbs.<br />
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PARAGRAPH 11<br />
In lingual edema (Zhong Zi: double tongue), one must needle the<br />
“foot of the tongue” with the “Pi” needle.<br />
EXPLANATIONS AND COMMENTARIES 264.<br />
Ma Shi explains:<br />
“This paragraph is devoted to the technique of needling of “double tongue” (lingual edema)<br />
with needle #5 (see Chapter 1: “9 Needles and 12 yuan”- Jiu Zhen Shi Er yuan) of this classic).<br />
Needling must be performed at the level of the “foot” (frenulum) of the tongue, and<br />
one bleeds a few drops of blood.”<br />
PARAGRAPH 12<br />
Spasms of the arm preventing extension originate from illness of<br />
the tendons.<br />
Extension preventing flexion is due to illness of the bones.<br />
In the illness of the bones, one must needle the bones, and in the<br />
illness of the tendon, one must needle the tendons.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Zhang Shi comments:<br />
“1. This paragraph completes the preceding ones concerning the energy of the<br />
“5 movements” which leaves from the foot to reach the top. In cases of emptiness, one has interest<br />
in intercepting this energy which evolves from the interior towards the exterior.<br />
2. The points of the stomach are found at the middle of “ying” (upper part of the thorax).<br />
_ spleen points, at the lateral part of “ying”<br />
_ lung points, at the shoulder and back<br />
_ the “orifice” of the heart, at the tongue<br />
_ the energy of the liver, at the muscles and tendons<br />
_ the energy of the kidney, at the bones.<br />
As a result, in cases of disturbances of the energy of the 5 organs, it is advised to<br />
locate and needle these points well.”<br />
II. Ma Shi explains:<br />
“This paragraph studies the phenomena of contraction and extension to determine the<br />
origin of their illness located at the tendons or bones for therapeutic purpose.<br />
Normal flexion and difficult extension are of tendinous origin. Treatment consists of only<br />
needling the tendons and not the bones.<br />
Normal extension and difficult flexion are due to bony attack. Treatment consists of only<br />
needling the bones and not the tendons.”<br />
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PARAGRAPH 13 265.<br />
During use of the technique of tonification, one must aim for the<br />
moment of fullness of yang to apply a deep needling, then perform a<br />
light pressure on the point of impact to evacuate the perverse energy.<br />
In contrast, at the moment of emptiness of yang, needling must be<br />
superficial to preserve the energy of the vessels; then, with the finger,<br />
one obstructs the point of impact to avoid penetration of the perverse<br />
energy.<br />
When the perverse energy arrives, it is expressed as a feeling of<br />
grabbing at the level of the needle, and when the “cereal” energy<br />
arrives, its movements are slow and harmonious.<br />
When the pulse is full, one must needle deeply to facilitate the<br />
evacuation of the perverse energy, and when the pulse is empty, one<br />
must needle superficially to prevent the escape of the jing qi (energetic<br />
essence), to preserve the energy of the vessels (channels) and to<br />
evacuate only the perverse energy.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
“The technique of tonification and dispersion consists of eliminating the perverse energy<br />
and vitalizing the essential energy.<br />
When one tonifies, one must wait for the moment of fullness of yang to perform dispersion.<br />
Needling must be deep and the point of impact must remain open to facilitate the evacuation of the<br />
perverse energy.<br />
If the moment of the emptiness of yang occurs, needling must be superficial to maintain<br />
the essential energy located in the interior of the channels, and the point of impact must be<br />
closed to not allow the perverse energy to penetrate.<br />
Arrival of perverse energy at the level of the point of the needle is recognized by the<br />
rapid movements of grabbing, and arrival of the cereal energy, by slow and harmonious<br />
movements. One deduces by experience that the disease is in emptiness or fullness in order to<br />
perform superficial or deep needling to evacuate the perverse energy and maintain the essential<br />
energy.”<br />
II. N.V.N.:<br />
Tonification and dispersion are based on the emptiness and fullness of the energy at the<br />
level of the pulses.<br />
a) When the pulse energy is in fullness, it is advised to use the technique of deep<br />
needling. After removal of the needle, one must press on the point of impact lightly to facilitate<br />
the excretion of the perverse energy. 266.<br />
b) When the pulse energy is in emptiness, it is expressly advised to use the technique<br />
of superficial needling to maintain the energy of the vessels (channels). After the needle is<br />
removed, press with the finger on the point of impact to close it to avoid a new intrusion of<br />
perverse energy.<br />
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c) When the perverse energy arrives, one has the impression of having painful tension at<br />
the level of the needling, and when the “cereal” energy arrives, this sensation is replaced by slow<br />
and harmonious pulsations.<br />
In total, this paragraph defines the techniques of superficial needling and deep needling<br />
during tonification and dispersion.<br />
PARAGRAPH 14<br />
In the treatment of pain, all vessels (channels) are in fullness.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
“This paragraph completes the previous one and emphasizes the method of dispersion in<br />
cases of fullness.<br />
Pain is a sign of fullness, and dispersion is then expressly advised.”<br />
II. N.V.N.:<br />
In all types of pain, except in the case of “moral pain”, one must always use the technique<br />
of dispersion because the corresponding vessels-channels are all in fullness.<br />
PARAGRAPH 15<br />
This is why it is said: The region above the lumbars belongs to the<br />
Hand Taiyin (Lu) and Hand Yangming (LI), and that below, to the<br />
Foot Taiyin (Sp) and Foot Yangming (St).<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
“All diseases are dependent on the channels.<br />
a) Above the lumbar region to the top is the domain of the Hand Taiyin (Lu) and Hand<br />
Yangming (LI) because<br />
_ the lung channel starts at the thorax and is directed to the hand<br />
_ and that of the large intestine starts at the hand and reaches the head. 267.<br />
b) Below the lumbar region to the bottom is the domain of the Foot Taiyin (Sp) and Foot<br />
Yangming (St) because<br />
_ the spleen channel goes from the foot to the thorax<br />
_ and that of the stomach from the face to the foot.<br />
c) These 4 channels each have a specific territory that one must know to localize the<br />
points well.”<br />
II. N.V.N.:<br />
According to the principle of choice of the points as a function of the channels and that of<br />
as a function of needling nearby, illnesses localized at the upper half of the body (from the<br />
lumbar region to the top) belong to the therapeutic domain of the Hand Taiyin (Lu) and Hand<br />
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yangming (LI), and illnesses localized to the lower half of the body (from the lumbar region down<br />
to the bottom) belong to the therapeutic domain of the Foot Taiyin (Sp) and Foot Yangming (St).<br />
In our time, this technique is practiced daily by seasoned acupuncturists.<br />
PARAGRAPH 16<br />
To treat illnesses of the upper part of the body, one must choose<br />
points on the lower part, and to treat illnesses of the lower part of the<br />
body, one chooses points on the upper part.<br />
To treat illnesses of the cranium, one must choose points located<br />
on the foot, and to treat illnesses of the lumbar region, one must choose<br />
points located at the popliteal creases.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Zhang Shi explains:<br />
“The top and bottom of the body respond to qijiao (“exchange” energy) of heaven and earth.<br />
One chooses points located on the foot to treat ailments of the cranium because the head<br />
and feet respond to heaven and earth, and points located at the popliteal crease to treat lumbar<br />
ailments because the “water” energy of kidney and bladder responds to the laws of si Tian and<br />
Taiquan.”<br />
II. Ma Shi:<br />
“Needling at a distance is a technique often employed because, if the illness is above, the<br />
channel communicates with the bottom, and if the illness is at below, the channel communicates<br />
with the top. This is why, in ailments of the cranium, one chooses points located at the foot, and in<br />
lumbar ailments, one chooses points located at the popliteal crease. 268.<br />
These techniques comply with the principle according to which “illness localized above,<br />
needling must be performed below and vice versa.”<br />
III. N.V.N.:<br />
This paragraph defines the method of needling at a distance according to the principles of<br />
the channels, techniques much employed in our era. For example:<br />
a) Anal ptosis (Prolapse) is treated by moxabustion applied to the point Baihui (GV 20).<br />
b) lumbalgia is relieved by needling the point weizhong (Bl 40).<br />
PARAGRAPH 17<br />
In ailments of the cranium, the head is heavy. In ailments of the<br />
arm, the arm is heavy. In ailments of the foot, the foot is heavy. In<br />
therapy, needling must be done first at the place where the illness<br />
manifests.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
Treatment by acupuncture encompasses yet another technique of the choice of points.<br />
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In effect, when the illness begins on the head, the head is heavy; treatment consists of<br />
first choosing points on the head.<br />
If the illness begins on the arm, the arm is heavy, and if the illness starts on the foot, the<br />
foot is heavy; the same method must always be used, that is to say, one must first choose points<br />
located on the arm and foot. Such is the meaning of the aphorism: “To treat the illness, one must<br />
look for the “root” (Ben).”<br />
II. N.V.N.:<br />
This passage defines the choice of points in the treatment called the “root” (Ben).<br />
PARAGRAPH 18<br />
In spring, the energy is found in the hair spaces. In summer, the<br />
energy is found in the skin. In fall, the energy is found in the flesh. In<br />
winter, the energy is found in the muscles and bones. 269.<br />
Treatment of these illnesses is adapted to the seasons. This is why<br />
in fat (stout) individuals, one must take fall and winter as normal, and<br />
in the case of thin individuals, one must take spring and summer as<br />
normal.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
“This paragraph defines the depth of insertion of the needle as a function of time, season<br />
and the build of the individual.<br />
a) In spring, the perverse energy is found in the hair space.<br />
In summer, the perverse energy is found in the cutaneous space.<br />
In autumn, the perverse energy is found in the space of “distribution” of the flesh.<br />
In winter, the perverse energy is found in the musculo-skeletal space.<br />
When one treats these 4 types of illnesses,<br />
_ in spring and summer, needle insertion is slightly superficial, in the cutaneous space.<br />
_ in fall and winter, needle insertion is slightly deep, in the space of the distribution of<br />
the flesh ... .<br />
Such is the method of “needling following the seasons” in order to limit the depth of<br />
implantation of the needle.<br />
b) In very stout individuals, the illness is deep; also one must take as normal the 2<br />
seasons “autumn-winter”, and in thin subjects the 2 seasons “spring-summer”.<br />
Such is the method of treatment according to the constitution of the individual and the<br />
location of the illness.”<br />
II. N.V.N.:<br />
This paragraph emphasizes the importance of the method of needling the different layers<br />
of the body called “needling according to the 4 seasons”.<br />
The energy of spring is warm. It manages “production/birth”. The illness of perverse<br />
energy generally manifests at the level of the external part of the pilocutaneous.<br />
The energy of summer is hot and stifling. yang energy is in fullness; the illness of<br />
perverse energy generally becomes manifest in the superficial part of the epidermal system.<br />
228 Rough Draft For JTS Students Only
The energy of autumn is fresh; it manages “collection/harvesting”. The illness of perverse<br />
energy generally infiltrates into the dermal layer.<br />
The energy of winter is cold; it commands “closure/conservation”. The illness of perverse<br />
energy can penetrate deeply into the musculo-skeletal system. 270.<br />
Treatment of these illnesses is linked to the climatic phenomena of the 4 seasons;<br />
the depth of the needle is based on the movement “time-climate” and on the deep or superficial<br />
localization of the illness in order to apply adequate treatment.<br />
But the depth of needling differs in each individual. In very stout individuals, needling<br />
must be deep like that applied in autumn or winter, and in thin individuals, it must not exceed<br />
the layer belonging to spring and summer.<br />
270.<br />
PARAGRAPH 19<br />
Figure 26<br />
Technique of needling according to the 4 seasons.<br />
Illness characterized by pain is yin.<br />
Upon pressure of the fingers, if this pain does not become<br />
displaced, that is to say, if the localization of the pain cannot be<br />
determined as in the case of erratic pain, it is yin and needling must be<br />
deep.<br />
Illness localized at the top (superficial) is yang, and that localized<br />
at the bottom (deep) is yin. Pruritis is yang; as a result, needling must<br />
be superficial.<br />
229 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES 271.<br />
I. Ma Shi explains:<br />
“This paragraph divides illness into yin and yang. Therefore, needling is distinguished<br />
also into deep (yin) needling and superficial (yang) needling.<br />
_ The yin channel is yin and the yang channel is yang.<br />
_ Pruritis is yang and pain is yin.<br />
_ Superficial (top) is yang and deep (bottom) is yin.<br />
_ The illness localizing in yin, needling is deep, and illness localizing in yang, needling<br />
is superficial.”<br />
II. N.V.N.:<br />
This passage defines the yin and yang of the illness and the yin and yang of needling.<br />
Because, some illnesses characterized by pain, like those of perverse cold infiltrating<br />
deeply into the musculo-skeletal system, are of yin nature. In other words, pain not felt upon<br />
manual pressure is the sign revealing the deep localization of the illness of perverse energy.<br />
This pain is of yin nature; consequently, needling must be deep.<br />
Illnesses localizing in the upper half of the body are yang because yang governs ascent,<br />
and those localizing in the lower half are yin because yin governs descent.<br />
Pruritis manifests at the skin. It is a yang illness, and needling must be superficial.<br />
Depth of needling depends then on the yin and yang nature of the illness (localization).<br />
PARAGRAPH 20<br />
In the illness that starts in yin, one must treat, in the first place,<br />
yin, then yang.<br />
In the illness that starts in yang, one must treat, in the first<br />
place, yang, then yin.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi notes:<br />
“This passage has the same meaning as that of Paragraph 17.”<br />
272.<br />
II. N.V.N.:<br />
This paragraph is centered on the two key notions of energetic therapy: treatment of the<br />
“root” and “summit” (4).<br />
Because, pathological manifestations sometimes start at the level of the yin channel; it is<br />
necessary to treat, in the first place, the yin channel (that is to say “the root”), then, in the<br />
second place, the yang channel (that is to say, “the summit”).<br />
In contrast, if these pathological manifestations start at the level of the yang channel, it is<br />
necessary to treat first the yang channel (that is to say “the root”), then the yin channel (that is<br />
to say “the summit”).<br />
230 Rough Draft For JTS Students Only
In summary, deep knowledge of the notions of “Root” and “Summit” allow differentiating<br />
the essential from the secondary, establishing a hierarchy of morbid symptoms, detecting the<br />
mechanisms that drive the cause of the symptoms and applying, as a result, a rational therapy.<br />
PARAGRAPH 21<br />
In the treatment of the illness re Jue (afflux of heat), the needle<br />
left in place transforms the heat into cold, and in the treatment of the<br />
illness han Ju (afflux of cold), the needle left in place transforms the<br />
cold into heat.<br />
The treatment of re Jue is based on “2 yin and 1 yang”, and the<br />
treatment of han Jue, on “2 yang and 1 yin”.<br />
When one says “2 yin” that means to say one needles the yin<br />
channel two times; and when one says “1 yang” that means that one<br />
needles the yang once.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
“This paragraph defines the treatment of “Jue” (afflux) illnesses.<br />
In “re Jue” (afflux of heat), the needle left in place for a long time has the ability to<br />
transform the heat into cold, and heat is susceptible to being eliminated on its own.<br />
In “han Jue” (afflux of cold), the needle left in place for a long time has the ability to<br />
transform the cold into heat, and cold is susceptible to being eliminated on its own.<br />
In re Jue, one tonifies the yin channel twice and disperses the yang channel once because<br />
yin in fullness can cause the emptiness of yang and the perverse heat is then eliminated by<br />
itself..<br />
In han Jue, one tonifies the yang twice and the yin once because yang in fullness can cause<br />
the emptiness of yin and the perverse cold is then eliminated by itself.<br />
The words “2 times yin” designates 2 yin channels, and “1 time yang”, 1 yang channel.”<br />
4. See details in M.T.C.- N.V.N Edition.<br />
II. N.V.N.:<br />
The treatment of “Jue” illnesses (energetic afflux), “re Jue and han Jue, is shown in this<br />
paragraph.<br />
The treatment of re Jue (afflux of heat) consists of using the method of the needle left in<br />
place, which permits transforming the heat into cold in the goal of provoking the regression of the<br />
perverse heat; inversely, the treatment of han Jue (afflux of cold) consists of using the needle left<br />
in place, which permits transforming the cold into heat in the goal of driving out the perverse<br />
cold.<br />
In re Jue, the therapeutic technique consists of tonifying “2 times” the yin channel and<br />
dispersing “1 time” the yang channel; and in han Jue, the therapeutic technique consists of<br />
tonifying “2 times” the yang channel and dispersing “1 time” the yin channel.<br />
In practice, in the course of the same treatment session for re Jue, for example, one<br />
tonifies 2 yin channels and disperses 1 yang channel, and not the same yin channel 2 times (see<br />
explanations of Ma Shi above).<br />
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PARAGRAPH 22<br />
In chronic diseases, the perverse energy localizing deeply,<br />
needling is deep and must be performed once every 2 days; the needle is<br />
left in place for a long time. First, one must harmonize the left and<br />
right in eliminating the blood stases.<br />
This technique is considered sufficient and complete.<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Ma Shi explains:<br />
“wei energy (defensive energy) circulates during the day in yang and during the night in<br />
yin, in agreement with the Celestial Dao which occurs day and night on earth.<br />
In chronic diseases, the infiltration of the perverse energy is deep; its attack against the<br />
essential energy obliges it to remain for a long time in the yin part of the body; it only returns to<br />
the yang part of the body once every 2 days. This is the reason why the needling must be done at<br />
one day intervals, that is to say, on the day of the return of perverse energy into the yang part.<br />
Left and right are the circulatory routes of yin and yang.<br />
The jingmai (principal channels) are the circulatory routes of the blood and energy which<br />
permeate yin and yang.<br />
This chapter studies the Dao “of ending and beginning” according to the 5 movements and<br />
6 energies:<br />
_ The 5 movements respond to the mechanisms of entry and exit, 274.<br />
_ and the 6 energies, to the Celestial Dao.<br />
The physician who practices the methods of needling in accordance with the “Top-Bottom”<br />
movements and regulation of Jian qi (energy-exchange: qijiao, p.267) of the left and right to<br />
eliminate the stains lodged within the channel-vessels is an acupuncturist who sufficiently<br />
knows the techniques of acupuncture.”<br />
II. N.V.N.:<br />
This paragraph defines the Dao of needling of chronic diseases:<br />
_ needle deeply once every two days<br />
_ leave the needle in place a long time<br />
_ regulate the energy of the jingmai (left and right)<br />
_ eliminate blood stases contained in the channel-vessels.<br />
PARAGRAPH 23<br />
All acupuncture methods necessitate a complete examination of<br />
xing (bodily form) and qi (energy).<br />
When the form (flesh) is not yet divergent and the energy is<br />
deficient with agitated pulse, the illness is that of Zao Jue (agitation/<br />
afflux); one must use the method of needling on the opposite side (Miu),<br />
which allows gathering the energy that is in a state of dissemination<br />
and dissolving the energy that is in a state of obstruction.<br />
EXPLANATIONS AND COMMENTARIES<br />
232 Rough Draft For JTS Students Only
I. Ma Shi explains:<br />
“This passage studies the case of emptiness of the energy with full pulse treated by the<br />
method of “needling on the opposite side” (Miu).<br />
This method consists of needling the luo point of the right side when the illness is found<br />
at the left, and the luo point of the left when the illness is found at the right. This technique<br />
permits concentrating the energy that is in a scattered state and dissolving the energy that is in a<br />
state of accumulation.”<br />
II. N.V.N.:<br />
This paragraph explains the use of the method “needling on the opposite side” of the luo<br />
point in the event of emptiness of the energy with full pulse.<br />
275.<br />
PARAGRAPH 24<br />
The practice of acupuncture is performed in a calm place in order<br />
to observe the movements of the shen (mental). Doors and windows are<br />
closed and cracks filled in so that the hun (vegetative soul) and po<br />
(sensitive soul) do not become scattered.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi does not comment on this paragraph. The explanations of Zhang Shi concern not<br />
only this paragraph, but also the previous one.<br />
I. Zhang Shi:<br />
“In acupuncture, one must examine the xing (Soma) and qi (energy) of the illness and<br />
study its jing-shen (essence-mental) before placing the needle.<br />
1. “”Form-flesh” is not yet divergent” means that xing and qi are still in harmony.<br />
2. “The energy is in insufficiency”, the energy is concentrated in the lower part (deeply).<br />
3. “Agitated pulse (Zao)” originates from the yin movements.<br />
4. “Illness of Zao Jue (agitation/afflux) is due to a disequilibrium of blood and energy<br />
which manifests in the top part (superficial).<br />
5. “Needle on the opposite side”, a technique which consists of needling the left side when<br />
the illness is found at the right, and vice versa, in the goal of harmonizing the energy and blood,<br />
yin and yang, and facilitating the gathering of the energy of the jingmai that is in a disseminated<br />
state and the dissolution of the energy which accumulates in the lower part (deep).<br />
6. “The practice of acupuncture is performed in a calm place”, to maintain the energy.<br />
7. “Door closed and cracks filled in”, so the energy does not disperse to the exterior.<br />
8. “hun and po do not become scattered” implies that the jing shen is maintained in the<br />
interior.<br />
This technique of treatment must be well known by the patient in order to calm his mind<br />
before acupuncture.”<br />
II. N.V.N.:<br />
This passage teaches us the behavior of the physician during the acupunctural act.<br />
PARAGRAPH 25<br />
233 Rough Draft For JTS Students Only<br />
276.
The patient must concentrate his yi Chi (thought and will), in<br />
particular his jing shen (essence and mental), on the needling without<br />
being preoccupied with what occurs at the exterior.<br />
Superficial needling and the needle allowed to remain in place or<br />
light and superficial needling are acts intended to mobilize the jing<br />
shen of the patient. When the energy arrives, one stops needling.<br />
Man responds to the exterior, and woman, to the interior. In the<br />
first case, one must bring the energy back to the interior, and in the<br />
second case, one must bring the energy back to the exterior; this is<br />
what one calls deqi (obtaining the energy).<br />
EXPLANATIONS AND COMMENTARIES<br />
I. Zhang Shi explains:<br />
“This paragraph defines the behavior of the patient during needling. he must watch over<br />
his jing shen in order to concentrate his yi Chi on the place of needling.<br />
The kidney conserves jing (essence) which exteriorizes towards the ear. This is why, to<br />
maintain the jing in place, the patient must not listen to voices coming from the exterior.<br />
“Superficial needling and the needle left in place permanently or light and superficial<br />
needling are the acts intended to mobilize the jing shen of the patient. When the energy arrives,<br />
one stops the needling.” This amounts to saying that the physician looks to associate his jing shen<br />
with that of the patient.<br />
Man responds to yang, and woman, to yin. yang is located at the exterior, which is why it<br />
is necessary to make it enter into the interior. yin is located in the interior which is why it is<br />
necessary to make it leave to the exterior. Such is the method of harmonization of yin energy and<br />
yang energy, of interior and exterior.<br />
In all, one must carefully observe the essential energy to not allow it to leave and the<br />
perverse energy to prevent it from entering. To do so in this manner is to obtain the phenomenon<br />
called deqi”.<br />
II. N.V.N.:<br />
In individuals who are treated for the first time by acupuncture or are afraid of needles,<br />
superficial needling and allowing the needle to remain in place are advised.<br />
If the patient experiences a sensation of pain, one must transmit some rotation movements<br />
to the needle and slightly elevate it toward the skin. This method tends to calm the mind of the<br />
patient.<br />
Patience and prudence are the two qualities of the acupuncturist. This is why one must<br />
know how to wait for the deqi (obtaining the energy) because the results depend on it.<br />
In relation to “yin and yang, interior and exterior, Man and Woman”, a recent, rather wellknown,<br />
translation, totally distorts this passage. This urges us to maintain a critical mind faced<br />
with modern versions of the Chinese classics, at times quite whimsical, because of the difficulty<br />
of interpretation.<br />
PARAGRAPH 26<br />
The contraindications of needling are:<br />
234 Rough Draft For JTS Students Only<br />
277.
_ do not needle individuals after sexual relations. similarly, after<br />
needling, avoid sexual relations.<br />
_ do not needle the individual in a drunken state. similarly, after<br />
needling, avoid alcohol.<br />
_ do not needle individuals after anger. similarly, after needling,<br />
avoid anger.<br />
_ do not needle individuals after fatigue. similarly, after needling,<br />
avoid exertion.<br />
_ do not needle individuals after a meal. similarly, after needling,<br />
avoid satiety.<br />
_ do not needle individuals when they are hungry. similarly, after<br />
needling, do not let the hunger go on.<br />
_ do not needle individuals when they are thirsty. similarly, after<br />
needling, do not let the thirst go on.<br />
_ If the subject arrives fearful, calm him before needling.<br />
_ If the subject arrives by carriage, before needling let him rest<br />
the time a meal lasts (30’).<br />
_ If the subject arrives on foot, before needling let him rest the<br />
time of traveling 10 leagues (about 30’).<br />
Such are the 12 contraindications to needling.<br />
In the above-mentioned cases, the pulse is disordered and the<br />
energy dispersed, ying and wei circulate in the wrong way, the energy<br />
of the channels is disorganized... . Untimely needling provokes the<br />
overflowing of the illness from yang towards yin and the overflowing<br />
of the illness from yin towards yang, and the perverse energy becomes<br />
amplified.<br />
The poor physician who ignores these reasons injures the body.<br />
Then the form (soma) becomes exhausted, brain and marrow become<br />
empty, organic liquid is not produced and the 5 sapors escape. This is<br />
the loss of the energy (vital).<br />
EXPLANATIONS AND COMMENTARIES 278.<br />
I. Zhang Shi explains:<br />
“This paragraph underscores the problem of the contraindications of needling.<br />
After sexual relations, jing (essence: sperm) becomes exhausted.<br />
Alcohol, although originating from cereals, is a very potent energetic substance. This is<br />
why, in an intoxicated state, the energy is incoherent.<br />
The liver conserves the blood. Anger makes the energy of the liver ascend and provokes an<br />
anarchical circulation of the blood.<br />
Fatigue is the origin of the gathering of the shen (mental) energy at the exterior and the<br />
weakening of jing (essence) energy in the interior.<br />
Chapter 17 (“Subtleties of Pulse Examination”) of the Su Wen states: “Before a meal, the<br />
jingmai are not yet in fullness, the luos function regularly, the blood and energy are not<br />
disturbed. This is the moment to examine the pulse of the patient.” For this reason, one must not<br />
235 Rough Draft For JTS Students Only
needle the individual after a meal.<br />
Chapter 18 (“Energetic Aspects of the Pulse of Man in good health”) specifies: “Foods<br />
enter the stomach, the yang channels help them circulate, the liquid substances penetrate into the<br />
channels and contribute to the formation of blood”. This is why one must not needle the hungry<br />
and thirsty individual.<br />
Anger injures the shen, and fear, the jing. This is why it is advised to needle when the individual<br />
is calm. By precaution, one must maintain the jing and shen stable before needling.<br />
The prolonged seated position injures the flesh. This is why one must let the patient who<br />
comes by carriage rest before needling.<br />
A long walk injures the muscles. This is why the patient who comes from a long way off<br />
must also rest before needling.<br />
If one does not obey these principles, the energy becomes dispersed, ying and wei<br />
circulate in the opposite direction and the energy of the channels is disordered... . In these cases,<br />
inopportune needling causes the overflowing of the illness from the yin into the yang and vice<br />
versa, which increases the production of perverse energy, injurious factor to the human body<br />
which weakens the form.<br />
The brain is the sea of the marrow. The organic liquid is a nutritive substance that is very<br />
useful to the brain and marrow; it permeates and humidifies the skin, maintains and softens the<br />
muscles and bones. When one does not take into account these contraindications, the organic<br />
liquid does not become transformed and the brain and marrow become exhausted.<br />
The 5 sapors that one absorbs by mouth are conserved in the stomach to maintain the<br />
5 energies. In a state of balance, the energy produces the organic liquid, jing (essence) and shen<br />
(mental). In summary, acupuncture is a technique which essentially consists of safeguarding the<br />
shen and maintaining the transformation of the energy. If one breaks the above-cited<br />
contraindications, one provokes the escaping of jing and shen produced by the 5 sapors. This<br />
phenomenon bears the name “loss of the energy”.<br />
II. N.V.N.:<br />
The explanation of Zhang Shi is clear.<br />
Note, however, that besides these contra-indications, other are cited and classified in the<br />
Zhen Jiu Da Cheng de yang Chi Chou (5); there are also contraindications according to:<br />
1. the depth of the needling.<br />
2. the needling technique.<br />
3. the state of the subject.<br />
5. See “Art and Practice of Acupuncture and Moxabustion”, Volume 1 - N.V.N. Edition.<br />
PARAGRAPH 27<br />
Exhaustion of the taiyang (Bl) is characterized by the following<br />
signs: ocular contortion/eyes rolled upward, dorsal stiffness and aching<br />
all over and whitish complexion. With the appearance of droplets of<br />
sticky sweat, it is death.<br />
Exhaustion of the shaoyang (GB) is characterized by such as signs:<br />
deafness, articular laxity and blindness. With the appearance of a<br />
whitish complexion, death follows in 1 1/2 days.<br />
Exhaustion of the yangming (St) is characterized by the following<br />
signs: labial and ocular agitation, fright, contempt for speech and<br />
236 Rough Draft For JTS Students Only<br />
279.
yellow complexion. With the appearance of fullness and cessation of the<br />
circulation of the channels as much at the top as at the bottom, it is<br />
death.<br />
Exhaustion of the shaoyin (Ki) is characterized by the following<br />
signs: blackish complexion, elongated and tartarous teeth, bloating and<br />
obstruction. With the disappearance of the relationship of top and<br />
bottom, it is death.<br />
Exhaustion of the taiyin (Sp) is characterized by the following<br />
signs: bloating and obstruction, frequent eructation and vomiting with<br />
flow in the wrong way marked by redness of the face. The top and<br />
bottom are no longer assured, the color of the face is blackish and the<br />
skin desquamates; this is death.<br />
Exhaustion of the jueyin (Li) is characterized by the following<br />
signs: sensation of heat in the interior, dryness of the throat, frequent<br />
urination and anxiousness In the grave state: lingual and testicular<br />
retraction; this is death.<br />
EXPLANATIONS AND COMMENTARIES 280.<br />
I. Ma Shi explains:<br />
“This paragraph describes the signs of exhaustion of the 6 channels of the foot ending up<br />
in death. In effect,<br />
1. The Foot Taiyang (Bl) channel starts at the internal canthus of the eye, ascends the<br />
forehead, is directed towards the top of the cranium, penetrates into the brain; then from the<br />
brain, it descends towards the nucha, passes the shoulder and reaches the muscles of the arm.<br />
Also, from the nucha, it goes down the back, runs laterally along the length the vertebral column<br />
to the lumbar belt; first, it penetrates into the gluteal muscles before linking up with the kidney.<br />
This channel belongs to the bladder. This is why, at the time of death, the eyes are rolled<br />
upward/distorted, the back is in ophisthotonus and the limbs tremble. The pale white complexion<br />
indicates the abandonment of the energy of the lung. With the appearance of droplets of sticky<br />
sweat, it is death.<br />
2. The Foot Shaoyang (GB) channel starts at the external canthus of the eye, passes the<br />
temporal region and penetrates into the ear; then it comes back out in front of the ear... . This is<br />
why, at the moment of death, the joints are lax and the patient can no longer see. The greenish<br />
white complexion results from the action of repression of metal on wood.<br />
3. The Foot Yangming (St) channel starts in the nose, ascends to the middle of the forehead,<br />
then descends toward the side of the nose to penetrate into the teeth, goes around the gums and<br />
comes back out below the lips at the point Chengjiang (CV 24). Another branch passes the<br />
supraclavicular region (Quepen- St 12), arrives at the stomach and links up with the spleen... .<br />
This is why, at the moment of death, the mouth and eyes become agitated, the patient panics and<br />
rambles. This is due to the fullness of perverse energy seated in yangming (St). The yellow<br />
complexion is the color of earth (Sp) which becomes exteriorized. All the channels of the top and<br />
bottom are in fullness and become stagnant following the exhaustion of the spleen energy.<br />
4. The Foot Shaoyin (Ki) channel commands the liquid system. This is why its color is<br />
black. The kidney also controls the bony system which make up part of the teeth. The kidney<br />
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channel is directed toward the interior of the abdomen where it opens two routes: the intestinal<br />
route and urinary route. At the moment of death, the complexion is grayish black, the teeth<br />
elongated and tartarous, the belly is bloated and obstructed.<br />
5. The Foot Jueyin (Li) channel, from the groin, passes the genitals, reaches the lower<br />
abdomen, crosses the diaphragm, becomes attached to the ribs, ascends to the laryngo-pharyngeal<br />
apparatus. At the moment of death, the interior of the abdomen is warm and the throat becomes<br />
dry; urinary micturition is frequent and the patient presents with an upset stomach; at a higher<br />
degree, the tongue is retracted and testicles are withdrawn into the belly (ectopia).<br />
6. The Foot Taiyin (Sp) channel starts at the great toe, passes to the internal side of the<br />
calf, reaches the thigh, penetrates into the abdomen, ascends to the diaphragm and arrives at the<br />
laryngo-pharyngeal apparatus and links up to the base of and below the tongue; this is why, at the<br />
moment of death, the abdomen is bloated and obstructed with inability to vomit but with frequent<br />
eructations and nausea. The top and bottom lose their relationship, the complexion is blackish<br />
and the skin becomes dry and desquamates.”<br />
II. N.V.N.:<br />
The explanation of Ma Shi aids us in demonstrating that the diagrams of the channels<br />
presented in our era are inadequate because the description of the internal vessels is barely<br />
addressed, hence the difficulty of appreciating the process of triggering certain pathological<br />
signs.<br />
CHAPTER X<br />
Vessels-Channels<br />
(Jing Mai)<br />
no 282/283.<br />
Chapter 10 of the Lingshu is devoted:<br />
_ to the trajectories of the jingmai (principal channels) from their point of<br />
departure to their point of termination,<br />
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_ to their circulation/distribution throughout the entire body<br />
_ and to their syndromes of exogenous origin (caused by perverse energy) and<br />
endogenous origin (caused by perturbation of the energy at the level of the organ or<br />
bowel).<br />
The emptiness and fullness of each channel are perceived at the level of the<br />
pulses.<br />
The signs of attack of each channel are treated according to therapeutic rules<br />
which are suitable to them.<br />
The topography and symptomatology of the luomai (secondary channels),<br />
called “luo bie” (distinct luos) (1), are also well studied and classified.<br />
In total, this chapter defines the action of the jingmai in the determination of<br />
the pathophysiology of the human body and the regulation of the emptiness and<br />
fullness. This is why this chapter is entitled “Vessels-Channels” (“Jing Mai”).<br />
Ma Shi states: “It is absolutely necessary to thoroughly learn this chapter in<br />
order to practice medicine correctly because clinical results depend on it.<br />
Also, it must be pointed out to future generation that ignorance of the jingmai<br />
creates error as soon as one discourses on medicine or participates in clinical work.<br />
We will be like damned fools listening to the thunder. What a pity!” 284.<br />
The study of the 14 channels cited by Hua Ba Ren (1304-1336 A.D.), like that of<br />
other books of acupuncture and moxabustion such as the Zhen Jui Fa yi Jing de<br />
Huang Fu Mi (259 A.D.), are all based on this chapter of the Lingshu, but in a much<br />
less explicit fashion.<br />
1. In 1969, we translated them as “longitudinal luos” due to their very specific circulation.<br />
This chapter includes 38 paragraphs.<br />
PARAGRAPH 1<br />
Leigong questions Huangdi:<br />
“The concepts of the Gan Mai (Forbidden Vessels) (2) and of the<br />
needling methods essentially rests on the jingmai (principal channels),<br />
the circulatory paths of ying (nutritive energy) of different energetic<br />
and blood potentials. In the interior, the jingmai respond to the 5<br />
organs, and at the exterior, to the 6 bowels. Please explain all of this to<br />
me.”<br />
Huangdi:<br />
“In the beginning, man (fetus) is formed from jing (essence) (3).<br />
In forming, jing produces the brain and marrow. The bones constitute<br />
Gan (like the trunk of the tree). Mai (vessels) conduct ying (blood<br />
circulating throughout the entire body). jin (tendons and muscles) are<br />
the webbing (attached to the trunks). Rou (flesh) is the wall (containing<br />
blood and energy). The skin is firm, the body and head hair is long.<br />
The cereals penetrate into the stomach, the vessels are permeable,<br />
energy and blood circulate... .”<br />
Leigong:<br />
“I would like to know how to utilize the jingmai.”<br />
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Huangdi:<br />
“With the jingmai, one can determine life and death, treat the<br />
“100 diseases” and regulate the emptiness and fullness. One must learn<br />
them very well.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph defines the birth and beginning, exiting and entering of the 12 jingmai.<br />
ying/blood circulates within the interior of the vessels, and the “6 energies” unite at the<br />
exterior of the vessels. ying/blood begins to circulate from the Hand Taiyin (Lu) and ends at the<br />
Foot Jueyin (Li); then it starts the cycle again, in a circle without end, in perpetual motion. 285.<br />
“In the beginning, man (fetus) is formed from jing...” implies that jing qi (ovum and sperm,<br />
water/fire, yin/yang) of the procreators produces, in the first place, the two kidneys. The brain is<br />
the “sea” of jing (essence) of the marrow. In forming, the kidneys pour out their jing into the<br />
brain; it is in this manner that the brain is the “sea of the marrow”.<br />
“Bones constitute Gan (tree trunk)” implying that the bones are created from the water<br />
organ (kidney) like a trunk of a tree.<br />
“ying” is defined as a barracks able to contain blood and energy.<br />
2. This is an error in transcription. One must read “Gan Fu” (“forbidden prescriptions”) which is the title of Chapter 48<br />
(“Prohibition and Submission”- Gan Fu) of this classic.<br />
3. Sexual jing originating from the kidney.<br />
“jin (tendons and muscles) are the webbing attached to the trunk” means that the tendons<br />
and muscles are tough and resistant.<br />
“Rou (flesh) is the wall” expresses that the flesh is produced by “earth” like a wall of<br />
protection.<br />
“The skin is firm; the body and head hair is long” defines the plethoric state of the blood<br />
and energy.<br />
In total, the skin, vessels, flesh, tendons, muscles, bones... are “external reunions” whose<br />
origin comes from the jing energy of the procreators, a priori (innate) jing.<br />
“Cereals (foods) penetrate into the stomach...” explains that ying and wei, blood and<br />
energy, are created from Cereal jing, a posteriori (acquired) jing.”<br />
II - N.V.N.:<br />
This paragraph emphasizes the fundamental importance of the existence of the jingmai in<br />
the human organism.<br />
The jingmai allow not only explanation of the physiologic functions and pathologic<br />
processes of the human being, but also the diagnosis of diseases in order to regulate the<br />
emptiness and fullness, two primary criteria of the practice of energetic medicine.<br />
PARAGRAPH 2<br />
The Hand Taiyin-lung vessel starts at the zhongjiao (MJ), descends and<br />
links up with the large intestine, reascends to the orifices of the<br />
stomach and penetrates into the lung.<br />
From the lung, it reaches the axilla, descends the arm and passes<br />
in front of the Hand Jueyin (XB), penetrates into Cun Kou (radial pulse),<br />
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ascends to the thenar eminence and exits by the tip of the thumb.<br />
Another branch departs behind the wrist, runs along the external<br />
side (energetic description) of the index finger and arrives at the tip of<br />
this finger 286.<br />
1. Shi Dong (disorders of external origin) manifest by the following<br />
signs:<br />
_ thoracic swelling and fullness<br />
_ dyspnea and cough<br />
_ pain of Quepen (supraclavicular fossa)<br />
In the serious case:<br />
_ crossed arms and closed eyes.<br />
These signs constitute the syndrome called Bi-Jue (obstruction/afflux).<br />
2. Ci sheng (disorders of internal origin) of this vessel are<br />
characterized by signs such as:<br />
_ cough and energetic afflux<br />
_ dyspnea<br />
_ thirst<br />
_ upset stomach<br />
_ abdominal bloating<br />
_ pain of the internal part of the arm<br />
_ sensation of heat in the palms of the hands.<br />
In the case of fullness of the perverse energy:<br />
_ scapulo-brachialgia (following attack of wind-Cold) (Fenghan).<br />
_ sweating resulting from a direct attack of wind (Zhongfeng).<br />
_ pyuria<br />
_ gnawing pains of the shoulder<br />
In the case of emptiness of the essential energy:<br />
_ pain and sensation of cold of the shoulders and arms<br />
_ hypopnea (4)<br />
_ change in color of the urine.<br />
3. In the diseases cited above, treatment consists of:<br />
_ dispersing in the event of fullness and tonifying in the event of<br />
emptiness,<br />
_ rapidly removing the needle in the event of heat and letting the<br />
needle remain in place in the event of cold,<br />
_ applying moxabustion in the event of weakening of the vessel<br />
_ and needling the channel affected in the event of absence of<br />
emptiness and fullness.<br />
4. The word fullness designates the Cun Kou pulse (right radial<br />
pulse) 3 times larger than the renying pulse (left radial pulse), and the<br />
word emptiness, the Cun Kou pulse 3 times smaller than the renying<br />
pulse.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 287.<br />
“To speak of the “lung-Vessel” is to speak of the lung organ. As for “taiyin”, according to<br />
the Maijing (Classic of Pulses of Wang shu he, 3rd century A.D.), it designates one of the<br />
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6 energies which is invisible and immaterial.<br />
Mai (vessels) and Xue (blood) located in the interior originate from the organs and bowels;<br />
at the exterior, they respond to the 6 energies.<br />
When one studies the energy of the pulses, the diseases of the 6 energies manifest at<br />
renying (left radial pulse) and Cun Kou (right radial pulse). As a result, these diseases belong<br />
the energy and not to the pulses, and the diseases of the organs and bowels are those of the<br />
interior manifesting at the “Chi” (foot) pulse and “Cun” (inch) pulse.<br />
In summary, in the interior Zang (organs) and Fu (bowels), jing (channels) and Mai<br />
(vessels) unite with the 5 movements, and at the exterior, with the 6 energies (taiyang, shaoyang,<br />
yangming, taiyin, jueyin, shaoyin). This is why, when one speaks of the “Hand Taiyin-lung<br />
vessel”, one includes the yin and yang energy of the organ and bowel.<br />
This chapter speaks of ying/Xue (nutritive energy/blood): “ying circulates within the<br />
vessels (channels) beginning with the Hand Taiyin (Lu) and ending with the Foot Jueyin (Li).<br />
From the abdomen, it is directed toward the hand, from the hand toward the head, from the head<br />
toward the feet, from the feet toward the abdomen, forming a circle without end, in perpetual<br />
motion”.<br />
The vessels (channels) coming from the 6 organs link up with the bowels and those coming<br />
from the 6 bowels attach to the organs; yin and yang communicate; first Shi Dong (disorders of<br />
external origin) become manifest, then Ci sheng (disorders of internal origin).<br />
Shi Dong perturb the 3 yin and 3 yang. The agitation of renying and Cun Kou indicate<br />
disease at the level of the qi (energy) and not at the level of the jing (channel). This is why it is<br />
said: “Disperse in the case of fullness and tonify in the case of emptiness; follow the channels<br />
affected in order to choose the points in the case of absence of emptiness and fullness”. This<br />
4. Breathing that is shallower, slower, or both than normal.<br />
implies that when yin and yang energy move towards fullness, the needling is superficial. It must,<br />
therefore, only penetrate the epidermis in order to disseminate the perverse energy in a state of<br />
fullness. One leaves the needle in place permanently to await the arrival of the cereal energy with<br />
the purpose of tonifying the emptiness of yang and yin. Also, in our humble opinion, since the<br />
perverse energy is found in the superficial region, needling must be done at the energetic part of<br />
the skin without touching the channel (jing). In the case where the energy of yin and that of yang<br />
are neither in fullness nor in emptiness, with disharmony of the jingmai, one must treat at the<br />
level of the channel involved.<br />
The Ci sheng designate problems at the level of the organs and bowels manifesting at the<br />
level of the jing (channels).<br />
After reflection, here is our conclusion:<br />
1 - Shi Dong are the diseases manifesting from the exterior. 288.<br />
2 - Ci sheng are the diseases manifesting from the interior.<br />
3 - In general, the cause of diseases is either external or internal. Sometimes their cause<br />
is first external, then it reaches deeply to the interior and vice versa... at other times, their cause<br />
is external and internal at the same time.<br />
This paragraph speaks of Zang (organs) and Fu (bowels), jing (channels) and qi (energy).<br />
This is why the text addresses the Hand Taiyin-lung vessel before Shi Dong and Ci sheng. But in<br />
practice, physicians classify clinical signs according to their external and internal nature and<br />
not into Shi Dong, then into Ci sheng.”<br />
II - Ma Shi comments:<br />
“ 1 - This paragraph describes the trajectory of the energetic vessel of the lung, first<br />
circulatory path of the jingmai (vessels-channels).<br />
Each time one uses the word “Shou”(hand), one implies the jing, ying, shu, jing and he<br />
points starting at the level of the hand, and each time one uses the term “Zu” (Foot), one implies<br />
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these same points coming from the foot (i.e. the shu-antique points).<br />
The phrase “...starts at zhongjiao (MJ)” implies that food, once within the stomach, is<br />
transformed into cereal energy under the action of the zhongjiao (MJ). This starts therefore at the<br />
zhongjiao, then it descends and goes into relation with the large intestine because the lung and<br />
large intestine represent one of the 6 “yin-yang, interior-exterior” systems of the organism. From<br />
there, this cereal energy ascends to the upper mouth of the stomach (cardia) and reaches the lung<br />
which it horizontally crosses to the axillary region, that is to say, to the points Zhongfu<br />
(Lu 1) and Yunmen (Lu 2), located on the 4th thoracic line (5), then redescends to the axilla and<br />
goes around the arm. At the arm, it joins Tianfu (Lu 3) and Xiabai (Lu 4) and arrives in front of<br />
the two channels, Hand Shaoyin (He) and Hand Jueyin (XB); it reaches the elbow and passes the<br />
forearm traversing the points Kongzui (Lu 6) and Lieque (Lu 7) and arrives at the points jingqu<br />
(Lu 8) and Taiyuan (Lu 9), located in the region of Cun Kou (radial pulse); then reaches the thenar<br />
eminence at Yuji (Lu 10) and emerges at the internal side (energetic description) of the thumb, at<br />
the point Shaoshang (Lu 11).<br />
Another vessel leaves from Lieque (Lu 7), goes around the wrist, passes the Hand<br />
Yangming channel to the points hegu (LI 4), Sanjian (LI 3) and Erjian (LI 2), to end up at the<br />
point Shaoshang (Lu 11), then it follows the large intestine channel to reach the shoulder.<br />
_ at the 4th line is found the lung channel (taiyin).<br />
2 - During the verification of the energetic points affected (Dong Xue) by perverse energy,<br />
the syndrome of fullness of the lung manifests by the following signs:<br />
_ thoracic oppression<br />
5. In the past, one divided the thorax into 4 separate zones by 4 vertical lines:<br />
_ at the medial (1st) line is found the renmai (CV)<br />
_ at the 2nd line is found the kidney channel (shaoyin)<br />
_ at the 3rd line is found the stomach channel (yangming)<br />
_ pain in the supraclavicular fossa<br />
_ rapid respiration and cough<br />
and in serious cases: 289.<br />
_ thoracic constriction with crossed arms (to ease the pain)<br />
This syndrome carries the name “Bi qi jue ni” (obstruction and flow of energy in the wrong<br />
way/”afflux”) which is due to an attack of the lung channel.<br />
Other syndromes can be caused either by perturbation of the energy of the channel<br />
(without perverse energy) or by an association of diseases of several channels. Clinical signs are:<br />
_ sensation of rising of the energy (afflux)<br />
_ dyspnea<br />
_ thirst<br />
_ anxiousness<br />
_ thoracic fullness<br />
_ brachialgia<br />
_ a sensation of heat in the palms of the hand.<br />
• In the case of fullness of the perverse energy:<br />
_ pain in the shoulder blade due to attack of wind-Cold<br />
_ sweating following an infiltration of wind<br />
_ frequent urination and shoulder tightness (the mother passes her disease to the son).<br />
• In the case of insufficiency of essential energy:<br />
_ scapulo-brachialgia<br />
_ or hypopnea (sign of illness of the channel)<br />
_ or change in the color of urine (perverse energy reaches the son).<br />
3 - In the ailments cited above, one must:<br />
_ disperse in the case of fullness and tonify in the case of emptiness<br />
_ rapidly remove the needle in the case of heat and leave the needle in permanently in the<br />
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case of cold,<br />
_ apply moxabustion in the case of blockage/weakening (accumulation) of the vesselchannel,<br />
_ and treat only the channel affected (Lung), without having recourse to the Hand<br />
Yangming (LI), in the case of absence of signs of emptiness or fullness.<br />
Emptiness and fullness are observed at the level of Cun Kou (right radial pulse) and<br />
renying (left radial pulse)”.<br />
III - N.V.N.:<br />
Historic documentation on the lung and its energetic vessel (Hand Taiyin) allows better<br />
practice of energetic medicine.<br />
1 - According to the Nanjing of Bian Que (500 A.D.): “The lung weighs 3 jin and 3 liang<br />
(about 1.90 kilo) (6) and possesses 6 leaves and 2 auricles, that is to say, in all, 8 hanging leaves<br />
evoking the image of an umbrella hanging from the 3rd thoracic vertebrae. It is also composed of<br />
24 conducting orifices which bring the energy toward the organs.<br />
The throat comprises 2 parts: the anterior part called “larynx”, communicating with the<br />
5 organs, and the posterior part called “pharynx”, controlling the passage of foods.<br />
6. The unit of weight used in the Far East from the time of the Neijing to our times is jin which weighs 0.6018 kilo. The<br />
submeasures of jin are:<br />
_ Liang: 1/16 of a jin or 37.77 gr<br />
_ Dong: 1/10 of a Liang or 3.77 gr<br />
_ Fen: 1/10 of a Dong or 0.377 gr<br />
_ Li: 1/10 of a Fen or 0.0377 gr<br />
_ Lei: 1/10 of a Li or 0.00377 gr.<br />
One also notes Yen which weighs 10 jin, being 6.018 kilo.<br />
The larynx weighs 12 liang and consists of 9 ring-like segments 2 cun in diameter and<br />
12 cun in length.<br />
The pharynx also weighs 12 liang and its diameter is 3 1/2 cun. Its length measured to the<br />
cardia is 16 cun.”<br />
2 - According to the Dacheng of yang Chi Chou (1522-1620 A.D.) (7)<br />
a - The lungs have functions comparable to that of an officer:<br />
_ regulators of secretory function<br />
_ generators of energy<br />
_ receivers of po (“sensitive soul”, the jing shen of the lung)<br />
_ distributors of coolness to the pilocutaneous system and elasticity to the cutaneous<br />
surfaces.<br />
b - The lungs are the sites of storage of functional energy. Their disorders manifest at the<br />
back. They respond:<br />
_ to spicy in the area of sapors 291....<br />
_ to metal in the cycle of the “5 movements”<br />
_ to the horse in the animal kingdom<br />
_ to wheat in the vegetable kingdom<br />
_ to autumn in the cycle of seasons<br />
_ to Venus (Tai Bai) in the area of astrology<br />
_ to the note “Shang” in music<br />
_ to the odor of fish in the gamut of odors<br />
_ to nasal mucous in the area of secretions.<br />
c - The Hand Taiyin (Lu) channel contains more energy than blood. At the yin hour,<br />
(3h-5h), the energetic and blood flow reaches its maximal volume.<br />
290....<br />
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7. The Dacheng has been translated under the title “Art and Practice of Acupuncture and Moxabustion (According to<br />
Zhen Jui Dacheng of yang Chi Chou)” - NVN Edition.<br />
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Figure 27<br />
Hand Taiyin (Lu). From 1 to 13: direction of energy circulation.<br />
PARAGRAPH 3 291...<br />
1 - The Hand Yangming-large intestine vessel starts at the tip of the<br />
index finger, runs alongside the internal side of this finger (energetic<br />
description), arrives at hegu (LI 4) located in the angle formed by the<br />
first and second metacarpals, reaches the space formed by 2 tendons<br />
(anatomical “snuffbox”), runs alongside the superior part of the bone<br />
of the forearm (radius) up to the external side of the elbow. From the<br />
elbow, it goes up on the external side of the arm, arrives at the shoulder<br />
in front of the acromion then posteriorly to the 7th cervical vertebrae,<br />
descends into the supra-clavicular fossa, penetrates into the thorax,<br />
links up with the lung, crosses the diaphragm and arrives at the large<br />
intestine.<br />
Another branch leaves from the supra-clavicular fossa, goes up to<br />
the neck, crosses the lower maxilla, inserts into the lower gums,<br />
encircles the mouth and arrives at renzhong (GV 26). The left branch is<br />
directed to the right and that of the right to the left, to reach the side of<br />
the 2 nostrils.<br />
2 - Attack of this vessel by perverse energy manifests by:<br />
_ odontalgia<br />
_ inflammation of the neck<br />
The signs of yangming governing the organic liquid are:<br />
_ yellow sclera<br />
_ dryness of the mouth<br />
_ epistaxis<br />
_ tonsillitis<br />
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_ pain in the anterior part of the shoulder<br />
_ brachialgia<br />
_ and immobility of the thumb and index finger.<br />
In case of fullness of perverse energy, the energetic path of this<br />
vessel is overheated and inflamed, and in case of emptiness, the subject<br />
feels a sensation of cold with shivers despite exposure to heat.<br />
3 - In the diseases cited above, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness.<br />
_ remove the needle rapidly in case of heat and leave it in<br />
permanently in case of cold.<br />
_ apply moxabustion in case of blockage/weakening<br />
(accumulation) of the affected vessel<br />
_ and needle the concerned channel in case of absence of<br />
emptiness and fullness.<br />
4 - The word fullness used in this paragraph designates renying<br />
pulse 3 times larger than that of Cun Kou, and emptiness, renying 3 times<br />
smaller than that of Cun Kou.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Absence of commentary by Zhang Shi.<br />
II - Ma Shi comments:<br />
“This paragraph describes the trajectory of the energetic vessel of the large intestine,<br />
second circulatory route of the system of 12 jingmai (vessels-channels).<br />
1 - The Hand Yangming channel, belonging to the large intestine, is the continuation of<br />
the energetic current of the Hand Taiyin-lung vessel. It starts at the tip of the index finger and<br />
runs alongside the internal side of this digit, successively passing by the points Shangyang<br />
(LI 1), Erjian (LI 2) and Sanjian (LI 3),<br />
_ arrives at the points hegu (LI 4) and yangxi (LI 5)<br />
_ traverses the points Pianli (LI 6), Wenliu (LI 7), Xialian (LI 8) and Sanli (LI 10) on the<br />
external side of the forearm<br />
_ arrives at Quchi (LI 11) of the external part of the elbow.<br />
_ passes to the points Zhouliao (LI 12), Wuli (LI 13) and Binao (LI 14) located on the arm,<br />
_ ascends to the shoulder to the point Jianyu (LI 15)<br />
_ passes to the acromion at the point Jugu (LI 16)<br />
_ reaches the 7th cervical vertebrae and unites with the point Dazhui (GV 14)<br />
_ redescends to the supraclavicular area to go in relationship with the Foot Yangming (St),<br />
at the point Quepen (St 12)<br />
_ penetrates into the thorax and connects with the lung<br />
_ crosses the diaphragm<br />
_ arrives outside of Tianshu (St 25)<br />
_ and unites with the large intestine.<br />
Another vessel departs at Pianli (LI 6) and arrives at Quepen (St 12) located in the supraclavicular<br />
area.<br />
_ ascends to the neck and passes the points Tianding (LI 17) and Futu (LI 18) 293.<br />
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292.
_ passes at the upper maxilla and penetrates into the dental interstitium<br />
_ emerges at the mouth and arrives at renzhong (GV 26). The left vessel passes to the right<br />
and the right vessel to the left, thus encircling the nose, to arrive at the points heliao (LI 19) and<br />
ying Xiang (LI 20).<br />
2 - During the verification of energetic points affected by perverse energy, the fullness of<br />
Hand Yangming (LI) is indicated by<br />
_ odontalgia<br />
_ and cervical inflammation.<br />
The Hand Yangming governs ailments caused by disorders of the organic liquids. These<br />
illnesses are due to either a perturbation of the energy of the channel itself or perturbation of<br />
that of several channels. The clinical signs are:<br />
_ yellow sclera<br />
_ dryness of the mouth<br />
_ epistaxis<br />
_ tonsillitis<br />
_ pain in the anterior part of the shoulder<br />
_ and stiffness of the thumb and index finger because these digits are the sites where the<br />
movements of the jing, ying and shu points become transmitted.<br />
In case of fullness of perverse energy, the corresponding energetic path is overheated and<br />
inflamed, and in case of emptiness, the individual feels a strong sensation of cold with difficulty<br />
having the heat return.<br />
3 - Treatment consists of:<br />
_ dispersing fullness and tonifying emptiness<br />
_ rapidly removing the needle in the case of heat, and leaving the needle in place in the<br />
case of cold<br />
_ applying moxabustion in the case of blockage and weakening of the vessel<br />
_ only treating the concerned channel (LI) without recourse to the Hand Taiyin (Lu) in<br />
case of the absence of signs of emptiness and fullness.”<br />
III - N.V.N.:<br />
Documentation on the large intestine and its energetic vessel, the Hand Yangming (LI):<br />
1 - According to Ben Cao:<br />
“The large intestine is 4 cun in circumference, 1 1/2 cun diameter and 2 shang long. It can<br />
contain 4 dou of food and 7 1/2 shang of water.”<br />
2 - After the Nanjing:<br />
“The large intestine weighs 2 jin 12 sheng.”<br />
3 - After the Dacheng:<br />
“The large intestine is an organ of transit, transformation, secretion and excretion. The<br />
activity of the large intestine is limited to the “white sphere” (sphere of action of the lung).<br />
The large intestine channel has much blood and energy. At the Mao hour (5h-7h), the flow<br />
of energy and blood reaches its maximum volume”. (Figure 28)<br />
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294....
Figure 28<br />
Hand Yangming (LI). From 1 to 16: direction of energy circulation.<br />
PARAGRAPH 4 294....<br />
1 - The Foot Yangming-stomach vessel starts at the side of the ala of<br />
the nose, is directed laterally to the taiyang channel, reaches the base<br />
of the nose, penetrates into the teeth, comes back out from the mouth,<br />
goes around the lips in crossing Chengjiang (CV 24), crosses below<br />
Daying (St 5), follows the lower maxilla, ascends to the front of the ear,<br />
crosses the point Ke Zhu ren (GB 3), ascends to the root of the hair and<br />
arrives at the forehead.<br />
A branch leaving from Daying (St 5) descends to the point renying<br />
(St 9), encircles the larynx, enters into Quepen (supraclavicular region-<br />
where the point of the same name (St 12) is found), descends to the<br />
diaphragm, arrives at the stomach and links up with the spleen.<br />
A vertical branch emanating from Quepen (St 12) descends toward<br />
interior of the breast, hugs the umbilicus tightly and penetrates into<br />
qixie (other name qichong-St 30).<br />
A branch leaving from the orifice of the stomach descends into<br />
the abdomen, rejoins qixie (qichong- St 30) to descend to the point Biguan<br />
(St 31), arrives at Futu (St 32), reaches the knee, runs alongside the<br />
external side of the tibia, arrives at the dorsal surface of the foot and<br />
penetrates into the space between the 2nd and 3rd toes.<br />
A branch leaves from the region located 3 cun from Xialian (St 39)<br />
and arrives at the external ungual angle of the 3rd toe.<br />
Another branch detaches from the top of the foot, penetrates into<br />
the space associated with the great toe and terminates at the tip of this<br />
toe at the point Yinbai (Sp 1).<br />
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2 - Attack of this vessel by perverse energy manifests by the<br />
following signs:<br />
_ cold sensitivity and shivers<br />
_ moaning and frequent tightness and pulling of the shoulders<br />
_ grayish black complexion<br />
_ fear of fire and fear of people<br />
_ jumpiness and fright at the sound of wood<br />
_ cardiac palpitations<br />
_ desire to remain alone in a closed room.<br />
In the serious case,<br />
_ desire to reach a height to sing or take off his clothes to run<br />
_ boborygmi and abdominal bloating.<br />
These signs constitute the syndrome called han Jie (afflux of cold).<br />
• signs of perturbation of this vessel (without being affected by<br />
perverse energy) are:<br />
_ fits of madness<br />
_ fever and cold sensitivity<br />
_ “Wen” illness (mild heat)<br />
_ sweating<br />
_ epistaxis<br />
_ deformity of the mouth<br />
_ inflammation of the lips<br />
_ swelling of the neck<br />
_ pharyngitis<br />
_ edema of the epigastric region<br />
_ swelling and pain of the knee<br />
_ swelling and pain of the anus to the region of Futu (St 32)<br />
_ immobility of the 3rd toe.<br />
• In case of fullness of perverse energy, the vessels traveling the<br />
anterior part of the body are overheated. When the perverse energy in<br />
a state of fullness reaches the stomach, it activates digestion and gives<br />
rise to hunger and red urine.<br />
• In case of emptiness of the essential energy, the anterior part<br />
of the body is ice cold. If the stomach is cold, it expresses as obstruction<br />
with swelling.<br />
3 - In the illnesses cited above, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ rapidly remove the needle in case of heat and let the needle<br />
remain in place in case of cold<br />
_ apply moxabustion in case of blockage/weakening<br />
_ needle the concerned channel in case of absence of emptiness<br />
and fullness<br />
4 - The word fullness used in this paragraph designates renying<br />
(left radial pulse) 3 times larger than Cun Kou (right radial pulse), and<br />
emptiness, renying 3 times smaller than Cun Kou.<br />
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296.
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph concerns the energetic current of the stomach vessel, that is to say, the<br />
3rd of the jingmai.<br />
1 - The Foot Yangming (St) vessel starts at the side of the nostril at the point<br />
yingxiang (LI 20),<br />
_ ascends to the base of the nose where it crosses that of the opposite side and passes to<br />
the point jingming (Bl 1)<br />
_ descends towards the external side of the nose to the points Changqi (St 1), si Bai (St 2)<br />
and Juliao (St 3),<br />
_ penetrates into the upper maxilla and returns to the external corner of the mouth to the<br />
point Dicang (St 4),<br />
_ arrives below the lower lip where it intersects the opposite yangming vessel to the point<br />
Chengjiang (CV 24)<br />
_ returns to the base of the cheek at the point Daying (St 5) and passes to the point<br />
Jiache (St 6)<br />
_ reascends in front of the ear at the point Xiaguan (St 7) and passes to the point<br />
Ke Zhu ren (also called Shangguan- GB 3)<br />
_ reaches the root of the scalp at the points Xuanli (GB 6), hanyan (GB 4) and passes to the<br />
point Touwei (St 8),<br />
_ then it unites with the point shending (GV 24) located on the forehead.<br />
• A branch leaving from Daying (St 5) descends to the point renying (St 9), penetrates<br />
into the pharynx and arrives at the points shuitu (St 10), qishe (St 11) and Quepen (St 12),<br />
_ passes to the exterior of the point shufu (Ki 27)<br />
_ penetrates into the thorax<br />
_ crosses the diaphragm<br />
_ and arrives in the space between the 2 point Shangwan (CV 13) and Zhongwan (CV 12) to<br />
enter into the stomach before reaching the spleen.<br />
• A vertical branch leaves from Quepen (St 12) and descends to the breast,<br />
_ passes to the points qihu (St 13), Kufang (St 14), Wuyi (St 15), yinchuang (St 16),<br />
Ruzhong (St 17), Rugen (St 18), Burong (St 19), Chengmen (St 20), Liangmen (St 21),<br />
guanmen (St 22), Taiyi (St 23) and Huaroumen (St 24), 297.<br />
_ arrives at the side of the umbilicus and crosses the points Tianshu (St 25),<br />
Wailing (St 26), Daiju (St 27), shuidao (St 28) and Guilai (St 29) to penetrate into qixie (qichong-<br />
St 30).<br />
• Another branch emanating from the stomach, leaves the pylorus and vertically descends<br />
the length of the inner wall of the abdomen between the Foot Shaoyin (Ki) on the inside and the<br />
Foot Yangming (St) on the outside,<br />
_ arrives at the point qixie (qichong- St 30) and unites with the previous branch<br />
_ descends to the points Biguan (St 31) and Futu (St 32)<br />
_ traverses the points yinshi (St 33) and Liangqiu (St 34) and arrives at the knee<br />
_ passes to the point Dubi (St 35) and descends to the points Chongyang (St 42) and<br />
Xiangu (St 43)<br />
_ arrives at the point Neiting (St 44), located at the union of the 2nd and 3rd toe and ends<br />
at the point Lidui (St 45).<br />
• A luo vessel (8) leaves from the region located 5 cun below the knee at the external side<br />
of the point Sanli (St 36).<br />
_ traverses the points Shanglian (St 37), Tiaokou (St 38), Xialian (St 39), Fenglong (St 40),<br />
Jiexi (St 41), Chongyang (St 42), Xiangu (St 43) and unites with the points Neiting (St 44) and<br />
Lidui (St 45).<br />
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• Another branch leaves from the point Chongyang (St 42), located at the top of the foot,<br />
and is directed towards the great toe, outside the point Xingjian (Li 2) of the Foot Jueyin (Li),<br />
_ follows the internal border of the first metatarsal up to the tip of the great toe to unite<br />
with the Foot Taiyin (Sp) at the point Yinbai (Sp 1).<br />
2 - During examination of the energetic points, emptiness of Foot Yangming (St) is<br />
indicated by the following signs:<br />
_ cold sensitivity and shivers<br />
_ groaning<br />
_ frequent stretching of the shoulders<br />
_ grayish black complexion<br />
At the phase of state:<br />
_ anthrophobia<br />
_ photophobia<br />
_ igniphobia<br />
_ claustrophobia<br />
_ quivering and terror caused by sounds of wood<br />
_ cardiac palpitations.<br />
In the serious case:<br />
_ desire to climb on the wall to sing or undress to run<br />
_ meteorism (9) 298.<br />
luo).<br />
8. here, the term “luo” designates a secondary branch and not the longitudinal luo (Luo Bie) or transversal luo (regulator<br />
9. Also tympanites: swelling of the abdomen from gas in the intestinal or abdominal cavity.<br />
These latter signs come from the fire of yangming in battle against the “water” element,<br />
causing abdominal bloating and distaste to hear the human voice. Due to the afflux of blood and<br />
energy, the leg from the knee down is ice cold. This ailment is due disorder of the blood part<br />
caused by the yangming.<br />
Other illnesses can be caused by the Foot Yangming itself or by an association of this<br />
channel with other channels, such as yang Madness, “Nu” illness (fever and cold sensitivity),<br />
“Wen-re” illness (warmth-heat), excessive sweating, epistaxis,, deviation of the mouth, state of<br />
lethargy/apathy, laryngo-pharyngeal inflammation, ascites, pain of the gonads and pain from the<br />
leg to the foot.<br />
* In case of fullness of perverse energy, the front of the body is hot. The presence of this<br />
heat in the stomach activates digestion with hunger sensation and red urine.<br />
* In case of emptiness of essential energy, the front of the body is cold. The presence of<br />
this cold in the stomach is the cause of abdominal bloating.<br />
3 - In the preceding illnesses, one must:<br />
_ disperse fullness of perverse energy and tonify emptiness of the essential energy,<br />
_ apply moxabustion in case of blockage and weakening of the vessel (channel)<br />
_ only treat the channel effected in the absence of signs of emptiness and fullness without<br />
resorting to the Foot Taiyin (Sp).”<br />
III - N.V.N.:<br />
Documentation on the stomach and its energetic vessel, the Foot Yangming (St):<br />
1 - According to Ben Cao:<br />
“The stomach is 1 meter 5 cun (10) in height, 5 cun in diameter and 2 meters 6 cun in<br />
circumference. Its capacity is 5 dou, 5 sheng (11). reasonably, the stomach can contain 2 dou of<br />
food and 1 dou 5 sheng of liquid.”<br />
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2 - The Nanjing states:<br />
“The stomach weighs 2 jin 1 liang. Along with the spleen, it constitutes a system of<br />
storage/depot and food metabolism.”<br />
3 - After the Dacheng:<br />
a - “The stomach is the “sea” of foods; it governs digestion.<br />
Because, the stomach stores foods, transports them downward and transforms them into<br />
nutritive energy (ying) so that the spleen can then distribute them throughout the entire body. In<br />
other words, the spleen and stomach are indispensable to the maintainence of health. Thus, if the<br />
stomach is exhausted or if Cun Kou (radial pulse) no longer contains the energy of the stomach, it<br />
is death.”<br />
b - The stomach channel has much blood and energy. At the Chen hour (7h-9h), the flow of<br />
blood and energy reaches it maximum.” (Figure 29)<br />
10. 1 chinese meter = 0.40 European meters; 1 cun = 2 1/2 centimeters<br />
11. Dou = measure of capacity.<br />
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299.
Figure 29<br />
Foot Yangming (St). From 1 to 26: circulatory direction of energy.<br />
PARAGRAPH 5<br />
1 - The Foot Taiyin-spleen vessel begins at the internal ungual angle<br />
of the large toe, runs alongside the internal edge of the foot at the level<br />
of the white flesh, arrives behind the cuboid bone, ascends in front of<br />
the internal malleolus, reaches the internal side of the tibia, unites<br />
with the Foot Jueyin (Li) vessel, goes up to the knee, passes the inner<br />
thigh, reaches the abdomen, penetrates into the spleen, branches to the<br />
stomach, crosses the diaphragm, rises to the pharynx and inserts at the<br />
lower side of the tongue.<br />
A branch leaves from the stomach and inserts into the heart.<br />
2 - Disorders of this vessel caused by perverse energy are<br />
indicated by the following signs:<br />
_ stiffness of the base of the tongue<br />
_ post-prandial vomiting<br />
_ gastralgia 300.<br />
_ abdominal bloating<br />
_ frequent eructations<br />
_ sensation of relief after defecating and urinating.<br />
Ailments caused by the spleen are characterized by such clinical<br />
manifestations as:<br />
_ pain at the base of the tongue<br />
_ limited rotation of the body<br />
_ trouble swallowing<br />
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_ anxiety<br />
_ pain under the heart<br />
_ difficult micturition<br />
_ icterus<br />
_ inability to stretch out/lie down<br />
_ forced standing position (caused by painful knee inflammation)<br />
or a sensation of cold at the knee<br />
_ immobility of the great toe.<br />
3 - In the illnesses cited above, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness,<br />
_ rapidly remove the needle in case of heat and leave the needle in<br />
permanently in case of cold<br />
_ apply moxabustion in case of blockage/weakening of the vessel<br />
_ needle the affected channel in case of absence of emptiness and<br />
fullness.<br />
4 - The word fullness used in this paragraph designates Cun Kou<br />
(right radial pulse) 3 times larger than renying (left radial pulse), and<br />
emptiness, Cun Kou 3 times smaller then renying.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph describes the energetic vessel of the spleen , that is to say the fourth<br />
channel of the jingmai system.<br />
1 - The Foot Taiyin-spleen starts at the point Yinbai (Sp 1) at the tip of the great toe,<br />
_ runs alongside the internal border of the foot at the level of the white flesh where the<br />
points Dadun (Sp 2), Taibai (Sp 3), gongsun (Sp 4) and Sangqiu (Sp 5) are found,<br />
_ passes in front of the internal malleolus<br />
_ reaches the calf at the point Sanyinjiao (Sp 6)<br />
_ arrives at Lougu (Sp 7) on the tibia<br />
_ 2 cun from this point, it passes in front of the Foot Jueyin (Li) and reaches the points<br />
Diji (Sp 8) and yinling (Sp 9)<br />
_ goes up the inner thigh and arrives at Xuehai (Sp 10), Jimen (Sp 11) and Chongmen<br />
(Sp 12),<br />
_ reaches the abdomen and passes the points Fushi (Sp 13), Zhongji (CV 3) and<br />
guanyuan (CV 4)<br />
_ rejoins the points Fujie (Sp 14) and Daheng (Sp 15) 301.<br />
_ unites with Xiawan (CV 10)<br />
_ passes to Fuai (Sp 16)<br />
_ crosses the points Riyue (GB 24) and qimen (Li 14)<br />
_ returns inside the channel of origin and passes to Zhongwan (CV 12) to penetrate into<br />
the spleen and branch to the stomach.<br />
From the point Fuai (Sp 16), it goes back up to the diaphragm,<br />
_ arrives at Shidou (Sp 17), Tianxi (Sp 18), Xiongxiang (Sp 19) and Zhurong (Sp 20)<br />
_ and goes back down to the point Dabao (Sp 21).<br />
From Dabao (Sp 21) it goes back up to Zhongfu (Lu 1),<br />
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_ passes to renying (St 9)<br />
_ crosses the laryngo-pharyngeal apparatus<br />
_ and arrives at the tongue where it branches to its base.<br />
• Another branch also leaves from the point Fuai (Sp 16)<br />
_ reaches Zhongwan (CV 12) of the stomach<br />
_ goes up toward the diaphragm<br />
_ projects into Tanzhong (CV 17)<br />
_ and is directed below toward the heart to link up with the Hand Shaoyin (He).<br />
2 - Attack of this vessel by perverse energy manifests by the following signs:<br />
_ stiffness at the base of the tongue<br />
_ post-prandial vomiting<br />
_ gastralgia<br />
_ abdominal bloating<br />
_ frequent eructations<br />
_ sensation of relief after defecating and urinating<br />
_ sensation of heaviness of the body.<br />
Other illnesses of internal origin can be caused either by perturbation of the vessel of<br />
origin or by the attack of several vessels. The clinical signs are:<br />
_ pain at the base of the tongue<br />
_ difficulty rotating the body<br />
_ disorders of swallowing<br />
_ anxiousness and pain under the heart<br />
_ liquid stools<br />
_ icterus<br />
_ inability to stretch out/lie down due to painful swelling of the thigh and knee<br />
_ cold in the extremities<br />
_ immobility of the great toe.<br />
3 - In preceding illnesses, one must:<br />
_ disperse in case of fullness of perverse energy and tonify in case of emptiness of the<br />
essential energy 302...<br />
_ perform a rapid needling in case of heat and leave the needle in place in case of cold<br />
_ apply moxabustion in the case of obstruction and weakening of the vessel<br />
_ treat the vessel of origin without resorting to the Foot Yangming (St) in case of absence<br />
of signs of emptiness and fullness.”<br />
III - N.V.N.:<br />
Detailed description of the trajectory of this vessel allows us to better understand the<br />
pathological process of the spleen organ.<br />
Documentation concerning the spleen and its energetic vessel, the Foot Taiyin, are the<br />
following:<br />
1 - According to the Nanjing:<br />
“The spleen weighs 2 jin 3 liang. Its body is flat, 3 cun wide, 5 cun long and surrounded<br />
by 1/2 jin of fat. It has the function of “encapsulating” the blood and warming the 5 organs.”<br />
2 - After the Dacheng: 303.<br />
“The spleen is the organ which assumes the role of “critic” in the organism. It is<br />
considered the seat of intelligence. It is the energetic “granary”, source of ying (nutritive<br />
energy). It confers freshness/coolness to the lips, skin and flesh. It makes up part of the taiyin<br />
communicating with the energy of earth. Like earth, the spleen is found at the center to humidify<br />
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the four cardinal points (4 organs). The spleen governs the four limbs and contributes, along with<br />
the stomach, to the distribution of organic liquid within the organism.<br />
_ The spleen constitutes one of the sites of storage of reserve “jing” energy (essence). It<br />
communicates its energy to the mouth. This is why disorders of spleen energy often manifest at<br />
the base of the tongue and are recognizable by the state of the flesh and skin.<br />
The energy of the spleen answers to:<br />
_ sweet in the gamut of sapors<br />
_ the earth in the cycle of the 5 movements<br />
_ the buffalo in the animal kingdom<br />
_ rice in the vegetable kingdom<br />
_ the 4 seasons in the seasonal cycle<br />
_ the planet “Chan” (Saturn) in the star constellations<br />
_ the note “gong” in music<br />
_ the number 5 in the numeric system<br />
_ sweet or bland in the gamut of odors<br />
_ saliva in the area of secretions.<br />
The spleen channel has more energy than blood. At the si hour (9h-11h), the blood and<br />
energetic flow reaches its maximum degree.”<br />
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302...
PARAGRAPH 6<br />
Figure 30<br />
Foot Taiyin (Sp). From 1 to 12: circulatory direction of energy<br />
1 - The Hand Shaoyin-heart vessel starts at the interior of the heart,<br />
leaves the cardiac system, descends to the diaphragm and connects with<br />
the small intestine.<br />
A branch leaves the cardiac system, goes back up to the laryngopharyngeal<br />
apparatus and projects into the ocular system.<br />
A vertical branch also leaves the cardiac system, goes up to the<br />
lung, comes back out at the sub-axillary region, follows the internal<br />
surface of the arm, passes behind the Hand Taiyin (Lu) and Hand Jueyin<br />
(XB), descends to the internal side of the elbow, arrives at the tip of the<br />
apophysis of the ulna, reaches the palm of the hand by the external side<br />
(energetic description) and is directed to the tip of the little finger.<br />
2 - Disorders of this vessel caused by perverse energy manifest by<br />
the following signs:<br />
_ dryness of the throat 304.<br />
_ pain in the heart<br />
_ thirst and desire to drink.<br />
It is a matter of the syndromes called Jue Bi (afflux/obstruction).<br />
diseases of the heart of internal origin manifest by such signs as:<br />
_ yellow facies<br />
_ costal pain<br />
_ pain and cold sensation at the internal surface of the arm<br />
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_ pain and heat sensation in the palm of the hand.<br />
3 - In the preceding diseases, one must<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ remove the needle in case of heat and leave the needle in<br />
permanently in case of cold<br />
_ apply moxabustion in obstruction/weakening of the vessel<br />
_ needle the channel of origin in the absence of emptiness and<br />
fullness.<br />
4 - The word fullness cited in this paragraph designates Cun Kou<br />
(right radial pulse) 2 times larger than renying (left radial pulse), and<br />
emptiness, Cun Kou 2 times smaller than renying.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph describes the energetic vessel of the heart, the fifth channel of the<br />
system of the 12 jingmai.<br />
1 - The Hand Shaoyin-heart leaves from the middle of the heart,<br />
_ follows the renmai (CV)<br />
_ descends to the diaphragm<br />
_ arrives 2 cun from the umbilicus<br />
_ and enters into liason with the small intestine.<br />
• A branch leaves the cardiac complex,<br />
_ reaches the side of the renmai (CV)<br />
_ is directed towards the laryngo-pharyngeal system<br />
_ and projects into the ocular system to go into relationship with the brain.<br />
• A vertical branch also leaves the cardiac complex,<br />
_ is directed near the space located between heart and lung,<br />
_ appears at the axillary crease at the point Jiquan (he 1)<br />
_ follows the internal side of the arm, making its way behind the Hand Taiyin (Lu) and<br />
Hand Jueyin (XB)<br />
_ arrives at the point qingliang (he 2)<br />
_ reaches the internal side of the elbow where the point Shaohai (he 3) occurs 305.<br />
_ runs along the internal side of the forearm<br />
_ crosses the points Lingdao (he 4) and Tongli (he 5)<br />
_ arrives at the points yinxi (he 6) and shenmen (he 7)<br />
_ passes the hypothenar eminence where the point Shaofu (he 8) is found<br />
_ and ends at the tip of the little finger at Shaochang (he 9) to link up with the Hand<br />
Taiyang (SI).<br />
2 - Attack of this vessel by perverse energy is indicated by the following signs:<br />
_ dryness of the throat<br />
_ cardialgia<br />
_ thirst with desire to drink<br />
This syndrome is due to obstruction (Bi) with afflux (Jue) of the energy.<br />
Other ailments can be caused either by an internal perturbation of the channel of origin<br />
or by an association of several channels. The clinical signs are:<br />
_ yellow facies<br />
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_ costal pains<br />
_ brachialgia<br />
_ pain and sensation of heat in the palms.<br />
3 - The treatment consists of:<br />
_ dispersing in case of fullness of perverse energy and tonifying in case of emptiness of<br />
the essential energy<br />
_ applying a rapid needling in case of heat and leaving the needle in place in case of cold<br />
_ applying moxabustion in case of stagnation/weakening of the energy<br />
_ and treating the channel effected without resorting to the Hand Taiyang (SI) in case of<br />
absence of fullness and emptiness.<br />
4 - How do you recognize the fullness of this vessel? When Cun Kou is 2 times larger and<br />
more agitated than renying.<br />
How do you recognize the emptiness of this vessel? When Cun Kou is 2 times smaller,<br />
without agitation, than renying.<br />
II - N.V.N.:<br />
Documentation on the heart and its energetic vessel, the Hand Shaoyin:<br />
1 - According to the Nanjing:<br />
“The heart weighs 12 liang and is attached to the 5th dorsal vertebra. It is seated under<br />
the left lung and on the diaphragm and possesses 7 “orifices” and 3 “hairs”. Its role is to conserve<br />
the psychologic jing and house the shen.”<br />
2 - After the Dacheng:<br />
“The heart is sovereign organ. It is the seat of the mind. The heart is the source of life; it<br />
governs mental activities and provides coolness to the face and suppleness to the blood vessels.<br />
It is the shaoyin (He) in yin, in communication with the energy of summer. It answers:<br />
_ to bitter in the gamut of sapors<br />
_ to fire in the cycle of the 5 movements<br />
_ to the goat in the animal kingdom<br />
_ to sticky rice in the vegetable kingdom<br />
_ to summer in the cycle of seasons<br />
_ to the planet “yin Hua” (Mars) in the star constellations<br />
_ to the note “Zhui” in music<br />
_ to the number 7 in the numeric system<br />
_ to burnt in the gamut of odors<br />
_ to sweat in the area of secretions.<br />
The Hand Shaoyin (He) has more blood than energy. At the Wou hour (11h-13h), the<br />
energetic and blood flow reaches its maximum level. The movement of the energy of the heart<br />
corresponds to the movement “Ding-Feu” (4th Celestial Trunk).” (Figure 31).<br />
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Figure 31<br />
Hand Shaoyin (He). From 1 to 11: circulatory direction of energy.<br />
PARAGRAPH 7 307.<br />
1 - The Hand Taiyang-small intestine vessel starts at the tip of the little<br />
finger, runs along the internal border of the hand to the wrist, follows<br />
the internal border of the forearm, passes between the 2 tendons of the<br />
internal side of the elbow, follows the posterior side of the arm, arrives<br />
at the posterior part of the shoulder joint, encircles the scapula and<br />
falls into the Dumai (GV) at the level of the 7th dorsal vertebra to unite<br />
with the opposite vessel, descends to the supraclavicular fossa (Quepen),<br />
penetrates into the thorax, goes in liason with the heart, goes back up<br />
to the pharynx, redescends to the diaphragm and reaches the stomach to<br />
enter into the small intestine to which it is allocated.<br />
A branch leaving from Quepen (supraclavicular fossa) goes back<br />
up to the neck, arrives behind the lower maxillary angle where it<br />
divides into 2 branches: the first reaches the external canthus of the<br />
eye and penetrates into the ear, and the second is directed towards the<br />
internal canthus of the eye and descends to the lower border of the<br />
zygomatic arch.<br />
2 - Disorders of this vessel caused by perverse energy manifest by<br />
the following signs:<br />
_ pain in the pharynx<br />
_ submental inflammation<br />
_ torticollis<br />
_ scapulo-brachialgia with sensation of a break.<br />
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Illnesses due to an internal perturbation of the energy of the<br />
small intestine are characterized by such signs as:<br />
_ deafness<br />
_ yellow sclera<br />
_ inflammation of the maxillary angle<br />
_ cervico-brachialgia<br />
_ pain of the mentum, elbow and forearm<br />
3 - In the preceding illnesses, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ rapidly remove the needle in case of heat and leave the needle in<br />
permanently in case of cold<br />
_ apply moxabustion in the case of blockage and weakening<br />
_ only needle the channel involved in case of absence of<br />
emptiness and fullness.<br />
4 - The word fullness cited in the paragraph designates the renying<br />
pulse 2 times smaller than that of Cun Kou.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the energetic vessel of the small intestine, the sixth channel of<br />
the system of the 12 jingmai. 308.<br />
1 - The Hand Taiyang-small intestine begins at the tip of the little finger, at the point<br />
Shaoze (SI 1), place of arrival of the Hand Shaoyin (He),<br />
_ reaches the points qiangu (SI 2), Houxi (SI 3), Wangu (SI 4), yanggu (SI 5), yanglao (SI 6)<br />
_ ascends directly to zhizheng (SI 7) on the ulnar side of the forearm<br />
_ arrives between the two tendons of the internal part of the elbow<br />
_ traverses the point Xiaohai (SI 8)<br />
_ passes the internal part of the arm outside Hand Yangming (LI) and Hand Shaoyang (SJ)<br />
_ arrives at the points Jianzhen (SI 9), Naoshu (SI 10), Tianzong (SI 11), Bingfeng (SI 12),<br />
Quyan (SI 13), Jianwaishu (SI 14) and Jianzhongshu (SI 15)<br />
_ inserts into the Dumai (GV) at the point Dazhui (GV 14) to unite with the opposite vessel<br />
_ from this point, it descends to the supraclavicular fossa<br />
_ reaches the axilla<br />
_ reaches Tanzhong (CV 17), where it branches<br />
_ goes back up to the pharynx<br />
_ redescends to the diaphragm<br />
_ crosses the point Shangwan (CV 12)<br />
_ arrives at the stomach<br />
_ passes to the side of the renmai (CV), approximately 2 cun above the umbilicus<br />
_ and penetrates into the small intestine.<br />
A branch leaves from the supraclavicular region (Quepen St 12),<br />
_ reaches the neck<br />
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_ passes to the points Tianchuang (SI 16) and Tianrong (SI 17)<br />
_ goes back up to the cheekbone to the point Quanliao (SI 18)<br />
_ arrives at the external canthus of the eye at the point Tonqziliao (GB 1)<br />
_ and ends at the point Tinggong (SI 19), where it penetrates deeply into the ear.<br />
Another branch leaves from the zygomatic region from Quanliao (SI 18)<br />
_ crosses the malar bone<br />
_ arrives at the internal canthus of the eye<br />
_ and unites with the Foot Taiyang (Bl).<br />
2 - The search for energetic points to determine the illnesses caused by the perverse<br />
energy permits discovery of the following clinical manifestations:<br />
_ pharyngitis<br />
_ submental inflammation with radiation to the neck<br />
_ scapulalgia with the feeling of fracture<br />
_ brachialgia with the sensation of a break. 309.<br />
These ailments originate from the insufficiency of organic liquid (12).<br />
Other illnesses of the Hand Taiyang (SI) can be caused either by an internal perturbation<br />
of the channel concerned or by that of an association of several channels. The clinical signs are:<br />
_ temporary deafness<br />
_ yellow sclera<br />
_ swelling of the cheek<br />
_ pain of the chin<br />
_ cervico-brachialgia<br />
_ pain in the neck and forearm.<br />
12. The taiyang is a channel which carries/conducts the water of the organism.<br />
3 - The treatment consists of:<br />
_ dispersing in case of fullness of perverse energy and tonifying in case of emptiness of<br />
the essential energy<br />
_ rapid needling in case of heat and leaving the needle in place in case of cold<br />
_ applying moxabustion in case of blockage and weakening of the concerned channel<br />
_ and treating only the channel affected without recourse to the Hand Shaoyin (He) in case<br />
of absence of emptiness and fullness.”<br />
II - N.V.N.:<br />
Documentation on the small intestine and its energetic vessel, the Hand Taiyang:<br />
1 - After Chapter 32 (“Normal Man Faced With a Shortage of Cereals”) of this classic:<br />
“The small intestine is 2 1/2 cun wide. Its diameter is 8 1/2 fen. Its length is 2 chang<br />
2 Chinese meters. It can hold 2 dou 4 sheng of food and 6 sheng 3.5 he of liquid.”<br />
2 - According to Chapter 31(“Intestines and stomach”) of this same classic:<br />
“In back, the small intestine adheres to the left side of the spine in multiple loops. It<br />
holds the alimentary products lending to evacuation by the large intestine.<br />
“In front, it adheres to the umbilical region in 16 sections. It is 2 1/2 cun large wide; its<br />
diameter is 8 1/2 fen and its length is 3 chang 3 Chinese meters”.<br />
3 - The Dacheng states:<br />
“The small intestine is the receiving organ. It also has an important role in digestion and<br />
transformation of nutritive substances.<br />
The activity of the small intestine is confined to the “red sphere” (sphere of action of the<br />
heart which corresponds to the color red).<br />
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The work of dividing up and reducing of food, which is already realized in the stomach,<br />
continues in the small intestine.<br />
The small intestine channel has more blood than energy. At the wei hour (13h-15h), the<br />
energetic-blood flow reaches its maximum level.” (Figure 32)<br />
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310.
Figure 32<br />
Hand Taiyang (SI). From 1 to 20: energetic direction of circulation.<br />
PARAGRAPH 8<br />
1 - The Foot Taiyang-Bladder vessel starts at the internal canthus of<br />
the eye, ascends to the forehead and arrives at the top of the cranium.<br />
A branch leaves from the top of the cranium and is directed<br />
towards the vestibulo-cochlear region.<br />
Another branch also leaves from the cranium, enters the brain,<br />
emerges at the nucha, goes around the supero-internal part of the<br />
shoulder, follows the spine in parallel to the lumbar region, penetrates<br />
into the pelvis, links up with the kidney and passes to the bladder.<br />
A branch leaves from the lumbar region, follows the spine,<br />
crosses the gluteal region and descends to the popliteal crease. 311.<br />
Another branch also leaves from the neck, also traverses the<br />
supero-internal part of the shoulder (but to the exterior of the previous<br />
one), descends the length of the vertebral column, traverses the<br />
external side of the buttock, arrives at the thigh, crosses the previous<br />
branch and is directed towards the center of the popliteal crease where<br />
it unites with the previous branch. Then, together, they descend toward<br />
the calf, reach behind the external malleolus, arrive at jinggu (great<br />
bone) at the external side of the foot and terminate at the external side<br />
of the little toe.<br />
2 - Attack of this vessel by perverse energy is indicated by the<br />
following signs:<br />
_ headache<br />
_ sensation of bulging eyes<br />
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_ neck pain of the torsion type<br />
_ pain in the spine<br />
_ back pain of the “broken” type<br />
_ difficulty rising up of the “compression” type<br />
_ calf pain of the “torn” type<br />
These signs constitute the syndrome Gua Jue (afflux of the malleolus).<br />
The illnesses of the bladder are:<br />
_ hemorrhoids<br />
_ fever and sensitivity to cold<br />
_ madness (demented state)<br />
_ frontal headache<br />
_ neck pain<br />
_ “yellow” tearing<br />
_ epistaxis<br />
_ nuchalgia<br />
_ dorsalgia<br />
_ lumbalgia<br />
_ pain in the coccyx<br />
_ pain of the calf and foot<br />
_ immobility of the little toe.<br />
3 - In the illnesses cited above, one must<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ remove the needle rapidly in case of heat and allow the needle to<br />
remain in permanently in case of blockage and weakening<br />
_ needle the concerned channel in case of absence of emptiness<br />
and fullness<br />
4 - When one says fullness, it designates renying 2 times larger<br />
than that of Cun Kou, and when one says emptiness, it designates renying<br />
2 times smaller than that of Cun Kou.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph describes the energetic vessel of the Foot Taiyang (Bl), the seventh<br />
channel of the system of the 12 jingmai. 312.<br />
1 - The Foot Taiyang-Bladder begins at the point jingming (Bl 1) at the internal canthus of<br />
the eye, following after the Hand Taiyang (SI),<br />
_ ascends to the forehead<br />
_ successively passes to the points Zanshu (Bl 2) and shenting (GV 24)<br />
_ reaches the points Maichong (Bl 3), Quchai (BL 4), Wuchu (Bl 5), Chengguang (Bl 6) and<br />
Tongtian (Bl 7).<br />
From Tongtian (Bl 7), it bears off to the left and right and unites with Baihui (GV 20) at the top of<br />
the cranium.<br />
* A branch leaves from Baihui (GV 20), arrives at the region above the ear, crosses the<br />
points shuaigu (GB 8), Fubai (GB 10) and qiaoyin (GB 11) to spread and moisten the muscular<br />
fibers (Gan Mai).<br />
* Vertical branches penetrate into the brain from the points Tongtian (Bl 7), luoque (Bl 8)<br />
and Yuzhen (Bl 9) and come back out at the nucha and arrive at the point Tianzhu (Bl 10).<br />
* From Tianzhu (BL 10), a vessel descends to Taodao (GV 13),<br />
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_ is directed towards the region located between the internal border of the scapula and the<br />
vertebral column, 1 1/2 cun from the latter,<br />
_ reaches the points Dazhu (Bl 11), Fengmen (Bl 12), Feishu (Bl 13), jueyinshu (Bl 14),<br />
Xinshu (Bl 15), Geshu (Bl 17), Ganshu (Bl 18), Danshu (Bl 19), Pishu (Bl 20), weishu (Bl 21),<br />
sanjiaoshu (Bl 22), shenshu (Bl 23), Dachangshu (Bl 27), Pangguanshu (Bl 28), Zhonglushu (Bl 29)<br />
and Baihuanshu (Bl 30),<br />
_ goes back up to the superior region of the sacral bone in passing the points<br />
Shangliao (Bl 31), Ciliao (Bl 32), Zhongliao (Bl 33), Xialiao (Bl 34) and Huiyang (Bl 35),<br />
_ redescends to the gluteal region and arrives at the points Chengfu (Bl 36), Fuxi (Bl 38)<br />
and weiyang (Bl 39),<br />
_ then it penetrates into the point weizhong (Bl 40) at the popliteal crease.<br />
* Another branch also leaves from Tianzhu (Bl 10),<br />
_ descends towards the internal border of the scapula<br />
_ runs along the spine from which it is separated by 3 cun<br />
_ passes the points Fufen (Bl 41), Phu (Bl 42), Gaohuang (Bl 43), shentang (Bl 44),<br />
yixi (Bl 45), Gueguan (Bl 46), hunmen (Bl 47), yanggang (Bl 48), yishe (Bl 49), weicang (Bl 50),<br />
Huangmen (Bl 51), zhishi (Bl 52), Baohuang (Bl 53) and zhibian (Bl 54)<br />
_ arrives at the ischium, 1 1/2 cun from the point Chengfu (Bl 36)<br />
_ descends towards the popliteal crease to unite with the previous branch<br />
_ arrives at the point heyang (Bl 55)<br />
_ traverses the calf<br />
_ passes the points Chengjin (Bl 56), Chengshan (Bl 57), Feiyang (Bl 58), Fuyang (Bl 59)<br />
_ reaches the postero-external area of the external malleolus at the point Kunlun (Bl 60)<br />
_ is directed towards the points Pushen (Bl 61), shenmai (Bl 62), jinmen (Bl 63),<br />
jinggu (Bl 64), shugu (Bl 65) and Tonggu (Bl 66)<br />
_ and arrives at the point zhiyin (Bl 67), located at the external side of the tip of the little<br />
toe, to unite with the Foot Shaoyin (Ki).<br />
2 - The search for energetic points disturbed by perverse energy in the determination of<br />
the illness permits discovery of the following ailments:<br />
_ headache due to an ascension of perverse energy 313.<br />
_ sensation of bulging eyes<br />
_ neck pain of a “disarrayed” type<br />
_ spinal pain of a broken type<br />
_ inability to lift the thigh<br />
_ the feeling of the popliteal crease being “knotted”<br />
_ sensation of a torn calf.<br />
All these signs manifest the length of the vessel and are caused by jue ni (afflux: flow in<br />
the wrong direction).<br />
Other illnesses can arise from either a perturbation of the channel of origin or from that<br />
of an association of several channels. The clinical manifestations are:<br />
_ hemorrhoids<br />
_ fever and cold sensitivity<br />
_ yin Madnesses and yang Madnesses<br />
_ frontal or occipital headache<br />
_ yellow sclera<br />
_ epistaxis<br />
_ dorsal back pain<br />
_ lumbar back pain<br />
_ pain in the coccyx<br />
_ knee pain<br />
_ calf pain, etc... .<br />
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3 - Treatment of these illnesses consists of:<br />
_ dispersing in case of fullness of perverse energy and tonifying in case of emptiness of<br />
the essential energy,<br />
_ making a rapid needling in case of heat and leaving the needle in place in case of cold,<br />
_ applying moxabustion in the case of blockage and weakening of the vessel<br />
_ and treating only the concerned channel without recourse to the Foot Shaoyin (Ki) in<br />
cases of absence of the signs of emptiness and fullness.”<br />
II - Zhang Shi comments:<br />
“After the Shanghan lun (13), in disease of the taiyang, the pulse is superficial, the head<br />
and neck are stiff and painful, the individual is discontented... the headache of “taiyang” origin<br />
is cured at the end of the 7th day because the perverse energy ends its crossing of the channel.<br />
But, in diseases of the Shanghanlun (Evolutive diseases of Cold), the perverse energy also<br />
evolves according to the 6 channels (3 yin and 3 yang), then it returns to the taiyang. For this<br />
reason, these diseases are due only to an attack on the energy of the 3 yin and 3 yang without<br />
organic lesion. 314.<br />
The study of the signs of stiffness and pain of the head and neck show that the illness<br />
originates from the disorder of the channel. As a result, the perverse qi must always be<br />
eliminated from the xing (bodily form). Consequently, when the vital qi is affected, it always<br />
causes disease at the level of the xing.”<br />
13. “Evolutive diseases of 3 yin and 3 yang” according to the Shanghan lun. NVN Edition.<br />
III - N.V.N.:<br />
Documentation on the bladder and its energetic vessel, the Foot Taiyang:<br />
1 - According to the Nanjing:<br />
The bladder weighs 9.2 liang; its length measures 9 cun.<br />
It is located below the kidneys and can hold 9 sheng 2 he of urine. Because of a very<br />
specific pathway, the inferior “mouth” of the small intestine is the “superior mouth” of the<br />
bladder, by which the liquid substance arrives.<br />
2 - According to the Dacheng:<br />
a - The bladder is like a “frontier post” where the organic liquid gathers. It is the last<br />
relay of energetic transformation.<br />
The activity of the bladder is limited to the “black sphere” (sphere of action of the kidney<br />
which corresponds to the color black).<br />
The bladder possesses 2 meatuses: the inferior, which excretes the urine, and the<br />
superior, which receives the components of organic water after purification at the level of the<br />
kidney and intestine. These meatuses are dependent on the essential energy. If this energy is in a<br />
hypotonic state, it provokes various disorders according to the section effected.<br />
At the level of the superior meatus, it causes an overflowing of organic liquid and its<br />
reflux into the large intestine, hence diarrhea.<br />
At the level of the inferior meatus, it provokes an accumulation of liquid in the bladder,<br />
hence urinary retention.”<br />
b - The bladder channel has more blood than energy. At the Chen hour (15h-17h), the<br />
energetic-blood flow reaches its maximum level.” (Figure 33)<br />
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315.
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PARAGRAPH 9<br />
Figure 33<br />
Foot Taiyang (Bl). From 1 to 21: energetic direction of energy.<br />
1 - The Foot Shaoyin-kidney vessel begins at the tip of the little toe,<br />
crosses the sole of the foot, arrives at the point Rangu (Ki 2), reaches<br />
behind the internal malleolus to the middle of the calcaneus to ascend to<br />
the calf, is directed towards the internal side of the popliteal crease,<br />
ascends to the postero-internal surface of the thigh, goes directly to the<br />
antero-internal surface of the vertebral column, penetrates into the<br />
kidney and links up to the bladder.<br />
A branch leaves the kidney, crosses the liver and diaphragm,<br />
penetrates into the lung, runs alongside the laryngo-pharyngeal<br />
apparatus and is directed towards the root of the tongue.<br />
Another branch leaves the lung, encircles the heart and inserts<br />
into the middle of the thorax.<br />
2 - Attack of this vessel by perverse energy is characterized by<br />
the following signs:<br />
_ sensation of hunger but refuses to eat<br />
_ dry face like dried wood<br />
_ blood-streaked expectoration<br />
_ dyspnea<br />
_ desire to stand up while in the seated position<br />
_ diminution of visual acuity<br />
_ upset stomach<br />
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_ insufficient energy and fright (the subject has the feeling that<br />
one has confined him)<br />
_ cardiac palpitations.<br />
These signs constitute the syndrome Gu Jue (afflux of the energy of<br />
bone).<br />
Perturbation of internal origin of the kidney energy is<br />
characterized by the following clinical manifestations:<br />
_ sensation of heat in the mouth 316.<br />
_ dryness of the tongue<br />
_ inflammation of the throat<br />
_ sensation of energetic fullness<br />
_ dryness and pain of the throat<br />
_ anxiety<br />
_ heart pain<br />
_ icterus<br />
_ diarrhea<br />
_ spinal pain and pain of the inner thigh<br />
_ impotence and cold limbs<br />
_ clinomania (14)<br />
_ pain and sensation of heat in the soles of the feet.<br />
3 - In the illnesses cited above, one must<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ rapidly remove the needle in case of heat and leave the needle in<br />
permanently in case of cold<br />
14. Excessive desire to stay in bed.<br />
_ apply moxabustion in case of blockage and weakening<br />
_ needle only the concerned channel in case of absence of<br />
emptiness and fullness.<br />
After moxabustion, it is advised to consume raw meat, loosen the<br />
belt, undo the bun, lean on a cane, put one’s shoes on and walk a<br />
hundred footsteps.<br />
4 - The word fullness designates the Cun Kou pulse 2 times larger<br />
than renying, and the word emptiness, Cun Kou 2 times smaller than that<br />
of renying.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph defines the energetic vessel of the Foot Shaoyin (Ki), the eighth channel<br />
of the system of 12 jingmai.<br />
1 - The Foot Shaoyin-kidney starts under the little toe,<br />
_ is directed towards the sole of the foot to the point Yongquan (Ki 1)<br />
_ passes in front of the internal malleolus, under the scaphoid tuberosity, to Rangu (Ki 2)<br />
_ arrives behind the internal malleolus to the point Taixi (Ki 3)<br />
_ redescends below and behind the internal malleolus, in front of the Achilles tendon, to<br />
the points Dazhong (Ki 4), Shaohai (Ki 6) and shuiquan (Ki 5) (15)<br />
_ then from the external part of Dazhong (Ki 4), it reascends again to the internal<br />
malleolus<br />
_ passes behind the 2 vessels, taiyin (Sp) and jueyin (Li), and crosses the 2 points<br />
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Fuliu (Ki 7) and Jiaoxin (Ki 8)<br />
_ reaches Sanyinjiao (Sp 6) belonging to the taiyin (Sp) vessel<br />
_ runs alongside the internal surface of the calf 317.<br />
_ crosses the point Zhubin (Ki 9)<br />
_ arrives at the internal side of the popliteal crease, to the point yingu (Ki 10)<br />
_ runs alongside the postero-internal surface of the thigh<br />
_ reaches the spine and unites with Changqiang (GV 1)<br />
_ is directed to the front, to the pubis, and crosses the points henggu (Ki 11),<br />
qixue (Ki 13), Dahe (Ki 12) (16), simen (Ki 14), Zhongzhui (Ki 15) and Huangshu (Ki 16)<br />
_ from Huangshu (Ki 16), that is to say, on both sides of the umbilicus belonging to the<br />
kidney, it passes to the umbilicus<br />
_ and is directed toward the points guanyuan (CV 4) and Zhongli (CV 3) of the renmai (CV)<br />
in order to reach the bladder where it terminates (17).<br />
A vessels leaves from Huangshu (Ki 16),<br />
_ penetrates into the kidney<br />
_ ascends directly to Shanggu (Ki 17), Shiquan (Ki 18), yindu (Ki 19), Tonggu (Ki 20),<br />
_ crosses the liver<br />
_ passes to the point Youman (Ki 21)<br />
_ crosses the diaphragm<br />
_ reaches the point Bulang (Ki 22) in order to penetrate into the lung<br />
_ comes back out at the points shenfeng (Ki 23), Lingxu (Ki 24), shentang (Ki 25),<br />
Yuzhong (Ki 26) and shufu (Ki 27)<br />
15. According to Ma Shi, Shaohai (Ki 6) must be in front of shuiquan (Ki 5).<br />
16. Ma Shi had placed Dahe (Ki 12) after qixie (Ki 13). Certainly, it is a matter of an error during printing.<br />
17. This important study permits better understanding of the true energetic trajectories of the kidney at the level of the<br />
Dan Dian (sub-umbilical region).<br />
_ reaches the laryngo-pharyngeal apparatus<br />
_ inserts into the point renying (St 9)<br />
_ and terminates at the base of the tongue.<br />
Another branch leaves from shengtang (Ki 25)<br />
_ encircles the heart<br />
_ inserts into the point Tanzhong (CV 17), at the interior of the thorax, to unite with the<br />
Hand Jueyin (XB) vessel.<br />
2 - The search for energetic points in determination of the attack of this vessel by<br />
perverse energy permits discovery of the following clinical signs:<br />
_ hunger sensation but refuses to eat (18)<br />
_ weight loss and “dryness” of the body (19)<br />
_ blood-tinged expectoration<br />
_ shortness of breath (sterterous respiration)<br />
_ desire to get up while in the seated position<br />
_ visual trouble<br />
_ restlessness and fright (from insufficiency of energy)<br />
_ fear and anxiety (as if one wanted to confine him).<br />
`All these signs come from disorders of the energy of the kidney which commands the bones. This<br />
is why they constitute the syndrome Ge Jue (afflux of the energy of bone). Other complications<br />
have, for the most part, the same origin.<br />
3 - Treatment of these ailments consists of:<br />
_ dispersing in case of fullness of perverse energy and tonifying in case of emptiness of<br />
the essential energy<br />
_ practicing rapid needling to disperse heat and leaving the needle in permanently to<br />
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318.
tonify in case of cold<br />
_ applying moxabustion in case of obstruction/compression of the energy of the channel<br />
_ treating only the concerned channel without recourse to the Foot Taiyang (Bl) in case of<br />
the absence of signs of emptiness and fullness.<br />
After the moxabustion, it is wise for the patient to consume much raw meat, relax his belt,<br />
undo his hair, grasp a cane and put one’s shoes on in order to make a hundred steps and, above all,<br />
avoid fatigue to not aggravate the illness because the kidney energy is already in a state of<br />
insufficiency.”<br />
II - N.V.N.:<br />
a) Diet and advice to engage in walking after moxabustion are no longer mentioned in<br />
relation to this vessel to the exclusion of others because the kidney, governing water, is the “root”<br />
of the human body. The text has emphasized this point because the patient often neglects these<br />
precautions.<br />
b) Documentation on the kidney and its energy, the Foot Shaoyin:<br />
According to the Nanjing:<br />
“The kidneys are two in number and each weigh 1 jin 2 liang. They have an ovoid shape and<br />
attach to the 14th (2nd lumbar) vertebrae, from which they are separated by 1 1/2 cun.”<br />
According to the Dacheng:<br />
“The kidney is the generator (source) organ of the total potential energy of the organism.<br />
It confers power to the body and sharpness to the mind.<br />
18. This is due to the fullness of “Emptiness-fire”.<br />
19. Because the kidney governs the bones.<br />
The kidney also collects and stores the surplus jing (essence) of all 5 organs. It is<br />
therefore the site of concentration of all jing of the organism: anatomic jing, sexual jing, sensorial<br />
jing and mentational (psychological) jing. It gives vitality to the hair and insures maintenance of<br />
the bones.<br />
It represents taiyin in yin and communicates with the energy of winter. It is in<br />
relationship with the North and the color black. It corresponds to:<br />
_ salty in the gamut of sapors<br />
_ water in the cycle of the 5 movements<br />
_ the sow in the animal kingdom<br />
_ the bean in the vegetable kingdom<br />
_ winter in the seasonal cycle<br />
_ the planet “sheng” (Mercury) in the star constellations<br />
_ the note “Yu” in music<br />
_ the number 6 in the numeric system<br />
_ stench in the gamut of odors<br />
_ urine in the area of secretions.<br />
The kidney channel contains more energy than blood. At the “You” hour (17h-19h), the<br />
energetic and blood flow reaches its maximum level.” (Figure 34)<br />
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319.
PARAGRAPH 10<br />
Figure 34<br />
Foot Shaoyin (Ki). From 1 to 15: circulatory direction of the energy.<br />
1 - The Hand Jueyin-xin bao luo (XB) vessel starts in the middle of the<br />
thorax, links up with the xinbao (XB), descends to the diaphragm and<br />
branches to the sanjiao (SJ).<br />
A branch leaves from the middle of the thorax, comes back out by<br />
the ribs, descends 3 cun from the axillary fold, ascends to the axilla,<br />
goes around the arm between the 2 tendons, reaches the palm of the<br />
hand and arrives at the tip of the middle finger.<br />
Another branch leaves from the palm of the hand and reaches the<br />
tip of the ring finger.<br />
2 - Disorders of this vessel caused by perverse energy manifest by<br />
the following signs:<br />
_ sensation of heat in the palm of the hand<br />
_ brachialgia<br />
_ elbow pain<br />
_ axillary inflammation. 320.<br />
In serious cases:<br />
_ thoracic fullness and oppression<br />
_ anxiety<br />
_ cardiac palpitations<br />
_ red facies<br />
_ yellow sclera<br />
_ groundless, incessant laughter.<br />
Disorders of this vessel caused by an internal perturbation is<br />
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indicated by the following clinical signs:<br />
_ anxiety<br />
_ heart pain<br />
_ sensation of heat in the palm of the hand.<br />
3 - In the illnesses cited above, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ rapidly remove the needle in case of heat and leave the needle in<br />
permanently in case of cold<br />
_ apply moxabustion in case of blockage/accumulation<br />
_ needle only the affected channel in case of absence of emptiness<br />
and fullness.<br />
4 - The word fullness designates the Cun Kou pulse larger than the<br />
renying, and the word emptiness , the Cun Kou smaller than the renying.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph describes the energetic vessel of the xin bao luo (XB), the ninth channel<br />
of the system of the 12 jingmai.<br />
1 - The Hand Jueyin-xin bao luo (XB) arises in the middle of the thorax,<br />
_ passes to the xinbao below the heart to go in relationship with the Foot Shaoyin (Ki)<br />
_ arrives at Tanzhong (CV 17)<br />
_ descends to the diaphragm<br />
_ reaches the points Zhongwan (CV 12) and yinjiao (CV 7), responding to the sanjiao (SJ).<br />
• A branch leaves from the xin bao luo,<br />
_ follows the inner thoracic wall<br />
_ comes back out at the ribs<br />
_ arrives at the point Tianchi (XB 1), 3 cun below the axilla<br />
_ goes back up towards the axilla and goes around the shoulder<br />
_ arrives at the point Tianquan (XB 2) of the arm<br />
_ circulates between the 2 vessels, Hand Taiyin (Lu) and Hand Shaoyin (He)<br />
_ and penetrates into the elbow at the point Quze (XB 3).<br />
From the elbow, it descends toward the forearm,<br />
_ circulates between the two tendon and crosses the points Ximen (XB 4), Jianchi (XB 5),<br />
Neiguan (XB 6) and Daling (XB 7)<br />
_ arrives at the point Laogong (XB 8) of the palm of the hand 321.<br />
_ and directly rejoins the tip of the middle finger at the point Zhongchong (XB 9).<br />
• A branch leaves from the palm of the hand and arrives at the tip of the ring finger to<br />
connect with the Hand Shaoyang (SJ) vessel.<br />
2 - The search for energetic points affected by perverse energy in determination of the<br />
illness permits discovery of the following clinical manifestations:<br />
_ sensation of heat in the palm of the hand<br />
_ thoracic and costal fullness and oppression<br />
_ anxiety.<br />
These signs belong to the energetic vessel of the xin bao luo (XB).<br />
3 - Treatment consists of:<br />
_ dispersion in case of fullness of perverse energy and tonification in case of emptiness of<br />
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essential energy<br />
_ practicing rapid needling to disperse in case of heat and leaving the needle in<br />
permanently to tonify in case of cold<br />
_ applying moxabustion to dissolve accumulation and activate the circulation of energy<br />
_ treating only the channel concerned without recourse to the Hand Shaoyang (SJ) in case<br />
of the absence of signs of emptiness and fullness.<br />
4 - How do you recognize the fullness?<br />
When Cun Kou is larger and more agitated than renying. In this case, the xin bao luo is in<br />
fullness and one must disperse the Hand Jueyin (XB) on the one hand, and, on the other hand,<br />
tonify the Hand Shaoyang (SJ).<br />
How do you recognize the emptiness?<br />
When Cun Kou is smaller than renying, without agitation. In this case, the xin bao luo is<br />
in emptiness; one must tonify the Hand Jueyin (XB) on the one hand, and, on the other hand,<br />
disperse the Hand Shaoyang (SJ).”<br />
II - N.V.N.:<br />
Documentation on the xin bao luo and its energetic vessel, the Hand Jueyin (XB):<br />
1 - According to the Nanjing:<br />
“This vessel has name and form. Its external trajectory begins at the point Tianchi (XB 1)<br />
below the axilla and ends at the point Zhongchong (XB 9) at the tip of the middle finger. Its organ<br />
is located below the heart in the form of an yellow fatty mass which envelopes the heart. Its pulse<br />
waves are found at the “foot” pulse (Chi) of the right radial groove.”<br />
2 - According to the Dacheng:<br />
“The jueyin of the hand substitutes for Ministerial fire in order to carry out the orderly<br />
movements of Imperial fire (heart). It therefore bears the name “Master of heart” (Xin Zu). But<br />
envisioned as a circuit or energetic pathway, it bears the name xin bao luo (vessel-envelope of the<br />
heart). 322.<br />
In summary, jueyin of the hand has two names: but in reality, there is only one energy,<br />
Ministerial fire, which circulates there.<br />
The Hand Jueyin (XB) contains more blood than energy. At the “Xu” hour (19h-21h), the<br />
energetic and blood flow attains it maximum level.<br />
It constitutes the site of conservation of Ministerial fire (organic heat). It forms a very<br />
dense energetic layer enveloping the heart whose purpose is to establish a system of efficient<br />
defense around the heart organ, considered to be the center of life.”<br />
3 - Ma Shi concludes:<br />
“The xin bao luo is found underneath the heart, between the diaphragm and pleura. It<br />
adheres to the diaphragm by a substance resembling a mass of yellow fat which envelops the<br />
heart. This substance has a number of very fine ramifications which attach to the lung and heart.<br />
Lack of knowledge of this vessel by future generations will be harmful and truly<br />
reprehensible.” (Figure 35)<br />
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Figure 35<br />
Hand Jueyin (xinbao: XB). From 1 to 12: energetic direction of energy.<br />
PARAGRAPH 11 323.<br />
1 - The Hand Shaoyang-sanjiao (SJ) vessel starts at the tip of the ring<br />
finger, is directed towards the interdigital space, arrives at the wrist,<br />
reaches the interosseous space of the forearm, passes to the elbow,<br />
ascends to the arm and shoulder, passes behind the Foot Shaoyang (GB)<br />
vessel, enters into Quepen (supraclavicular region), spreads to the point<br />
Tanzhong (CV 17), connects to the xin bao luo (XB), descends to the<br />
diaphragm and penetrates into the sanjiao (SJ).<br />
A branch leaves from Tanzhong (CV 17), ascends to Quepen, reaches<br />
the neck, arrives behind the ear, ascends again to the region above the<br />
ear, descends and goes around the maxillary angle and comes back out at<br />
the cheekbone (in front of the ear).<br />
Another branch leaves from behind the ear, penetrates into the<br />
ear, comes back out in front of the ear, passes Kezhuren (GB 3), descends<br />
and crosses the previous branch at the level of the maxillary angle and<br />
terminates at the external canthus of the eye.<br />
2 - Attack of this vessel by perverse energy results in the<br />
following signs:<br />
_ hypoacusia and tinnitus<br />
_ pharyngitis<br />
_ throat pain.<br />
Perturbation of the energy of the sanjiao is manifest by such<br />
signs as:<br />
_ excessive sweating<br />
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_ pain of the external canthus of the eye<br />
_ maxillary inflammation<br />
_ pain in front of the ear and of the arm, elbow and forearm<br />
_ inability to move the ring or little fingers.<br />
3 - In the illnesses cited above, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ rapidly remove the needle in case of heat and leave the needle in<br />
permanently in case of cold<br />
_ apply moxabustion in case of blockage and weakening<br />
_ only needle the concerned channel in case of absence of<br />
emptiness and fullness.<br />
4 - The word fullness designates renying 2 times larger than Cun<br />
Kou, and the word emptiness, renying 2 times smaller than that of Cun<br />
Kou.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 324.<br />
“This paragraph describes the energetic vessel of the sanjiao (SJ), the tenth channel of the<br />
system of 12 jingmai.<br />
1 - Hand Shaoyang-sanjiao (SJ) starts at the point guanchong (SJ 1) at the tip of the ring<br />
finger,<br />
_ reaches the points Yemen (SJ 2) and Zhongzhu (SJ 3)<br />
_ arrives at yangchi (SJ 4), located at the wrist between the 2 bones of the forearm<br />
_ passes to the point Tianjing (SJ 10)<br />
_ goes up again to the posterior part of the arm<br />
_ arrives at the 2 points qinglengyuan (SJ 11) and Xiaolu (SJ 12)<br />
_ passes between the Hand Taiyang (SI) and Hand Yangming (LI)<br />
_ goes up to the shoulder<br />
_ arrives at the points Naohui (SJ 13), Jianliao (SJ 14) and Tianjiao (SJ 15)<br />
_ passes behind the Foot Shaoyang (GB)<br />
_ crosses the points Bingfeng (SI 12) and Jianjing (GB 21)<br />
_ goes down to Quepen and arrives outside the Foot Yangming (St)<br />
_ unites with the shangjiao (Upper Jiao) at the point Tanzhong (CV 17)<br />
_ then spreads around the xin bao luo (XB)<br />
_ redescends to the diaphragm<br />
_ branches to the bladder<br />
_ tightly grabs the xiajiao (Lower Jiao)<br />
_ and gathers at the upper part of the kidney.<br />
• A branch leaves from Tanzhong (CV 17),<br />
_ ascends towards the external side of Quepen (supraclavicular region)<br />
_ arrives at the nucha<br />
_ passes to the point Dazhui (GV 14)<br />
_ reaches the point Tianyou (SJ 16)<br />
_ is directed behind the ear<br />
_ crosses the points yifeng (SJ 17), qimai (SJ 18) and Jiaosun (SJ 20)<br />
_ directly rejoins the points Xuanli (GB 6) and Linqi (GB 15)<br />
_ arrives at the points yangbai (GB 14) and jingming (Bl 1)<br />
_ goes back down to the maxillary bone<br />
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_ then reascends to the zygomatic bone, to unite with the point Quanliao (SI 18).<br />
• Another branch leaves from the point yifeng (SJ 17)<br />
_ penetrates into the ear<br />
_ comes back out at the point Tinggong (SI 19)<br />
_ arrives at Erman (SJ 21) and Erheliao (SJ 22) to be directed to the external canthus of<br />
the eye<br />
_ unites with the point Tongziliao (GB 1)<br />
_ then goes back up to the point sizhukong (SJ 23).<br />
2 - The search for energetic points disturbed by perverse energy in determination of the<br />
illness is indicated by the following clinical manifestations:<br />
_ temporary deafness<br />
_ tinnitus, etc...<br />
which are due to the attack of the energetic part of the sanjiao (SJ).<br />
Other ailments can be caused either by a perturbation (endogenous origin) of the channel<br />
concerned or by that of an association of several channels. The clinical signs are:<br />
_ sweating 325.<br />
_ pain of the external canthus of the eye<br />
_ pain of the ring finger<br />
_ inability to move the little finger.<br />
3 - To treat the illnesses cited above, it is advised to:<br />
_ disperse in case of fullness of perverse energy and tonify in case of emptiness of the<br />
essential energy<br />
_ practice rapid needling to disperse in case of heat and allow the needle to remain in<br />
permanently to tonify in case of cold<br />
_ apply moxabustion in case of blockage and weakening of the energy<br />
_ and only needle the points of the channel concerned without resorting to the Hand<br />
Jueyin (XB) in case of the absence of signs of emptiness and fullness.”<br />
II - N.V.N.:<br />
Documentation on the sanjiao (SJ) and its energetic vessel, the Hand Shaoyang (SJ):<br />
According to the Dacheng:<br />
The Hand Shaoyang (SJ) has not only name, but also form. It starts at the point guanchong<br />
(SJ 1), located at the tip of the 4th finger, and ends at the point sizhukong (SJ 23). Its bowel joins<br />
the right kidney.<br />
Some authors think that this vessel has only name without anatomic form. This error has<br />
as as its origin qiu Yue ren (alias Bian Que, 500 B.C.) and has been perpetuated by Wang shu he<br />
(210-285 A.D.) up to our times.<br />
Its pulse manifests at the “Foot” pulse of the right wrist, like that of the xin bao luo (XB).<br />
With the xin bao luo (XB), it constitutes the “yin-yang, interior-exterior” system.<br />
sanjiao (SJ) is responsible for the energetic metabolism of the entire organism. In other<br />
words, organic activities, such as the distribution of energy, blood and organic liquid, depend on<br />
the energetic effects of the sanjiao (SJ).<br />
In this manner, the functions of the sanjiao (SJ) tend to become generalized to include,<br />
therefore, the totality of the energetic systems of the body divided into 3 distinct parts: shangjiao<br />
(Upper Jiao: cardia), zhongjiao (middle jiao: fundus) and Xiaojiao (Lower Jiao: pylorus).<br />
The Hand Shaoyang (SJ) has more energy than blood. At the Hai hour (21h-23h), the<br />
energetic and blood flow reach its maximal level.<br />
The vessel of the sanjiao (SJ) receives the Hand Jueyin (XB) vessel. It is a “loyal bowel”<br />
that coordinates yin and yang and unblocks congestions.” (Figure 36)<br />
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326.
PARAGRAPH 12<br />
Figure 36<br />
Foot Shaoyang (sanjiao: SJ). From 1 to 19: circulatory direction of energy.<br />
1- The Foot Shaoyang-Gallbladder vessel begins at the external canthus<br />
of the eye, reaches the temporal region, descends behind the ear,<br />
arrives at the neck, passes in front of the Hand Shaoyang (SJ), arrives<br />
at the shoulder, is directed behind the Hand Shaoyang (SJ) and<br />
penetrates into Quepen (supraclavicular region).<br />
A branch leaves from behind the ear, penetrates into the ear,<br />
comes back out in front of the ear and arrives at the external canthus of<br />
the eye.<br />
A branch leaves from the external canthus of the eye, descends to<br />
the point Daying (St 5), unites with the Hand Shaoyang (SJ) vessel, 327.<br />
arrives under the malar bone, above the point Jiache (St 6), descends to<br />
the neck, unites with the previous branch at Quepen to penetrate into<br />
the thorax, crosses the diaphragm, penetrates into the liver, links up<br />
with the gallbladder, descends again to the hypochondria, comes back<br />
out at the point qixie (qichong- St 30), encircles the pubis and penetrates<br />
into the coxo-femoral (hip) joint.<br />
A vertical branch also leaves from Quepen, descends to the front<br />
of the axilla, runs alongside the thorax, is directed towards the internal<br />
surface of the buttock, unites with the previous branch at the level of<br />
the coxo-femoral joint and descends the length of the external surface<br />
of the thigh, arrives at the external surface of the knee joint, descends<br />
towards the front of the fibula, runs alongside the external surface of<br />
the leg, to the point Juegu (Xuanzhong- GB 39), arrives in front of the<br />
external malleolus, crosses the top of the foot and ends at the tip of the<br />
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4th toe.<br />
A branch leaves from the top of the foot, is directed towards the<br />
1st intermetatarsal space and returns by the nail in crossing it to unite<br />
at the site called “three hairs”, located in front of the metatarso-<br />
phalangeal joint.<br />
2 - Attack of this vessel by perverse energy is characterized by<br />
the following signs:<br />
_ bitter mouth<br />
_ frequent sighing<br />
_ intercostal pains<br />
_ difficulty turning over.<br />
In serious cases,<br />
_ dusty complexion<br />
_ dryness of the skin<br />
_ sensation of heat at the external part of the foot.<br />
These signs constitute the syndrome yang Jue (afflux of yang).<br />
Internal disorder of the gallbladder manifests by such signs as:<br />
_ headache<br />
_ submaxillary pain<br />
_ pain at the external canthus of the eye<br />
_ painful inflammation of the supraclavicular fossa (Quepen)<br />
_ hypochondralgia<br />
_ anthrax, lymphadenitis<br />
_ sweating<br />
_ “Nue” illness (fever and cold sensitivity)<br />
_ thoraco-abdominal and coxo-femoral pain<br />
_ thigh pain and knee pain to Juegu (GB 39- Xuanzhong)<br />
_ pain in front of the external malleolus<br />
_ and inability to move the 4th and 5th toes.<br />
3 - In the ailments cited above, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ rapidly remove the needle in case of heat and leave the needle in<br />
permanently in case of cold<br />
_ apply moxabustion in case of blockage and weakening 328.<br />
_ only needle the concerned channel in case of the absence of<br />
emptiness and fullness.<br />
4 - The word fullness designates the renying pulse 2 times larger<br />
than Cun Kou, and the word emptiness, the renying pulse 2 times smaller<br />
than Cun Kou.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph concerns the energetic vessel of the gallbladder, the eleventh channel of<br />
the system of 12 jingmai.<br />
1 - The Foot Shaoyang (GB) begins at the point Tongziliao (GB 1), located at the external<br />
canthus of the eye,<br />
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_ passes to the points Tinghui (GB 2) and Kezhuren (Shangguan- GB 3)<br />
_ goes up to the angle of the forehead and reaches the point hanyan (GB 4)<br />
_ descends to the points Xuanlu (GB 5) and Xuanli (GB 6)<br />
_ reascends above the ear at the level of the scalp line and arrives at the points<br />
Qubin (GB 7) and shuaigu (GB 8).<br />
From shuaigu (GB 8), it goes back down, encircling the ear,<br />
_ crosses the points Tianchong (GB 9), Fubai (GB 10), qiaoyin (GB 11) and Wangu (GB 12).<br />
From Wangu (GB 12), it goes back over the front of the cranium, to the point<br />
yangbai (GB 14) to link up to the point jingming (Bl 1).<br />
From jingming (Bl 1), it goes up again to the cranium,<br />
_ passes Lingqi (GB 15), Muchuang (GB 16), Zhenying (GB 17), Chengling (GB 18),<br />
Nao Kong (GB 19) and Fengchi (GB 20),<br />
_ descends to the neck and crosses the point Tianyou (SJ 16)<br />
_ is directed toward the front of the Hand Shaoyang (SJ) and arrives at the shoulder<br />
_ passes to the point Jiangjing (GB 21)<br />
_ radiates to the left and right behind the Hand Shaoyang (SJ) vessel<br />
_ is directed towards the points Dazhui (GV 14), Dazhu (Bl 11) and Bingfeng (SI 12)<br />
_ and arrives at the external side of Quepen (supraclavicular fossa).<br />
• A branch leaving from the point Neiru (Nao Kong-GB 19), located behind the ear,<br />
_ passes to the point yifeng (SJ 17) and penetrates into the ear<br />
_ comes back out at the point Tinggong (SI 19) and goes back up towards the external<br />
canthus of the eye, to the point Tongziliao (GB 1).<br />
• A branch leaves from Tongziliao (GB 1),<br />
_ descends to the point Daying (St 5)<br />
_ unites with the Hand Shaoyang (SJ) vessel in the space where Quanliao (SI 18) is found<br />
_ passes to the point Jianche (St 6) and redescends to Quepen uniting with the previous<br />
branch,<br />
_ penetrates into the thorax 329.<br />
_ reaches the external side of the point Tianchi (Tianhui- XB 1),<br />
_ crosses the diaphragm and arrives at the point qimen (Li 14) and links up with the<br />
gallbladder<br />
_ passes to the point Riyue (GB 24)<br />
_ runs along the inner wall of the abdomen<br />
_ arrives at the points Zhangmen (Li 13) and qichong (St 30)<br />
_ goes around the pubis and is directed towards the coxo-femoral (hip) joint, where the<br />
point Huantiao (GB 30) occurs.<br />
• A vertical branch leaves from Quepen,<br />
_ descends towards the axilla<br />
_ runs alongside the thorax<br />
_ crosses the points Yuanye (Bl 22), Zheyin (GB 23), Riyue (GB 24), jingmen (GB 25),<br />
Daimai (GB 26), Wushu (GB 27), weidao (GB 28) and Juliao (GB 29)<br />
_ passes the sacral region and penetrates into Shangliao (Bl 31) and Zhongliao (Bl 32) to<br />
unite with the Foot Taiyang (Bl)<br />
_ reaches the points Zhongdu (GB 32) and yangguan (GB 33)<br />
_ arrives in front of and behind the head of the fibula, to Yanglingquan (GB 34)<br />
_ descends the length of the fibula<br />
_ passes to yangjiao (GB 35), guanming (GB 37) and Quegu (Xuanzhong- GB 39)<br />
_ arrives in front of the external malleolus<br />
_ reaches Linqi (GB 41) and Xiaxi (GB 43), located in the dorsal region of the foot<br />
_ and passes to the tip of the 4th toe, where the point qiaoyin (GB 44) is found.<br />
• A vessel arises from the point Linqi (GB 41),<br />
_ reaches the tip of the great toe<br />
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_ and returns towards the toenail, crossing it, to end behind it at the reunion of the “three<br />
hairs”, to link up to the Foot Jueyin (Li).<br />
2 - The search for energetic points perturbed by perverse energy in the determination of<br />
the illness permits demonstrating such clinical signs as bitter mouth, frequent sighing, etc...<br />
which are all due to the movements of reflux (contrary afflux) of the energy.<br />
Other ailments of the gallbladder can be caused either by an internal perturbation of the<br />
concerned channel or by that of an association of several channels whose clinical signs are<br />
generally headaches, submental pain, etc... .<br />
As for the syndrome called “intermittent fever and cold sensitivity”, the explanation is as<br />
follows: “shaoyang is the 1st yang. It occurs in the internal area (yin) of the external layer (yang)<br />
whose interior is the location of the 3 yin. Therefore, shaoyang is the mid-external (yang)<br />
channels and mid-internal (yin) channel. This is why attack of shaoyang manifests by<br />
intermittent signs of fever (yang) and chills (yin).”<br />
3 - Treatment of the illnesses of the Foot Shaoyang (GB) consist of:<br />
_dispersing in case of fullness of perverse energy and tonifying in case of emptiness of<br />
the essential energy<br />
_ performing rapid needling to disperse in case of heat and leaving the needle in<br />
permanently to tonify in case of cold<br />
_ apply moxabustion in case of blockage/weakening of the energy of the concerned channel<br />
_ and treating only the channel affected without recourse to the Foot Jueyin (Li) in case of<br />
the absence of signs of emptiness and fullness.”<br />
II - N.V.N.:<br />
Documentation on the gallbladder and its energetic vessel, the Foot Shaoyang:<br />
1 - According to the Nanjing:<br />
“The gallbladder weighs 3.3 liang. Its length is 3 cun. It is located in the interior of the<br />
“short” lobe of the liver and contains 3 he of liquid jing (bile).<br />
The gallbladder is a bowel devoted to the cause of equity and loyalty. It is that which has<br />
power over decisions.<br />
The gallbladder gives verdict on the energetic states of the 5 organs and 6 bowels.”<br />
2 - According to the Dacheng:<br />
• “The activity of the gallbladder is limited to the “green sphere” (sphere of action of the<br />
liver). It is a peaceful and silent bowel.<br />
• With the exception of the gallbadder. the other bowels allow passage of the impure<br />
elements in transit. This is why one gives it the name “pure and silent bowel”.<br />
• The Foot Shaoyang (GB) channel has more energy than blood. At the “Zi” hour (23h-1h),<br />
the energetic and blood flow reach its maximal volume. (Figure 37)<br />
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330...<br />
331.
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330.
PARAGRAPH 13<br />
Figure 37<br />
Foot Shaoyang (GB). From 1 to 32: circulatory direction of the energy.<br />
1 - The Foot Jueyin-liver vessel begins at the place called “3 hairs” on<br />
top of the great toe, ascends to the top of the foot, arrives 1 cun in front<br />
of the internal malleolus and passes 8 cun above it, intersects the taiyin<br />
(Sp) vessel, reaches the internal part of the popliteal crease and inner<br />
thigh to penetrate into the pubic hair, encircles the genital organs (yin<br />
qi), ascends again to the lower abdomen, contacts the Foot Yangming<br />
(St), penetrates into the liver, branches to the gallbladder, crosses the<br />
diaphragm, distributes to the lateral side of the thorax, runs alongside<br />
the internal border of the laryngo-pharyngeal apparatus up to the<br />
nasopharynx, enters into liason with the ocular apparatus, reaches the<br />
forehead and meets the Dumai (GV) at the vertex.<br />
A branch leaves from the ocular apparatus, descends by the cheek<br />
and encircles the lips.<br />
A branch leaves the liver, crosses the diaphragm and inserts into<br />
the lung.<br />
2 - Attack of this vessel by perverse energy is characterized by<br />
the following signs:<br />
_ lumbalgia with difficult flexion and extension<br />
_ in men: hernia<br />
_ in women: pelvic inflammation<br />
_ in serious cases: dryness of the throat and disturbed vision.<br />
Perturbation (endogenous) of the energy of the liver manifests by<br />
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such signs as:<br />
_ thoracic oppression<br />
_ vomiting<br />
_ diarrhea<br />
_ orchitis<br />
_ dysuria<br />
_ cystitis. 332.<br />
3 - In the diseases cited above, one must:<br />
_ disperse in case of fullness and tonify in case of emptiness<br />
_ remove the needle rapidly in case of heat and leave the needle in<br />
permanently in case of cold<br />
_ apply moxabustion in case of blockage and weakening<br />
_ needle only the concerned channel in case of the absence of<br />
emptiness and fullness.<br />
4 - The word fullness designates Cun Kou larger than renying, and<br />
the word emptiness, Cun Kou smaller than renying.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph concerns the energetic vessel of the liver (Foot Jueyin), the last (twelfth)<br />
channel of the system of the 12 jingmai.<br />
1 - Foot Jueyin-liver begins at the point Dadun (Li 1), located at the tip of the great toe,<br />
_ reaches the top of the foot and arrives at the points Xingjian (Li 2) and Taichong (Li 3)<br />
_ passes to the point Zhongfeng (Li 4) 1 cun in front of the internal malleolus<br />
_ ascends to the point Sanyinjiao (Sp 6)<br />
_ traverses the points Ligou (Li 5) and Zhongdu (Li 6)<br />
_ 1 cun higher, it intersects the taiyin (Sp) vessel and reaches the internal side of the<br />
popliteal crease, passing the points Xiguan (Li 7) and Quguan (Li 8)<br />
_ reaches the points yinbao (Li 9), Wuli (Li 10) and yinlian (Li 11) on the inner surface of<br />
the thigh, inside the taiyin (Sp) vessel<br />
_ penetrates into the pubic pilosity<br />
_ encircles yinqi (external genital organs)<br />
_ arrives at the lower abdomen<br />
_ unites to the points Qugu (CV 2), Zhongji (CV 3) and guanyuan (CV 4)<br />
_ traverses the points Changmen (Li 13) and arrives at the point qimen (Li 14)<br />
_ enters into liason with the stomach<br />
_ penetrates into the liver<br />
_ passes to the point Riyue (GB 24) and branches to the gallbladder.<br />
• A vessel leaves from qimen (Li 14),<br />
_ crosses the diaphragm<br />
_ passes outside the point Shidou (Sp 17) and inside the point dabao (Sp21) and branches<br />
to Xieluo (ribcage) up to the place where the points Yunmen (Lu 2) and Yuanye (GB 22) occur<br />
_ reaches the outside of the point renying (St 9) and arrives at the posterior border of the<br />
laryngo-pharyngeal apparatus<br />
_ penetrates into the nasopharynx<br />
_ passes to the outside of the points Daying (St 5), Dicang (St 4) and sibai (St 2) to link up<br />
with the ocular system<br />
_ goes up to the forehead and reaches the point yangbai (GB 14) 333.<br />
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_ arrives at the cranium and passes inside the point Linqi (GB 15), to unite with the<br />
Dumai (GV) at the point Baihui (GV 20), located at the vertex.<br />
• Another vessel leaves from the ocular organ,<br />
_ goes back down outside the renmai (CV)<br />
_ arrives to the inside the concerned channel<br />
_ reaches the maxilla<br />
_ and goes around the interior of the lips.<br />
• Another vessel also leaves from qimen (Li 14),<br />
_ penetrates into the liver<br />
_ goes back up, crossing the diaphragm<br />
_ passes outside the point Shidou (Sp 17)and inside the channel of origin<br />
_ inserts into the lung<br />
_ arrives at zhongjiao (middle jiao)<br />
_ redescends toward the point Zhongwan (CV 12) to go into liason with Hand Taiyin (Lu).<br />
2 - The search for energetic points disturbed by perverse energy in the determination of<br />
the illness permits showing such signs as:<br />
_ back pain with inability fo flex the body and get up<br />
_ hernia in men<br />
_ pelvic inflammation in women.<br />
These signs all result from an attack of the concerned channel.<br />
Other pathological manifestations such as vomiting, diarrhea, etc... are due either to an<br />
internal perturbation of the channel of origin or to that of an association of several channels.<br />
3 - Treatment consists of:<br />
_ dispersing fullness of perverse energy and tonifying emptiness of the essential energy<br />
_ performing the method of rapid removal of the needle to disperse in case of heat and the<br />
method of leaving the needle in permanently to tonify in case of cold<br />
_ applying moxabustion in case of blockage and weakening of the energy<br />
_ and treating only the channel concerned without resorting to the Foot Shaoyang (GB) in<br />
case of the absence of signs of emptiness and fullness.”<br />
II - N.V.N.:<br />
Study documenting the liver organ and its energetic vessel, the Foot Jueyin (Li):<br />
1 - According to the Nanjing:<br />
“The liver weighs 4 jin 3 liang. This organ possesses “3 leaflets” on the left and<br />
“4 leaflets” on the right, for a total of “7 leaflets” which are attached to the 9th dorsal vertebra.<br />
Chapter 52 (“Discourse on the Contraindications of Acupuncture“) of the Suwen reveals<br />
“The energetic liver is located below and to the left (of the diaphragm)” and physicians of the era<br />
added that the anatomic organ is found to the right. This preciseness is indeed accurate.”<br />
2 - According to the Dacheng:<br />
“The liver is the “palace organ of wind-wood”. It is the site of Ministerial fire. It likes<br />
moderation and relaxation; its role is to conserve blood.<br />
The liver fills the function of “general”. This is the strategy of the organism. It plays a<br />
prime role in the battle against fatigue. It gives vitality to the nails and firmness to the muscles.<br />
It is also the producer organ of blood and energy.”<br />
The Foot Jueyin (Li) vessel has more blood than energy. At the “Chou” hour (1h-3h), the<br />
energetic and blood flow reaches its maximal.<br />
The energy of the liver answers to:<br />
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334...
_ sour in the gamut of sapors<br />
_ “wood” in the cycle of the 5 movements<br />
_ chicken in the animal kingdom<br />
_ millet in the vegetable kingdom<br />
_ Jupiter (Xue jing) in the star constellations 335...<br />
_ the note “Jiao” in music<br />
_ the number 8 in the numeric system<br />
_ to stench in the gamut of odors<br />
_ tears in the domain of secretions.<br />
The pathology of the liver is complex. One most often will find conformity to 4 problems:<br />
_ compression of the energy<br />
_ tension and fullness of the fire of the liver<br />
_ disturbances of liver yang<br />
_ agitation of internal wind (organic fire).<br />
Other than its essential roles in energetic metabolism, blood formation and excretory<br />
function, the liver also possesses 2 other important functions:<br />
_ transformation of nutritional energy into organic heat<br />
_ maintenance of mental equilibrium of the individual.” (Figure 38)<br />
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334.
Figure 38<br />
Foot Jueyin (Li). From 1 to 17: circulatory direction of the energy<br />
PARAGRAPH 14 335.<br />
Exhaustion of the energy of the Hand Taiyin (Lu) is characterized by<br />
dryness of the skin and dermoskeleton.<br />
taiyin is a conducting system of the energy toward the exterior<br />
that warms up the pilocutaneous system. This is why when the energy is<br />
in insufficiency, the skin and dermoskeleton become dry.<br />
Dryness of the skin and dermoskeleton denotes the absence of<br />
organic liquid in the cutaneous layer. This absence indicates dryness of<br />
the nails and falling out of the body hair.<br />
The falling out of body hair indicates that the death of the hair<br />
occurred in the first place. The disease is made worse on the Bing day<br />
(3rd Celestial Trunk), and death follows on the Ding day (4th Celestial<br />
Trunk), following the destructive action of fire on metal.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The energies of yin and yang originate from the 5 movements of the organs/bowels.<br />
The “death” of the energy occurs, in the first place, at the exterior, then comes that of the<br />
organs and bowels in the interior.<br />
The energy of Hand Taiyin (Lu) governs the pilocutaneous system. This is why the 336.<br />
exhaustion of the taiyin energy is the cause of dryness of the skin and dermoskeleton.<br />
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The organic liquid follows the sanjiao (SJ) and reaches the exterior in order to heat and<br />
render perfect the epidermo-dermal system and to make the articular system supple. For this<br />
reason, when the energy becomes exhausted, the liquid of the interior cannot reach the<br />
pilocutaneous system, hence dryness of nails and body hair.<br />
This falling out of the body hair indicates that the skin is “dead” in the first place. This<br />
means to say that the energy of Hand Taiyin (Lu) is exhausted in the first place at the exterior.<br />
On the “Bing” day (3rd Celestial Trunk) the disease worsens, and death occurs on the<br />
“Ding” day. This indicates that the energy of the lung organ “dies” in the interior.”<br />
II - Ma Shi comments:<br />
“This paragraph describes the syndrome of exhaustion of the lung energy and its fatal<br />
prognosis.<br />
The energetic vessels of the lung unite with the pilocutaneous system, and lung organ,<br />
being “master of the energy”, has the function of making this energy circulate to heat up the skin<br />
and dermoskeleton.<br />
Dryness of the skin and dermoskeleton result, therefore, from the exhaustion of the<br />
energy and that of the nails and falling out of the body hair from the depletion of the liquid<br />
substance at the level of the epidermal system.<br />
When the disease is at the stage of body hair loss, that is to say at the period of “death” of<br />
the body hairs, death inevitably follows on the day when the “fire” movement destroys metal.”<br />
PARAGRAPH 15<br />
Exhaustion of the energy of Hand Shaoyin (He) expresses as an<br />
obstruction of the vessels causing a stoppage of blood circulation.<br />
When the blood does not circulate, the head hair loses its<br />
brilliance and the color of the face becomes black like lacquer and dry<br />
like a stick of wood. It is the “death” of blood which occurs first.<br />
The disease worsens on the ren day (9th Celestial trunk) and death<br />
occurs on the Gui day (10th Celestial Trunk), following the victorious<br />
action of water over fire.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The heart governs the blood. When the energy of the Hand Shaoyin (He) becomes<br />
exhausted, the vessels are blocked because it is the energy which directs the blood.<br />
The heart unites with the vessels and manifests by the complexion. 337.<br />
The head hairs are created by blood and energy. When the blood does not circulate,<br />
the head hair and complexion lose their freshness and brilliance and the facies is black like<br />
lacquer and dry like a stick of wood. This originates from the exhaustion of the energy of the<br />
Hand Shaoyin (He), explaining the “death” of blood.<br />
The disease becomes aggravated on the ren day (9th Celestial Trunk), following the<br />
destruction of the “fire” energy of the heart organ by water.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the exhaustion syndrome of the heart energy and its fatal<br />
prognosis. The heart governs the vessels and produces the blood. When its energy becomes<br />
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exhausted, the blood “dries out” and the specific signs are cited in the text.<br />
since the blood is “dead” in the first place, the fatal day is inevitable on the day of<br />
destruction of fire by water.”<br />
PARAGRAPH 16<br />
Exhaustion of the energy of Foot Taiyin (Sp) causes undernourishing at<br />
the level of the “flesh” (dermal) system.<br />
The lips and tongue are sites called “root” of the flesh. This is<br />
why, when the Foot Taiyin (Sp) vessel no longer maintains the “flesh”<br />
system, it softens and becomes transformed into the illness Rou wei<br />
(atrophic impotence of the flesh) (19), renzhong (nasolabial groove,<br />
where the point of the same name occurs) thickens and the lips are<br />
everted.<br />
Everted lips indicate the flesh is “dead” in the first place. On the<br />
Jia day (1st Celestial trunk), the illness worsens, and death occurs on<br />
the yi day (2nd Celestial Trunk), that is to say, on the day when wood<br />
triumphs over earth.<br />
20. See Chapter 44 (“Study on Atrophic Impotence”) of the Huangdi Neijing Suwen,,Vol. III, pg. 189, NVN Edition.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The energy of Foot Taiyin (Sp) is produced at the level of the spleen organ whose role is<br />
to conserve ying (nutritive energy) and maintain the dermal (flesh) system.<br />
When the energy of the spleen becomes exhausted, the vessel can no longer reach the flesh.<br />
The lips and tongue constitute the “root” of the “flesh” system. When the vessel no longer<br />
permeates the flesh, it transforms into Rou wei with everted lips, denoting the exhaustion of the<br />
energy of taiyin at the exterior level. 338.<br />
On the Jia day, the disease worsens, and death occurs on the yi day indicating the<br />
exhaustion of the energy of the spleen organ located in the interior.”<br />
II - Ma Shi comments:<br />
“This paragraph explains the fatal prognosis of the syndrome of exhaustion of the spleen<br />
energy.<br />
In effect, the spleen controls the system of connective tissues (flesh-dermis) whose “root”<br />
occurs at the lips and tongue. When the spleen energy no longer humidifies the flesh, it loses its<br />
consistency and transforms into Rou wei; the lips are then everted and renzhong becomes thick.<br />
This is the sign of exhaustion of the flesh; on the day when wood suppresses earth, death is<br />
inevitable.”<br />
PARAGRAPH 17<br />
Exhaustion of the energy of Foot Shaoyin (Ki) causes drying of the bones.<br />
Foot Shaoyin (Ki) is a vessel responding to winter. It is concealed in the<br />
interior in order to permeate the osteomedullary system. When the<br />
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ones and marrow are no longer humidified, the flesh is without<br />
adherence and softens, teeth decalcify and tartar, hair is no longer<br />
shiny.<br />
Loss of brilliance of the hair indicates the bones are “dead” in the first<br />
place. On the Wu day (5th Celestial Trunk), the disease worsens, and<br />
death occurs on the Ji day (6th Celestial Trunk), that is to say on the day<br />
earth triumphs over water.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The energy of Foot Shaoyin (Ki) controls the osseous system. This is why the exhaustion<br />
of kidney energy has as a corollary drying of the bones.<br />
“shaoyin is a vessel responding to winter”, implies that the energetic vessels of the<br />
5 organs unite with the 4 seasons to permeate the skin and flesh, muscles and bones. When the<br />
bones are malnourished, the flesh no longer adheres to the bones.<br />
This loss of adherence of the flesh and bones indicates escape of the energy of the bones to<br />
the exterior, and the loss of brilliance of the hair explains the exhaustion of jing energy (essence)<br />
of the kidney organ. In other words, “death” of the bones occurs before that of the kidney organ<br />
located in the interior.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the fatal prognosis of the syndrome of exhaustion of the energy<br />
of Foot Shaoyin (Ki).<br />
The energy of the kidney governs the bones. Its vessel circulates according to the climatic<br />
movement of winter to moisten the bones and marrow.<br />
Exhaustion of the bones manifests by the syndrome described in the text. During this<br />
exhaustion, death is inevitable on the day when water is suppressed by earth.”<br />
PARAGRAPH 18<br />
Exhaustion of the energy of Foot Jueyin (Li) causes that of the muscles.<br />
jueyin is a vessel belonging to the liver whose energy unites with<br />
the muscles and gathers together at yin qi (external genitalia).<br />
Furthermore, this vessel is linked to the base of the tongue. This is why<br />
the deficiency of this vessel expresses as muscular spasm with pain<br />
radiating to the tongue and testicles, responsible for lip cyanosis<br />
(literally, blue lips), lingual retraction, etc... denoting the “death” of<br />
the muscles in the first place (before that of the kidney organ).<br />
On the Keng day (7th Celestial Trunk), the disease worsens and<br />
death occurs on the Xin day (8th Celestial Trunk), that is to say on the<br />
day when metal suppresses wood.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The energy of Foot Jueyin (Li) governs the muscles. This is why exhaustion of this energy<br />
causes that of the muscles with the signs of muscular spasm, protracted tongue, etc... .<br />
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339.
Deficiency of the energy of jueyin is, therefore, an essential factor which drives, in the<br />
first place, the muscles to “death”. On the Keng day, the disease worsens, and death occurs on the<br />
Xin day because the Xin day is the day when metal carries out its destructive action on wood, the<br />
day of total depletion of “wood” energy of the liver organ.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the fatal prognosis of the syndrome of exhaustion of the energy<br />
of the liver.<br />
The liver energy unites with the muscles and the muscles gather down below at yin qi<br />
(external genitalia), and above, at the tongue. 340.<br />
In the depletion of the liver energy, the muscles become tense, the tongue and testicles<br />
retract. This is why, on the Keng day, the day when metal destroys wood, death is inevitable.”<br />
PARAGRAPH 19<br />
simultaneous exhaustion of the energies of the 5 yin channels<br />
causes revulsion and oscillation of the eyes, indicating annihilation of<br />
zhi (will).<br />
zhi is “dead” first; then the fatal day occurs in 1 1/2 days.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“Globally, the energy of the 5 organs and 5 movements originates a priori from water and<br />
fire.<br />
The cardiovascular system is linked above to the ocular system. Therefore, exhaustion of<br />
the energy of the heart causes the revulsion and oscillation of the eyes.<br />
The jing (essence) of fire is the shen (mental) and the jing of water is the zhi (will);<br />
the shen originates from the jing and fire comes from water. This is why “death” of the zhi causes,<br />
in the first place, the exhaustion of the shen... in accordance with the saying “To live and die<br />
together”.”<br />
II - Ma Shi explains:<br />
“This paragraph explains the fatal prognosis of the syndrome of simultaneous exhaustion<br />
of the yin channels of the foot and hand.<br />
The 5 yin channels are:<br />
_ Hand Shaoyin (He)<br />
_ Foot Jueyin (Li)<br />
_ Foot Taiyin (Sp)<br />
_ Hand Taiyin (Lu)<br />
_ Foot Shaoyin (Ki).<br />
The text does not mention the Hand Jueyin (XB) because it is already included in the Hand<br />
Shaoyin (He).<br />
The ocular system is composed of the jing (essence) of the 5 organs. This is why the<br />
exhaustion of the energy of the 5 organs is responsible for rolling back and oscillation of the<br />
eyes, indicating annihilation of zhi (will); then death occurs after a 1 1/2 day delay.”<br />
PARAGRAPH 20<br />
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341.
The exhaustion of the energies of the 6 yang channels causes the<br />
separation of yin and yang characterized by excretion and sweating.<br />
This is why the disease manifests in the morning, and death occurs in<br />
the evening.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“This paragraph concerns the exhaustion of the energy of the 3 yang (taiyang- SI and Bl,<br />
shaoyang- SJ and GB, yangming- LI and St) of the 6 bowels.<br />
The energy of the 3 yang takes its “source” from yin and manifests in yang. In the course<br />
of exhaustion of the 6 yang channels, yin and yang become uncoupled and, during this separation,<br />
the yang energy escapes to the exterior. Cou Li (sweat glands) open up and sweating is excessive.<br />
The energy of the 3 yang respond to heaven. This is why, when the disease appears in<br />
morning, death occurs in the evening and vice versa.”<br />
II - Ma Shi explains:<br />
“This paragraph concerns the syndrome of exhaustion of the energies of the 6 yang<br />
channels of the foot and hand, with deduction of the occurrence of “death”.<br />
The 6 yang channels are:<br />
_ Foot Shaoyang (GB)<br />
_ Foot Yangming (St)<br />
_ Hand Yangming (LI)<br />
_ Hand Taiyang (SI)<br />
_ Foot Taiyang (Bl)<br />
_ Hand Shaoyang (SJ).<br />
When the energy of the 6 yang channels becomes exhausted, the yin channels become<br />
separated for good from the yang channels, sweat appears in the form of droplets and death occurs<br />
very rapidly.”<br />
PARAGRAPH 21 342.<br />
The 12 jingmai circulate deeply in the space of distribution of the<br />
flesh (dermis). They are invisible, except for the portion of the Foot<br />
Taiyin (Sp) located above the internal malleolus (21). As for the other<br />
emerging and visible vessels, they all belong to the group of luomai<br />
(secondary vessels) (22).<br />
The luo vessels of the 6 jing (3 yin and 3 yang channels), in<br />
particular the great luo of the Hand Yangming (LI) and Hand Shaoyang<br />
(SJ), all begin in the region located between the wrist and elbow.<br />
In alcoholics, the wei energy becomes mobilized in the first place<br />
towards the skin and causes a fullness at the level of the luomai; the wei<br />
energy is in abundance, ying is overflowing and the jingmai are very<br />
flourishing.<br />
The suddenness of fullness of these vessels results from the<br />
infiltration of perverse energy (alcohol) which becomes fixed either at<br />
the “root” or at the “summit”. The absence of change (of the principal<br />
channels) becomes expressed by heat (released by the alcohol) and the<br />
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absence of “closing” (of the luo vessels), by emptiness and stagnation,<br />
which permits differentiation of the jingmai from the luomai.<br />
Leigong asks:<br />
“How do you recognize the jingmai from the luomai?”<br />
Huangdi replies:<br />
“The jingmai are not visible. Their emptiness and their fullness<br />
are perceived at Cun Kou (radial pulse). As for the detectable vessels,<br />
they are all the luomai.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“The system of 12 channels begins at the Hand Taiyin (Lu) and ends with the Foot Jueyin<br />
(Li), then the cycle begins again... . This concerns the circulation of ying-Xue (ying-blood) in the<br />
21. In French and German translations, “Foot Taiyin (Sp) located above the internal malleolus” is replaced by the lung<br />
channel located at the wrist. This error of interpretation comes from modern version published in Shanghai.<br />
22. In 1954/69, Chamfrault and ourselves introduced the luomai system (secondary vessels) into the current practice of<br />
acupuncture in Europe (see The Energetic Human, Angouleme Edition, 1969) and a new nomenclature of points with numbering<br />
according to the classical circulation of the channels.<br />
vessels-channels.<br />
As for the energy of the 12 jingmai manifesting at the jing point, arriving at the ying<br />
point, crossing the jing point, gathering at the he point, etc... it concerns qi Xue (energy/blood)<br />
coming from the pilocutaneous system in order to unite with qi Xue of the jingmai at the level of<br />
the elbow and knee.<br />
The effect of ethyl alcohol is a good example to explain the movement of wei energy<br />
towards the cutaneous system where the luomai are situated. These latter then go into an 343.<br />
excessive state, the energy is at ease, qi Xue (energy/blood) overflows and the jingmai are very<br />
flourishing... . This explanation concerns qi Xue outside the channels, which follows the jing Sui<br />
(“satisfying” channels- which carry out the concerned function with satisfaction) in order to<br />
reach the sunluo (little branches at the level of the skin) of the one hand, and on the other hand,<br />
the routes of the sanjiao (SJ) to warm up the epidermo-dermal system. In summary, the energy and<br />
blood consist of 2 paths of exit towards the skin and the flesh. (Figure 39)<br />
For the movements of penetration of qi Xue (energy/blood) in the vessels (principal and<br />
secondary channels), there also exists two paths:<br />
_ path of penetration into the jingmai (principal channels) via the jing points in order to<br />
arrive at the ying, shu, jing and he points....<br />
_ and path of penetration into the luomai (secondary channels) (Figure 40).<br />
These paths of penetration and of exiting of the jingluo (principal and secondary<br />
channels) agree with the movements of “heaven-earth, yin-yang” (5 circumductions and<br />
6 energies) (23). We must memorize this notion because it concerns the fundamental rudiments of<br />
energetic medicine.”<br />
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Figure 39<br />
Routes of exit of qi Xue (blood/energy) towards the exterior (epidermo-dermal system).<br />
23. These are the spatio-temporal movements.<br />
Figure 40<br />
Routes of penetration of qi Xue (energy/blood) into the luomai and jingmai.<br />
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344.
II - Ma Shi explains:<br />
“This paragraph emphasizes the invisibility of the jingmai, such as the principal channel<br />
of the lung departing from Zhongfu (Lu 1) to Shaochang (Lu 11) and the visibility of the luomai<br />
emanating from the point Lieque (Lu 7), Pianli (LI 6)... . In other words, the jingmai circulating<br />
deeply, at the level of the distribution of the flesh, are invisible except for the portion of the<br />
spleen channel located above the internal malleolus. In contrast, the emerging and detectable<br />
vessels are all the luomai.<br />
In individuals who indulge in alcoholic drinks, wei energy becomes mobilized to the skin<br />
and provokes, in the first place, a fullness at the level of the luomai, then that of the ying<br />
(nutritive energy), hence the excess of wei energy and fullness of the jingmai. It is at this<br />
occasion that the jingmai are no longer detectable.<br />
If the pulse is agitated, it is a matter of Fullness-heat. If the pulse is not firm, it is a<br />
matter of Empty-Cold.<br />
In conclusion,<br />
_ in alcoholics, the pulse is necessarily agitated and firm, and during the absorption of<br />
alcohol one can detect the disturbed channel which begins at the level of the digits.<br />
_ the emptiness and fullness of the jingmai are detectable at the level of Cun Kou (radial<br />
pulse), while the emptiness and fullness of the luomai are detectable visually without resorting to<br />
the examination of the pulse.”<br />
PARAGRAPH 22 345.<br />
Leigong:<br />
“Your humble disciple still has not grasped well the meaning of<br />
this distinction.”<br />
Huangdi:<br />
“The luomai do not traverse the large articulations. One must know<br />
their Dao of entering and exiting. They insert into the skin, and their<br />
site of reunion is perfectly detectable at the exterior.<br />
This is why during the needling of the luo, it is imperative to<br />
implant the needle at the sites of their congested “reunion” (“nodes”)<br />
even if these sites are not visible. The needling is urgent and bleeding<br />
of these “nodes” is necessary to evacuate the perverse energy at the<br />
risk of causing “Bi” syndrome (obstruction/paresthesias).<br />
During the examination of the luomai:<br />
_ the blue color indicates a syndrome of cold with pain, and the<br />
red color, a syndrome of heat,<br />
_ blue color at the thenar eminence indicates a syndrome of cold<br />
of the stomach, and the red color a syndrome of heat of the stomach,<br />
_ the sudden appearance of black color at the thenar eminence<br />
heralds the chronicity of the “Bi” disease, and simultaneous appearance<br />
of black, red and blue, the illness of Cold-heat (fever and chills).<br />
To treat the disease of Cold-heat, one must first needle the luo<br />
points to make them bleed, once every 2 days, then regulate the<br />
emptiness and fullness. Throughout the session, the brief appearance of<br />
a bluish complexion indicates a loss of energy which, in serious cases,<br />
can bring about suffocation and even fainting. In this type of<br />
suffocation, one must sit the patient down very urgently.”<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“This paragraph, based on acupuncture technique, stresses the existence of Birth/<br />
beginning and Entering/Exiting of qi Xue (energy/blood).<br />
The following chapter (Ch. 11- “Distinct Channels”) states: “First evaluate the length and<br />
size of the bone, then determine the width of the vessels...”. since the 12 jingmai follow the bones<br />
and cross the articulations, one can deduce the length of the channels. As for the Da luo (Great<br />
luos- luobie or longitudinal luo), they do not pass the large articulations and must borrow the<br />
cutaneous path to affect their movements of Entry/Exit (see Figure. 41). 346.<br />
blood and energy originate from the stomach bowel and are conducted by the Distinct<br />
Channels (Jing Bie), which take them along with the luomai in order to unite at the skin in the<br />
form of “nodes” (reunions) appearing at the cutaneous surface. This is why, in order to treat the<br />
luomai, one must needle the places where these nodes occur. One must make these points of<br />
reunion bleed, whether saturated with blood or not, to evacuate the perverse energy because the<br />
fixation and stagnation of perverse energy into the skin favors its encroachment on the flesh,<br />
muscles and bones to trigger Bi disease (obstruction/paresthesias). This ailment is entirely<br />
different from that cited in the previous paragraph.”<br />
II - Ma Shi explains:<br />
“This paragraph concerns the acupuncture method of the luomai, which basically consists<br />
of making the points of reunion (Luo points) bleed and the method of examination of the luomai,<br />
which resides in the observation of the complexion.<br />
Unlike the jingmai, the luomai do not cross the large joints. They are obliged to follow a<br />
path called “distinct path” (Luo Bie or longitudinal luo) which unites with the skin (cutaneous<br />
path). The sites of reunion called luo points are visible. In order to needle the luomai, one must<br />
always make the luo points bleed, whether they are engorged with blood or not, with the purpose<br />
of evacuating perverse energy to protect against the Bi disease.<br />
Examination of the color of the luomai permits detection with precision of certain diseases<br />
cited in the text. In this manner, in the syndrome of cold or of heat, the technique of bleeding the<br />
reunion points is compulsory. In contrast, the brief blue color of the luomai, located at the thenar<br />
eminence, indicates an insufficiency of essential energy; for this reason, it is strictly ill-advised<br />
to use the dispersion method, in particular the bleeding method, at the risk of provoking<br />
fainting.”<br />
III - N.V.N.:<br />
Paragraph 22 and the following ones of this chapter broach the explanatory study of the<br />
existence of the luobie (longitudinal luo)<br />
The treatment of these vessels necessarily consists of utilizing the technique of bleeding,<br />
except in the case of the emptiness of the essential energy.<br />
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PARAGRAPH 23<br />
Figure 41<br />
Circulatory path of the jingmai and luomai.<br />
The luobie (Longitudinal or distinct luo) of the Hand Taiyin (Lu) is<br />
called Lieque (Lu 7). It starts above the wrist, runs alongside the<br />
principal route (channel) of the taiyin (Lu), penetrates into the palm of<br />
the hand and branches to the thenar eminence.<br />
The fullness of this vessel is characterized by a sensation of heat at<br />
the radial apophysis and in the palm of the hand, and emptiness, by<br />
frequent yawning, stretching out of the shoulders and frequent<br />
urination.<br />
It is advised to needle the point Lieque (Lu 7), located 1 1/2 cun<br />
above the wrist.<br />
From this point, another vessel (transversal luo or luo yin) (24)<br />
also leaves that goes toward the Hand Yangming (LI).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“The luobie (longitudinal luo or distinct luo) are the great secondary vessels (Da luo)<br />
belonging to the 5 organs and 6 bowels.<br />
In this way, for example:<br />
_ the luobie of the Hand Taiyin (Lu) is a large vessel leaving from the point Lieque (Lu 7)<br />
_ the luobie of Hand Shaoyin (He) is a large vessel leaving from the point Tongli (he 5)<br />
_ the luobie of Foot Taiyang (Bl) is a large vessel leaving from the point Faiyang (Bl 58)...<br />
These luobie vessels have no relation to the shu antique points (jing, ying, shu, jing, he).<br />
“It begins above the wrist...”, means that the principal channel of the Hand Taiyin (Lu)<br />
and its luobie separate at this site. 348.<br />
“Fullness of this vessel is characterized by frequent yawning...”, a phenomenon of the<br />
manifestation of the energy in a state of insufficiency in the interior.<br />
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From the fact that the blood and energy are disordered at the level of the cutaneous layer<br />
where the luomai are found, needling must be performed at the site located 1 1/2 cun above the<br />
wrist, at the point Lieque (Lu 7).<br />
“... where a vessel also leaves from that goes toward the Hand Yangming” means that the<br />
luo-yin, leaving from this site, is directed toward the Hand Yangming (LI).”<br />
II - Ma Shi comments:<br />
“This Paragraph 23 and the following ones concern the 12 luo points whose first study is<br />
that of the lung channel.<br />
The vessel emanating from the luo point does not bear the name luo, but that of luobie<br />
(distinct luo or longitudinal luo) because it follows a trajectory parallel to that of the principal<br />
channel involved.<br />
1 - The luobie of Hand Taiyin (Lu) is called Lieque (Lu 7) because it leaves from the point<br />
of the same name, located 1 1/2 cun from the wrist (needle depth 0.2 cun, left in during<br />
3 expirations, disperse during 5 inspirations and apply 5 moxas).<br />
From the point Lieque (Lu 7), it runs alongside the principal channel,<br />
_ passes directly towards the palm of the hand<br />
_ enters into liason with the Hand Yangming (LI) at the index finger, where the point<br />
24. Chamfrault and ourselves have given the name “transversal luo” to all the luo-yin leaving from the luo point of the yin<br />
channel toward a yang channel, and vice versa.<br />
Shangyang (LI 1) is found<br />
_ and spreads to the thenar eminence.<br />
2 - The fullness of this vessel caused by perverse energy basically manifests by a<br />
sensation of heat at the radial apophysis and in the palm of the hand.<br />
The emptiness of this vessel caused by an insufficiency of essential energy is indicated<br />
by frequent urination.<br />
3 - Treatment consists of needling Lieque (Lu 7), where a vessel also leaves from towards<br />
the Hand Yangming (LI) because the lung channel and that of the large intestine constitute a<br />
“yin-yang - interior-exterior” system of liason.”<br />
III - N.V.N.:<br />
See the detailed study of the longitudinal luo (Luo Bie) and transversal luos and their<br />
method of use in “Medecine Traditionelle Chinoise” (“Classical Chinese Medicine”) (N.V.N.<br />
Edition, 1971) and “The Energetic Human” (Angouleme Edition, 1969).<br />
PARAGRAPH 24<br />
The luobie of the Hand Shaoyin (He) is called Tongli because this<br />
vessel arises from the point of the same name (he 5), located at 1 1/2<br />
cun (25). It ascends the length of the principal channel involved,<br />
penetrates into the heart organ, links up with the tongue and enters<br />
into liason with the eyes.<br />
In the event of fullness caused by perverse energy, this vessel<br />
manifests by a sensation of the “separation of the diaphragm” (thoracoabdominal<br />
oppression), and in the event of emptiness following an<br />
insufficiency of essential energy, by anarthria.<br />
It is advised to needle Tongli (he 5), from which another vessel ∆ also<br />
leaves which bifurcates toward the Hand Taiyang (SI).<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“The luobie of the Hand Shaoyin (He) bears the name Tongli because the point<br />
Tongli (he 5) is its site of departure.<br />
This vessel follows the principal channel (heart),<br />
_ reaches the heart<br />
_ links up to the base of the tongue<br />
_ and adheres to the eyes.<br />
Fullness of this vessel is characterized by an obstruction of the diaphragm, and emptiness<br />
by dysphasia because the luobie of the heart is attached to the base of the tongue.”<br />
II - Ma Shi explains:<br />
“This paragraph concerns the luo point of the heart channel called Tongli. From this point,<br />
a vessel departs which directly reaches the heart, then links up to the base of the tongue and to<br />
the eyes (26).<br />
25. One must read it as 1 cun. It is a probably a matter of an error in printing.<br />
26. The principal channel of the heart and its luobie together reach the throat and eyes because the second follows the<br />
parallel path of the first (principal channel).<br />
The point Tongli (he 5) is located 1 cun behind the wrist. In the event of disorders of this<br />
vessel, treatment consists of needling Tongli to 0.3 cun depth and apply 3 moxas there.<br />
From this point Tongli (he 5) also arises another vessel (transversal luo) which flows<br />
directly to the Hand Taiyang (SI) (27) because the heart and small intestine constitute a “yinyang,<br />
interior-exterior” system of liason.”<br />
PARAGRAPH 25 350.<br />
The luobie of the Hand Jueyin (XB) is called Neiguan because this<br />
vessel arises from the point of the same name (XB 6), located 2 cun<br />
behind the wrist between 2 tendons.<br />
This vessel ascends the length of the principal channel and links<br />
up to the xin bao luo (energetic envelope of the heart).<br />
Fullness of the “heart” system (28) expresses as heart pains, and<br />
emptiness by cervical stiffness. It is advised to needle the point located<br />
between the 2 tendons (Neiguan- XB 6), where a vessel also departs<br />
towards Hand Shaoyang (SJ).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“The luobie of the Hand Jueyin (XB) and its principal channel (XB) are in liason with the<br />
point Neiguan (XB 6), located 2 cun above the wrist.<br />
This luobie separates from the principal channel,<br />
_ circulates in the space of the 2 tendons<br />
_ goes back up the length of the principal channel<br />
_ penetrates into the xin bao luo (XB), etc...”.<br />
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II - Ma Shi explains:<br />
“This paragraph concerns the luo point of the Hand Jueyin (XB).<br />
The Hand Jueyin also bears the name “Master of heart” because it replaces the heart<br />
channel in order to fulfill certain well-determined functions.<br />
The heart is sovereign organ belonging to the 5 organs and 6 bowels. When perverse energy<br />
attacks the heart, it remains in the xin bao luo (XB).<br />
From the point Neiguan (XB 6) a vessel departs which is directed towards the yuan point<br />
(yangchi- SJ 4) of the Hand Shaoyang (SJ) because the channel of the xin bao luo and that of the<br />
sanjiao (SJ) constitute a “yin-yang, interior-exterior” system of liason.”<br />
PARAGRAPH 26<br />
The luobie of the Hand Taiyang (SI) is called Shizheng because this<br />
vessel departs from the point of the same name (SI 7), located 5 cun<br />
above the wrist.<br />
27. That is to say, to the yuan point (Wangu- SI 4)<br />
28. “heart-xinbao” system.<br />
This luobie ascends to the elbow and reaches the shoulder at the<br />
point Jianyu (SI 15).<br />
Fullness of this vessel provokes laxity of the elbow joint with<br />
disorders of motility, and emptiness by the formation of warts, and in<br />
benign cases, interdigital eczema.<br />
It is advised to needle Shizheng (SI 7). From this point a vessel also<br />
departs towards the Hand Shaoyin (He).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Five cun from the wrist the point zhizheng (SI 7) occurs, from where is issued two<br />
vessels, one directed to the Hand Shaoyin (He) (29) and the other ascends to the elbow and<br />
branches to the point Jianyu (SI 15).<br />
The Hand Taiyang (SI) controls the organic liquid. When its luobie is in fullness, the<br />
organic liquid stagnates and cannot permeate the articulations, hence joint laxity and elbow<br />
immobility; and when it is in emptiness, the essential energy accumulates, with formation of<br />
warts or pruritis with eczema of the fingers, etc...”.<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the small intestine channel, Shizheng (SI 7)<br />
(needle depth 0.3 cun and apply 3 moxas).<br />
Other than the luobie, another vessel emanates from this point which flows down into the<br />
Hand Shaoyin (He) at the yuan point (shenmen- he 7) because the small intestine channel and that<br />
of the heart constitute a “yin-yang, interior-exterior” system of liason.”<br />
PARAGRAPH 27<br />
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The luobie of the Hand Yangming (LI) is called Pianli because this<br />
vessel arises from the point of the same name (LI 6), located 3 cun above<br />
the wrist.<br />
From this point Pianli two vessels depart:<br />
_ one directed towards the Hand Taiyin (Lu)<br />
_ and the other reascends the arm up to the shoulder at the point<br />
Jianyu (SI 15), reaching the maxillary angle, distributing into the teeth<br />
and penetrating into the ear to unite with the auricular Sun Mai (little<br />
energetic intra-auricular branches).<br />
Fullness of this luobie causes pain in the teeth and deafness, and<br />
emptiness, a sensation of cold in the teeth and diaphragmatic<br />
obstruction (Ge Bi).<br />
It is advised to needle the point of the luobie, Pianli (LI 6).<br />
29. It involves the transversal luo vessel of the small intestine channel.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The fullness of the luobie of Hand Yangming (LI) causes a stagnation of the energy at the<br />
level of the teeth and ears, hence dental caries and temporary deafness.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the large intestine channel. Pianli (LI 6) is<br />
located 3 cun above the wrist. From this point two vessels arise:<br />
_ one reaches the lung channel because the Hand Yangming (LI) and Hand Taiyin (Lu)<br />
constitute the “yin-yang, interior-exterior” system”<br />
_ the other runs alongside the principal channel and is directed towards the shoulder to<br />
the point Jianyu (SI 15) located at the level of the antero-inferior region of the acromion; then<br />
from there, it carries itself to the maxillary angle to distribute to the teeth and anastomose to the<br />
Sun Mai of the ear.”<br />
PARAGRAPH 28<br />
The luobie of the Hand Shaoyang (SJ) is called Waiguan. It begins<br />
2 cun above the wrist, encircles the arm and flows down into the thorax.<br />
From Waiguan (SJ 5) another vessel reaches the xin bao luo (XB).<br />
Fullness of this luobie is indicated by spasm of the elbow, and<br />
emptiness, by laxity.<br />
It is advised to needle Waiguan (SJ 5).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The point Waiguan (SJ 5) is located 2 cun above the wrist. It is the site of departure of<br />
306 Rough Draft For JTS Students Only<br />
352.
the luobie of the Hand Shaoyang (SJ). This vessel encircles the arm and inserts into the thorax to<br />
unite with the luobie of the Hand Jueyin (xin bao luo).<br />
Fullness of this vessel causes spasms, and its emptiness, laxity because the shaoyang<br />
(SJ and GB) and jueyin (Li and XB) control the muscular system.”<br />
II -Ma Shi comments:<br />
“This paragraph concerns the luo point of the Hand Shaoyang (SJ). Waiguan (SJ 5) occurs 2<br />
cun above the wrist. The luobie departs from this point which goes around the arm and falls into<br />
the thorax in order to communicate with that of the Hand Jueyin (XB) because the sanjiao (SJ) and<br />
the xinbao (XB) constitute one of the 6 systems of “yin-yang, interior-exterior” of the organism.”<br />
PARAGRAPH 29<br />
The luobie of the Foot Taiyang (Bl) is called Feiyang (Bl 58), located 7<br />
cun above the external malleoli. It follows the principal channel in<br />
direction to the cranium, reaches the face and goes into relationship<br />
with the nose and mouth.<br />
Fullness of this vessel is indicated by nasal obstruction, headache<br />
and dorso-lumbar pain, and emptiness, by epistaxis.<br />
It is advised to needle the luo point (Feiyang-Bl 58), where a vessel<br />
also departs from which is directed towards the Foot Shaoyin (Ki).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Seven cun above the malleoli the point Feiyang (Bl 58) occurs where two vessels depart<br />
from: the luobie and Transversal Vessel which unite with the Foot Shaoyin (Ki).<br />
Fullness of the luobie is characterized by such signs as nasal obstruction, headache and<br />
back pain, and its emptiness, by epistaxis because the luobie accompany the principal channel to<br />
reach the back and head.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the Foot Taiyang (Bl).<br />
From Feiyang (Bl 58), located 7 cun above the external malleolus, a vessel emanates which<br />
is directed towards the Foot Shaoyin (Ki) because the kidney channel and that of the bladder<br />
constitute one of the 6 systems of “yin-yang, interior-exterior” liason.”<br />
III - N.V.N.:<br />
Ma Shi omitted commentary on the trajectory of the luobie of the Foot Taiyang (Bl).<br />
PARAGRAPH 30<br />
The luobie of the Foot Shaoyang (GB) is called guanming (GB 37).<br />
From this point, located 5 cun above the external malleolus, a vessel<br />
emanates toward the jueyin (Li) and another toward the foot. 354.<br />
Fullness of this luobie is indicated by ice cold feet, and emptiness, by<br />
trouble walking and inability to stand up after sitting down.<br />
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353.
It is advised to needle guanming (GB 37).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Five cun above the external malleolus the point guanming (GB 37) of the Foot Shaoyang<br />
(GB) is found.<br />
The luobie of the Foot Shaoyang (GB) is linked to the principal channel and distributes to<br />
the dorsal surface of the foot.<br />
The shaoyang is the first energy. Fullness of its luobie hinders the ascending movement of<br />
the energy and provokes an energetic stasis at the lower part of the body, hence cold feet, and its<br />
emptiness causes disturbance of walking with difficulty standing up after a seated position.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the gallbladder. The point guanming (GB 37),<br />
located 5 cun above the external malleolus, gives rise to two vessels:<br />
_one reaches to the Foot Jueyin (Li) because the gallbladder and liver constitute one of the<br />
6 systems of “yin-yang, interior-exterior” liason of the organism<br />
_ and the other spreads to the dorsal surface of the foot where the points Xiaxi (GB 43),<br />
Diwuhui (GB 42), Linqi (GB 41)... are found.<br />
Fullness of this luobie is indicated by ni Jue (contrary afflux, responsible for cold feet),<br />
because the liver vessel is located at the lower part of the body (feet), and its emptiness, by the<br />
syndrome wei Bi (disturbance in walking, inability to get up) because the liver governs the<br />
muscles.<br />
It is advised to needle guanming (GB 37), luo point of the gallbladder.”<br />
PARAGRAPH 31<br />
The luobie of the Foot Yangming (St) is called Fenlong (St 40). From<br />
this point, located 8 cun above the external malleolus, two vessels<br />
emanate:<br />
_ one is directed toward the Foot Taiyin (Sp)<br />
_ and another goes back up the length of the principal channel<br />
(St), outside the spine, reaches the neck and head, anastomoses to the<br />
energy of the other channels and redescends to the laryngo-pharyngeal<br />
apparatus. 355.<br />
The illness jue ni (contrary afflux) of the energy is characterized<br />
by painful blockage of the throat and sudden aphasia.<br />
Fullness of this luobie is characterized by yin madness and yang<br />
madness (Dian-Kuang), and emptiness, by paralysis of the lower limbs<br />
and atrophy of the leg.<br />
It is advised to needle Fenlong (St 40), the luo point of the Foot<br />
Yangming (St).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
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“The blood and energy of the 15 Da luo (Luo Bie or longitudinal luo) come from shui Gu<br />
(water of the cereals) of the stomach. This is why the luobie of the Foot Yangming (St) reascends to<br />
the cranium to anastomose with the energy of the yang channels (at the point Bahui- GV 20).”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the stomach channel. From Fenlong (St 40),<br />
located 8 cun above the external malleolus, two vessels emanate:<br />
_ one which is directed towards the Foot Taiyin (Sp) because the stomach and spleen<br />
constitute one of the 6 “yin-yang, interior-exterior” systems of liason of the organism<br />
_ and another which follows the external surface of the leg, reaching the vertex to<br />
anastomose with the energy of the other channels because the stomach is the “sea” of the 5 organs<br />
and 6 bowels.<br />
Painful blockage of the pharynx resulting from a contrary flow (afflux- jue ni) of the<br />
energy of the stomach is due to the disorders of the vessels which branch to the throat.<br />
In the ailments due to fullness and emptiness of this luobie, it is advised to needle<br />
Fenlong (St 40) because it is the luo point of the Foot Yangming (St).”<br />
PARAGRAPH 32<br />
The luobie of the Foot Taiyin (Sp) is called gongsun (Sp 4). From this<br />
point, located 1 cun behind the first metatarso-phalangeal joint,<br />
emanates:<br />
_ a vessel towards the yangming (St)<br />
_ and another which is directed toward the intestines and stomach.<br />
The contrary afflux (jue ni) of the energy is characterized by<br />
gastrointestinal disturbances (Huo luan). 356.<br />
Fullness of this luobie is indicated by sharp, colicky abdominal<br />
pains, and emptiness, by abdominal swelling (belly tense like a drum).<br />
It is advised to needle gongsun (Sp 4), luo point of the spleen.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“One cun behind the metatarso-phalangeal joint of the great toe the point gongsun (Sp 4) is<br />
found from where emanates:<br />
_ a vessel towards the Foot Yangming (St)<br />
_ and another which goes to the stomach and intestines.<br />
The afflux of the energy causes gastrointestinal disturbances. Fullness causes violent<br />
abdominal pains, and emptiness abdominal bloating.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the Foot Taiyin (Sp). From the point<br />
gongsun (Sp 4), located 1 cun behind the first metatarso-phalangeal joint, emanates two vessels:<br />
_ one directed toward the stomach channel because spleen and stomach constitute one of<br />
the 6 “yin-yang, interior-exterior” systems of liason of the organism.<br />
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_ another directly reaches the intestines and stomach because the luobie is the shortest<br />
path to go from exterior (from the luo point) to the interior (bowels: stomach and intestines).”<br />
PARAGRAPH 33<br />
The luobie of the Foot Shaoyin (Ki) is called Dazhong (Ki 4). From<br />
this point, located behind the internal malleolus, two vessels emanate:<br />
_ one encircles the calcaneus and arrives at the Foot Taiyang (Bl)<br />
_ and the other follows the principal channel, ascends to the xin<br />
bao luo(XB) and passes to the back and vertebral column.<br />
The contrary afflux (jue ni) of the energy provokes anxiety.<br />
Fullness of this luobie causes urinary retention, and emptiness,<br />
lumbalgia.<br />
It is advised to needle Dazhong (Ki 4), luo point of Foot Shaoyin (Ki).<br />
EXPLANATIONS AND COMMENTARIES 357.<br />
I - Zhang Shi explains:<br />
“The luobie of the Foot Shaoyin (Ki) and the kidney channel unite at the point<br />
Dazhong (Ki 4). From this point two vessels detach:<br />
_ one directed towards Foot Taiyang (Bl)<br />
_ and the other follows the principal channel of the kidney and ascends to the region<br />
below the xin bao luo (XB) (30), then emerges at the lumbar region.<br />
The contrary afflux (jue ni) of the energy provokes anxiety because the “heart” energy is<br />
insulted by “water” energy.<br />
Fullness of the luobie of kidney causes urinary retention because the vessel which arrives<br />
at the Foot Taiyang (Bl) prevents the energy from being metabolized.<br />
Emptiness of the luobie of kidney causes back pains because the lumbar vertebrae are the<br />
“palaces” of the kidney.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the kidney channel.<br />
From the point Dazhong (Ki 4), located behind the internal malleolus, a vessel emanates<br />
which encircles the calcaneus and inserts into the Foot Taiyang (Bl) because the kidney and<br />
bladder constitute one if the 6 “yin-yang, interior-exterior” systems of liason of the organism.”<br />
Another vessel, also emanating from the point Dazhong (Ki 4), follows the principal<br />
channel of the kidney, goes back up toward the region below the xin bao luo (XB) and emerges at<br />
the dorso-lumbar region; this is why the contrary afflux of the energy provokes anxiety.”<br />
PARAGRAPH 34<br />
The luobie of the Foot Jueyin (Li) is called Ligou (Li 5). From this<br />
point, located 5 cun above the internal malleolus, two vessels emanate:<br />
_ one directed toward the Foot Shaoyang (GB)<br />
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_ and the other passes by the tibia, ascends to the testicles and<br />
attaches to the penis.<br />
The contrary afflux of the energy provokes inflammation of the<br />
testicles (orchitis); fullness causes lengthening of the penis (31), and<br />
emptiness, genital pruritis.<br />
It is advised to needle Ligou (Li 5), luo point of the liver.<br />
EXPLANATIONS AND COMMENTARIES 358.<br />
I - Zhang Shi explains:<br />
“Five cun above the internal malleolus the point Ligou (Li 5) is found.<br />
The luobie of the Foot Jueyin (Li) follows the principal channel of the liver; as for the<br />
other vessel, it passes to the Foot Shaoyang (GB). It is necessary to needle the luo point of the<br />
liver because this obeys the therapeutic principles according to which “Illnesses located at the<br />
30. The energy of Hand Shaoyang (SJ) and that of Hand Jueyin (XB) come from the kidney organ; this is why their luo<br />
follow the parallel route of the kidney channel to arrive at the region located below the xin bao luo (XB).<br />
31. The translation of Ma Shi is persistent erection (priapism).<br />
yang must be treated at the yin” (32).”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the luo point of the liver channel.<br />
Ligou (Li 5) is located in a crease 5 cun above the internal malleolus.<br />
The Foot Jueyin (Li) possesses, besides a luobie, another vessel which goes directly to the<br />
Foot Shaoyang (GB) because the liver and gallbladder constitute one the 6 “yin-yang, interiorexterior”<br />
systems of liason.”<br />
The illnesses cited in this paragraph belong to the luobie; treatment consists of needling<br />
Ligou (Li 5), luo point of the liver.”<br />
PARAGRAPH 35<br />
The luobie of renmai (CV) is called weiji (other name Jiuwei- CV 15).<br />
This vessel distributes to the abdomen.<br />
Fullness provokes cutaneous abdominal pain, and emptiness,<br />
intolerable pruritis. It is advised to needle Jiuwei (CV 15).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains: 359.<br />
“The renmai (CV) begins at the bottom, below Zhongji (CV 3), goes back up to the pubic<br />
hair, submerges into the abdomen and reappears at the point Quanyuan (CV 4), reaches the lips,<br />
passes to the cheek and penetrates into the eye.<br />
weiji is the name of the point located at the top (superficial), above Jiuwei (CV 15) which<br />
is below (deep). The luobie of renmai (CV) starts at Jiuwei (CV 15), first reaches the superficial<br />
(top), then redescends (bottom) to its site of origin to distribute to the abdomen.”<br />
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II - Ma Shi comments:<br />
“This paragraph concerns the luobie of renmai (CV), which begins at Jiuwei (CV 15),<br />
emerges at weiji, then redescends to its point of departure to distribute to the abdomen. This is<br />
why, fullness of perverse energy causes cutaneous abdominal pain, and emptiness of the essential<br />
energy, ferocious itching. It is advised to needle Jiuwei (CV 15), luo point of the renmai.”<br />
III - N.V.N.:<br />
The teachings of Zhang and Ma permit understanding that the point Jiuwei (CV 15) is deep<br />
and that the needling must also be deep without crossing the peritoneum.<br />
According to the Da Cheng, needling this point is reserved for experienced acupuncturists<br />
because too significant a loss of energy can be bring about death (33).<br />
32. Some translators, mistaking the exact meaning of the term “yin-yang” used in this wording, had deleted this phrase<br />
which is fundamental to the practice of acupuncture.<br />
“Illness located at the yang” means that it occurs at the secondary channel (yang), and “must be treated at the yin”<br />
implies that treatment must be done at the principal channel because the luobie (longitudinal luo) make up part of the group of<br />
secondary channels (yang, superficial) and the luo points belong to the principal channels (yin, deep). (see “Medecine<br />
Traditionnelle Chinoise” - NVN Edition)<br />
33. See “Art and Practice of Acupuncture and Moxabustion (According to the Zhen Jiu Dacheng)”, Vol. III - NVN Edition.<br />
PARAGRAPH 36<br />
The luobie of the Dumai (GV) is called Changqiang (GV 1). This luo<br />
runs alongside the paravertebral muscles on either side of the spine,<br />
arrives at the neck, redescends to the shoulder blades, arrives at the<br />
taiyang (Bl) and inserts into the paravertebral muscles.<br />
Fullness causes pains of the spine, and emptiness, a sensation of<br />
heaviness of the head. It is advised to needle Changqiang (GV 1), luo point<br />
of the Dumai (GV).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The luobie of the Dumai (GV) starts at the point Changqiang (GV 1), runs alongside both<br />
sides of the spine, ascends to the cranium and spreads to the head.<br />
Other secondary routes of the Dumai come back out from the head and neck and redescend<br />
to the shoulders.”<br />
II - Ma Shi comments: 360.<br />
“This paragraph concerns the luobie of the Dumai (GV), which starts at the point<br />
Changqiang (GV 1), runs alongside the spine, goes back up to the neck, branches to the head and<br />
below the cranium, and spreads to the shoulders.<br />
Other vessels reach the taiyang (Bl) and penetrate deeply into the paravertebral muscles.<br />
The fullness of perverse energy provokes stiffness of the spine, and emptiness of the<br />
essential energy, a sensation of heaviness of the head with repetitive shaking movements and<br />
restlessness of the neck. These ailments all are of spinal origin and must be treated at<br />
Changqiang (GV 1), luo point of the Dumai (GV).”<br />
PARAGRAPH 37<br />
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The Da luo (great luo) of the spleen is called Dabao (Sp 21), located<br />
3 cun below the point Yuanye (GB 22). This vessel spreads to the thorax.<br />
Fullness is indicated by generalized pains, and emptiness, by<br />
muscular laxity.<br />
This vessel spreads within the thorax like the mesh of a net<br />
spattered with blood.<br />
It is necessary to needle Dabao (Sp 21) of the spleen.<br />
EXPLANATION AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Dabao is the name of a point belonging to the spleen channel, located 3 cun below the<br />
point Yuanye (GB 22). A number of small vessels departing from this point diffuse at the level of<br />
the inner wall of the thorax as easily in the interior as at the exterior.<br />
Fullness of perverse energy causes generalized pains, and emptiness, laxity of the joints.<br />
“... spreads like the mesh of a net spattered with blood” implies that the energy and blood<br />
of the Da luo spread to the sunluo (energetic branches) of the skin and that the Da luo controls all<br />
the secondary vessels (secondary channels). This is why the disorders of the Da luo manifest by<br />
generalized pains (case of fullness) or by joint laxity (case of emptiness).<br />
The luobie (longitudinal luo) of the Foot Taiyin (Sp) follows the principal channel; its<br />
blood and its energy only spread into the region to which it is associated (see above). For this<br />
reason, the spleen channel possesses two luo vessels: the luobie and Dabao.”<br />
II - Ma Shi comments: 361.<br />
“This paragraph concerns the Dabao, great luo of the spleen, which distributes to the<br />
inner thoracic walls like the mesh of a belt spattered with blood. In the event of generalized pains<br />
or joint laxity, one must needle Dabao (Sp 21).” (34).<br />
PARAGRAPH 38<br />
The 15 luo cited above are detectable in cases of fullness, and in<br />
case of emptiness, they are deeply hidden, therefore invisible. One must<br />
detect them by the top and bottom of the channel because the jingmai,<br />
as well as the luomai, differ in individuals.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“When the 15 luo are sufficient enough in blood and energy, they spread into the sunluo<br />
(Little luos) of the skin. This is why they are visible in the case of fullness and invisible in the<br />
case of emptiness (because they become weakened in the interior).<br />
“One must detect them by the top and bottom” means that the luomai intersect at the top<br />
(superficial) and at the bottom (deep), within yang and within yin. When the illness occurs in the<br />
yang (superficial) part, one must detect it at the bottom (yin, deep) and vice versa, and when it is<br />
at the yin, one must treat the yang and vice versa. (35)<br />
The 15 great luo are in direct liason with the jingmai and open to the “four sides”.<br />
Their energy does not have a fixed location. They interlace the principal channels (jingmai)<br />
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without penetrating them; this is why they neither gather at the jingmai nor at the other groups of<br />
secondary (tendinomuscular, distinct and curious) channels.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the method of utilization of the luo points which number 15:<br />
_ 12 luo of the 12 jingmai<br />
_ 2 luo of the 2 curious vessels: renmai (CV) and Dumai (GV)<br />
_ and Dabao (Sp 21), great luo of the spleen.<br />
These luo points are detectable when the perverse energy is in fullness there; they weaken<br />
and become invisible when the essential energy is in emptiness there. In the latter case, one must<br />
detect the luo points not weakened located at the top (superficial) and at the bottom (deep) in<br />
order to determine the point sought.”<br />
III - N.V.N.: 362.<br />
This paragraph emphasizes the importance of the 15 luo and does not address the great luo<br />
(Da luo) of the stomach.<br />
34. This definition permits us to understand that the human being possesses two “belts”: one abdominal (Daimai) and<br />
the other thoracic (Dabao).<br />
35. See “Principles of treatment according to the “yin-yang” localization of the illness” in Paragraph 34) & footnote 31).<br />
In Chapter 18 (“Energetic Aspects of the Pulse of Man in good health”) of the Suwen, we<br />
read:<br />
“The Da luo of the stomach is called “Xu Li”. It begins at the stomach and crosses the<br />
diaphragm to link up with the lung and emerge below the left breast, at the point Rugen (St 18).<br />
These movements can be transmitted through the clothes and allow, in this way, examination of<br />
Tongqi (original or a priori energy).<br />
If these movements are very strong, rapid and gasping (as in dyspnea) and are interrupted<br />
by a stoppage, this is the sign of attack of the Tanzhong (middle of the thorax).<br />
If these movements assume the aspect of the “knotted” pulse (slow pulse presenting with<br />
pauses) whose energetic current becomes wider in the intercostal space, it is the sign of<br />
accumulation of the energy.<br />
The absence of beating and movements indicates death.<br />
Sometimes, the beatings of Xu Li are so intense, entirely bursting, that they show through<br />
under the clothes; this is the sign of the liberation of Tongqi; it is also death.”<br />
In total, the energetic system of the body is comprised, among the luomai, of 16 luobie, of<br />
which one, internal, comes from the stomach bowel.<br />
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Book III<br />
Book 3 contains 11 chapters:<br />
Chapter 11: Distinct Channels<br />
(Jing Bie)<br />
Chapter 12: River Ways<br />
(Jing Shui)<br />
Chapter 13: Tendinomuscular Channels<br />
(Jing Jin)<br />
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363.
Chapter 14: Measurement of the Bones<br />
(Gu Duo)<br />
Chapter 15: Fifty Rong (ying)<br />
(Wu Shi Rong)<br />
Chapter 16: Nutritive Energy<br />
(Ying Qi)<br />
Chapter 17: Measurement of the Vessels<br />
(Mai Duo)<br />
Chapter 18: Production and Reunion of Ying and Wei 364.<br />
(Ying Wei Sheng Hui)<br />
Chapter 19: Energies of the 4 Seasons<br />
(Si She Qi)<br />
Chapter 20: Five Perverse<br />
(Wu Xie)<br />
Chapter 21: Diseases of Cold and Heat<br />
(Han Re Bing)<br />
CHAPTER XI<br />
Distinct Channels<br />
(Jing Bie)<br />
Chapter 11 of the Lingshu is devoted to the study of the 12 Jing Bie.<br />
The Jing Bie constitute a particular system of secondary pathways of the<br />
12 jingmai (principal channels). Their trajectories are long and deep and form an<br />
original system of “6 unions” .<br />
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365.
In this manner, the 12 jingmai establish not only a direct, interrelated system<br />
of “yin-yang, “interior-exterior” at the level of the organs/bowels and of the<br />
hands/feet, but also a system of union with the other parts of the body via the<br />
intermediary of the 12 Jing Bie. This is why this chapter is entitled: “Jing Bie” or<br />
“Distinct Channels” .<br />
This chapter consists of 7 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“I have understood it is said that man is in harmony with the<br />
Celestial Dao. In the interior, he is endowed with 5 organs in order to<br />
respond to the 5 sounds, 5 colors, 5 seasons, 5 flavors, 5 directions... .<br />
At the exterior, he has at his disposal 6 bowels to respond to the<br />
“6 laws”. These “6 laws” create the yin channels and yang channels to<br />
coincide with the 12 months, 12 stars, 12 divisions, 12 jing shui (rivers),<br />
12 hours, 12 jingmai (1)... . The 5 organs and 6 bowels are then in<br />
accord with the Celestial Dao.<br />
The concept of the 12 jingmai constitute the foundation of the<br />
notions of health, illness, treatment, cure... . Future doctors begin their<br />
study in this way and practitioners integrate it perfectly. The poor<br />
doctor neglects it and the good doctor finds it arduous. Please tell me of<br />
their “separation” and their “union”.<br />
Qi Bo, bowing his head respectfully, replies:<br />
“Your question is profoundly worthy. It is quite true that the poor<br />
doctor neglects them and the good doctor seeks to study them<br />
attentively.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I- Zhang Shi explains:<br />
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“Besides the 12 luobie (longitudinal luo) (2), the jingmai (principal channels) also are<br />
composed of 12 Jing Bie (Distinct Channels).<br />
The 5 directions designate the 5 cardinal points (North, South, East, West and Center), and<br />
the phrase “the 6 laws create the yin and yang channels” implies that these channels are the<br />
12 jingmai, 12 luobie and 12 Jing Bie.<br />
These 6 laws are grouped together into yin and yang to respond to the “12 months,<br />
12 branches, 12 “hours” of heaven, 12 water courses (jing shui: rivers) of the earth and to the<br />
12 jingmai of man. It is in this way that the 5 organs and 6 bowels respond to the Celestial Dao.<br />
The 6 vessels of the 6 organs are linked to the bowels and those of the 6 bowels to the<br />
organs. Such is the principal of the circulation of ying-Xue (nutritive energy-blood) within the<br />
12 jingmai. But besides the 12 jingmai, there exists also the Da luo (great luo) and there exists<br />
also the Jing Bie (Distinct Channels). For this reason, the poor doctor finds these notions easy and<br />
the conscientious doctor regards them as difficult.<br />
The separation and union designate the three yang channels detaching from their vessels<br />
of origin to unite with the 3 yin channels, and the 3 yin channels detaching from their vessels of<br />
origin to unite with the 3 yang channels. Explanation of these notions is found in Chapter 64<br />
(“Discourse on Contrary and Favorable Needling of the 4 Seasons“) of the Suwen: “The great<br />
needling, or Cu Ji, is reserved for the jing (principal channels). Because, when the left radial<br />
pulse is in fullness, the illness is necessarily on the right and vice versa. In this case, the great<br />
needling must be used and performed at the jing (principal channels) and not at the luomai<br />
(secondary channels).”<br />
1. See the explanation of all these elements in M.T.C.- N.V.N.<br />
2. See Chapter 10 (“Vessels-Channels) of this classic.<br />
In the previous chapter (Ch. 10 “Vessels-Channels”)) , the word Bie (distinct)<br />
encompasses, besides the 12 jingmai (principal channels), the 12 luobie (secondary channels). In<br />
contrast, in this Chapter 11, the word Bie designates the Jing Bie (Distinct Channels). 367.<br />
The system of jingmai and luobie (Longitudinal or distinct luo) constitutes the “source”<br />
(genesis) of the human being. blood and energy, yin and yang can present disturbances and,<br />
therefore, initiate illnesses perceived at the level of the pulses; the “singular” (3) illnesses are<br />
provoked at the level of the luobie and Jing Bie, explaining the gamut of various treatments :<br />
_ epidermal needling<br />
_ needling of the channels<br />
_ needling on the opposite side<br />
_ great needling, etc.<br />
because the jingluo (principal and secondary channels) are multiple. These notions appear<br />
difficult to conscientious doctors.”<br />
II - Ma shi explains :<br />
“In this paragraph, Huangdi questions Qi Bo about the terms “Separation” and “Union”.<br />
Man follows the movements of the natural world. Because the 5 organs are yin, they<br />
respond to :<br />
_ the 5 sounds: Jiao (wood), Zi (fire), gong (earth), Zhang (metal) and Yu (water), (4)<br />
_ the 5 colors: green (wood), red (fire), yellow (earth), white (metal) and black (water),<br />
_ the 5 flavors: sour (wood), bitter (fire), sweet (earth), pungent (metal), salty (water),<br />
_ the 5 cardinal directions: North (water), South (fire), East (wood), West (metal) and<br />
Center (earth)<br />
_ the 5 planets: Xue jing (wood:Jupiter), xing Hua (fire:Mars), Chan jing (earth:Saturn), Tai<br />
Bai (metal:Venus) and sheng jing (water:Mercury). (5)<br />
The 6 bowels are yang. They respond to the “6 laws” classified as yin and yang in order to<br />
determine the 3 yin and 3 yang (taiyin, jueyin, shaoyin, taiyang, shaoyang, yangming)<br />
corresponding to the 12 months, 12 branches (6), 12 jing shui (currents of water; rivers) and<br />
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12 jingmai (principal channels).<br />
Physiologically, the 12 jingmai are energetic currents which maintain life; pathologically,<br />
they determine the processes of the activation of illness and their evolutive principles, and<br />
clinically, they play a fundamental role in disease classification, diagnosis and treatment.<br />
The concept of the jingmai represents, therefore, a basic theory for those who become<br />
initiated into energetic medicine. Wise doctors discern the movements of “separation/union” and<br />
“entering/exiting” of the jingmai in their therapeutic research.”<br />
PARAGRAPH 2 368.<br />
1. The “principal” (Zheng) of the Foot Taiyang (Bl) isolates in the<br />
popliteal crease, ascends to 5 cun below the coccyx, penetrates into the<br />
anus, goes into relation with the bladder, branches to the kidney, runs<br />
alongside the paraspinous muscles and distributes to the heart. Another<br />
vessel ascends to the neck and inserts into the taiyang (Bl). Such is the<br />
circulatory route of the Jing Bie of the Foot Taiyang (Bl).<br />
3. See Chapter 47 (“Essay on the singular diseases) of the Suwen, Volume III- N.V.N. Edition; the phrase “singular diseases”<br />
designates illnesses caused by disturbances in the secondary vessels.<br />
4. See Chapter 71 (“Great Study on the Preparation of Cyclic recordings of the 6 Energetic Sources”) of the Suwen,<br />
Volume IV- N.V.N. Edition.<br />
5. See Chapter 67 (“Great Discourse on the Circumductions of the “5 movements””) of the Suwen, Volume IV- N.V.N.<br />
Edition.<br />
6. See M.T.C., page 36, N.V.N. Edition.<br />
2. The “principal” (Zheng) of the Foot Shaoyin (Ki) also isolates in<br />
the popliteal crease, unites with the taiyang (Bl), reaches the kidney<br />
and reconnects at the 14th (2nd lumbar) vertebrae to link up with the<br />
Daimai (heartvessel); then, beyond that, a vertical vessel reaches the<br />
base of the tongue, comes back out via the nucha and inserts into the<br />
taiyang (Bl) to constitute (with the preceding Jing Bie) the first system of<br />
union.<br />
In this way, the Jing Bie of the yin channels unite with all the<br />
yang channels.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments :<br />
1. “The Foot Taiyang (Bl) and Foot Shaoyin (Ki) constitute the first system of union.<br />
The term “principal (Zheng)” implies that, beside the jingmai, there also exists the Jing<br />
Bie (Distinct Channels) which are different from the luobie (Longitudinal or distinct luo)<br />
described in Chapter 10 (“Vessels-Channels”) of this classic.<br />
“Another vessel” implies that the Jing Bie comprise two pathways, one external and one<br />
internal.<br />
“ ... penetrates within the anus ... comes back out via the neck and inserts into the<br />
taiyang” indicates that the Jing Bie emanate from the jingmai, penetrate into the abdomen via the<br />
anal route, reach the thorax and arrive at the neck then rejoin the channel of origin.<br />
2. The “principal” of the Foot Shaoyin (Ki) detaches from the principal channel at the<br />
popliteal crease, unites with the “principal” of the taiyang (Bl), ascends to the neck, emerges at<br />
the 14th (2nd lumbar) vertebrae to anastomose with the Daimai (vessel-belt). A vertical vessel<br />
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leaves the kidney, reaches the base of the tongue, comes back out at the nucha to reunite with the<br />
“principal” of the Foot Taiyang (Bl).<br />
This fusion of channels constitutes the first system of union.<br />
Chapter 6 (“Separation and Reunion of Yin and Yang“) of the Suwen specifies:<br />
“Yang being considered as the “principal”, yin becomes the “master”.<br />
Above shaoyin is taiyang.<br />
In front of taiyin is yangming.<br />
And outside jueyin is shaoyang.” 369.<br />
This assertion means that yang is the “principal” vessel of yin and that yin commands it.<br />
yang is created by yin. This means to say that the principal vessels of the 3 yang unite with the<br />
3 yin to form the Jing Bie (Distinct Channels) of the 3 yin of the foot and hand. As a result, the<br />
3 yang always return toward the principal vessels of the 3 yin. This is why it is said: “They are<br />
all principal channels”.”<br />
II - Ma Shi comments :<br />
“This paragraph defines the first system of union formed by the channels of the bladder<br />
and kidney.<br />
1. Foot Taiyang (Bl) has a “distinct branch” which detaches from the principal channel,<br />
_ is directed toward the middle of the popliteal crease where one finds weizhong (Bl 40)<br />
_ ascends to 5 cun below the coccyx<br />
_ passes the point Chengfu (Bl 36) to penetrate into the anus<br />
_ arrives at the bladder<br />
_ runs alongside the paraspinous muscles up to the region of the heart where it branches.<br />
A vertical vessel directly leaves from the paraspinous muscles, that is to say, from the<br />
points jineiyushu (or Zhonglushu- Bl 29), Pangguanshu (Bl 28), etc.,<br />
_ reaches the nucha<br />
_ and inserts into the Foot Taiyang (Bl), at the point Tianzhu (Bl 10).<br />
Such is the trajectory of the Distinct Channel (Jing Bie) of the bladder.<br />
2. The Foot Shaoyin (Ki) is the principal vessel of the kidney channel. It starts at the<br />
point Yongquan (Ki 1), reaches the internal malleolus, arrives at the popliteal crease, gives rise<br />
to a “distinct branch” which unites with the Foot Taiyang (Bl) at the point weizhong (Bl 40). It<br />
ascends to the kidney,<br />
_ exits at the level of the 14th (2nd lumbar) vertebrae via the point shenshu (Bl 23) to<br />
link up with the Daimai (vessel-belt)<br />
_ a vertical vessel directly reaches the base of the tongue<br />
_ comes back out at the nape to reunite with the Foot Taiyang (Bl) at the point<br />
Tianshu (Bl 10) forming, in this manner, the first system of union (Figures 42 and 43).<br />
In this way, the presence of the yang channels summon those of the yin channels, and the<br />
Jing Bie of these yin unite with the yang channels.<br />
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370.
Figure 42.<br />
Distinct Channels of the Bladder and kidney (first system of union)<br />
After “Theory and Practice of Acupuncture Analgesia” (N.V.N. Edition)<br />
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371.
PARAGRAPH 3<br />
Figure 43 :<br />
Synthetic study of the first system of union<br />
(Distinct Channel of the Bladder and kidney)<br />
1. The “principal” of the Foot Shaoyang (GB) encircles the<br />
inguinal region, penetrates into the pubic hair, unites with the jueyin<br />
(Li), reaches the hypochondria (Ji Lie), penetrates into the thorax,<br />
branches to the gallbladder, ascends to the liver, traverses the heart,<br />
reaches the laryngo-pharyngeal apparatus, reappears at the chin,<br />
spreads to the face, integrates with the ocular system and unites with<br />
the Foot Shaoyang (GB) at the external canthus of the eye.<br />
2. The “principal” of the Foot Jueyin (Li) detaches from its<br />
channel of origin at the top of the foot, ascends to the pubic hair,<br />
unites with the Foot Shaoyang (GB) and circulates together with it to<br />
constitute the second system of union.<br />
EXPLANATIONS AND COMMENTARIES 372...<br />
I - Zhang Shi explains :<br />
1. “ The Foot Shaoyang vessel starts at the external canthus of the eye, reaches the head<br />
and face, descends to the dorsum of the foot where the trajectory of departure of the Jing Bie is<br />
located. The latter encircles the internal surface of the thigh, ascends to the external canthus of<br />
the eye and reunites with its channel of origin, the Foot Shaoyang (GB).<br />
The principal channel of the gallbladder and its Jing Bie circulate, therefore, in opposite<br />
directions.<br />
2. The “principal” of the Foot Jueyin (Li) starts at the dorsum of the foot, arrives at the<br />
pubic hair, unites with the Foot Shaoyang (GB) forming, in this way, the second system of union.”<br />
(Figures 44 and 45)<br />
II - N.V.N. :<br />
Commentary by Ma Shi on this paragraph could not be found.<br />
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373.
Figure 44 :<br />
Distinct Channels of the Gallbladder and liver (second system of union)<br />
After “Theory and Practice of Acupuncture Analgesia” (N.V.N. Edition)<br />
From 1 to 8: circulatory direction<br />
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374...
Figure 45 :<br />
Synthetic study of the second system of union<br />
(Distinct Channel of the Gallbladder and liver)<br />
PARAGRAPH 4 372....<br />
The “principal” (Zheng) of the Foot Yangming (St) arrives at the<br />
inner thigh (Bi), penetrates into the abdomen, goes into liason with the<br />
stomach, branches to the spleen, communicates with the heart, arrives<br />
at the laryngo-pharyngeal apparatus, reaches the mouth, ascends to the<br />
forehead, links up with the ocular system and unites with the yangming<br />
(St).<br />
The “principal” of the Foot taiyin (Sp) arrives at the inner thigh,<br />
unites with yangming (St), circulates together with the Jing Bie of this<br />
latter, links with the laryngo-pharyngeal apparatus and penetrates<br />
deeply into the tongue. This is the third system of union.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains :<br />
“The word Bi (or Be) designates the inner thigh. After the point Futu (St 32), the point<br />
Biguan (St 31) is found, which means “door of the thigh”.<br />
1. The “principal” of the Foot Yangming (St) starts at the top of the foot,<br />
_ arrives at the inner thigh<br />
_ penetrates into the abdomen and thorax<br />
_ arrives at the face and head<br />
_ unites with the Hand Yangming (LI) in the space where the points Chengqi (St 1) and<br />
sibai (St 2)are found. This trajectory constitutes a circulation opposite to that of the principal<br />
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channel (Foot Yangming- St).<br />
2. The “principal” of the Foot Taiyin (Sp) detaches from its channel of origin,<br />
_ reaches the internal face of the thigh 374.<br />
_ unites with the Jing Bie of the yangming (St)<br />
_ circulates together with it<br />
_ inserts into the laryngo-pharyngeal apparatus<br />
_ and penetrates deeply within the tongue.<br />
This is the third system of union.” (Figures 46 and 47)<br />
II - Ma Shi comments :<br />
“This paragraph concerns the third system of union formed by the distinct channels of the<br />
stomach and spleen.<br />
1. Chapter 10 (“Vessels-Channels”) of this classic addresses the circulatory movements of<br />
the energy of the principal channel of the stomach, which starts at the point yingxiang (LI 20)<br />
and ends at the point Lidui (St 45). In contrast, in this paragraph, the circulation begins at the<br />
jing, ying, shu, jing and he points located at the lower part of the body and reascends toward the<br />
upper part. This is why it is said: The “principal” (Zheng: distinct channel) starts at the tip of<br />
the 2nd toe,<br />
_ reaches the top of the foot 376....<br />
_ runs alongside the external surface of the leg up to the knee<br />
_ arrives at the points Futu (St 32), Biguan (St 31) and qichong (St 30)<br />
_ penetrates within the abdomen<br />
_ links up with the stomach<br />
_ traverses the heart<br />
_ enters into Quepen (supra-clavicular fossa)<br />
_ reaches the laryngopharyngeal apparatus<br />
_ arrives at the mouth<br />
_ ascends toward the side of the nose<br />
_ and unites with the “jing Sui” (“satisfying vessels”; or segmental linking vessels) of the<br />
Foot Yangming (St).<br />
The circulation of the Jing Bie of the stomach takes place, therefore, in the opposite<br />
direction to that of the principal channel of origin. 377...<br />
2. The Foot Taiyin (Sp) and Foot Yangming (St) are in “yin-yang”, “interior-exterior”<br />
relationship. Their Jing Bie interacts with the points Biguan (St 31) and qichong (St 30), where<br />
the longitudinal luo (Luo Bie) of the stomach also arrives. Together, they penetrate into the<br />
abdomen and thorax, arrive at the laryngo-pharyngeal apparatus, connect to the base of the tongue<br />
and enter deeply there. These Jing Bie of the stomach and spleen form the third system of union.”<br />
(Figures 46 and 47).<br />
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375.
Figure 46 :<br />
Distinct Channels of the stomach and spleen (third system of union)<br />
After “Theory and Practice of Acupuncture Analgesia” (N.V.N. Edition)<br />
From 1 to 8: circulatory direction<br />
329 Rough Draft For JTS Students Only<br />
376....
Figure 47 :<br />
Synthetic study of the third system of union<br />
(Distinct Channel of the stomach and spleen)<br />
PARAGRAPH 5 377...<br />
The “principal” of the Hand Taiyang (SI) “belongs to the earth”. It<br />
starts at the shoulder, penetrates into the axilla, reaches the heart and<br />
attaches to the small intestine.<br />
The “principal” of the Hand Shaoyin (He) reaches Yuanye (GB22), at<br />
the level of the 2 tendons, links up with the heart, reaches the laryngopharyngeal<br />
apparatus, exits from the face and unites at the internal<br />
canthus of the eye. This is the fourth system of union.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains :<br />
“The “principal” of the Hand Taiyang (SI) belongs to the earth” expresses that the<br />
connection of the Hand Taiyin (Lu) and the taiyang is located at the bottom because the<br />
12 jingmai are divided into Shou (hand) and Zu (foot). When one speaks of the two energies, yin<br />
and yang, one elaborates on the 3 yin and 3 yang without dividing them into hand and foot.<br />
The 6 bowels manifest from the 3 yang of the foot which unite above with those of the<br />
hand. This is why the “principal” of the Hand Shaoyin (He), located above, manifests at the eyes<br />
and unites with the Foot Taiyang (Bl) at the point jingming (Bl 1), at the internal canthus of the<br />
eye. Such is the situation of the union of water and fire of the top and bottom of the body.<br />
Logically, the Hand Taiyang (SI) responds to water and the Hand Shaoyin (He), to fire:<br />
heaven follows the number 1 to create the water of earth, and the number 2, to create fire; fire is<br />
at the top and water, at the bottom; it fulfills therefore the phenomena of exchanges of potential<br />
between yin and yang. This is why the Hand Taiyang (SI), belonging to earth, circulates toward the<br />
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ottom to unite with Zu (foot), and the Hand Shaoyin (He) is directed above to unite with the<br />
bladder channel (taiyang). Such is the dissertation on water and fire of heaven and earth whose<br />
exchange, originating from their “top-bottom” positions, always conducts them in an original<br />
state, that is to say, reduces them to one single and unique energy (7). It is also so in the human<br />
being, the organs/bowels and jingmai respond to the Celestial Dao.”<br />
II - Ma Shi comments :<br />
“This paragraph explains the formation of the fourth system of union.<br />
1. The Hand Taiyang (SI) channel starts at the tip of the little finger, runs alongside the<br />
external side of the hand, reaches the wrist, follows the forearm, arrives at the elbow, passes to<br />
the outside surface of the arm up to the shoulder, penetrates into Quepen (supra-clavicular<br />
fossa), descends toward the heart, reascends to the laryngopharyngeal apparatus, redescends<br />
toward the diaphragm, arrives at the stomach and links up with the small intestine. This is why,<br />
the text states, “ ... penetrates into the axilla, reaches the heart and attaches to the small<br />
intestine.”<br />
2. The Hand Shaoyin (He) and Hand Taiyang (SI) channels form a “yin-yang”, “interiorexterior”<br />
system. The Hand Shaoyin (He) starts at the heart, reaches the “heart” system (Xin he)<br />
(8), descends to the diaphragm and links up with the small intestine. A vessel leaves the “heart”<br />
system, arrives at the lung, reaches the point Yuanye (GB 22) below the laryngopharyngeal<br />
apparatus, leaves via the face and unites at the internal canthus of the eye, at the point jingming<br />
7. See “The Monistic System” (energetic system reducible to unity), Volume I of the “Art and Practice of Acupunture-<br />
Moxabustion” According to the Da Cheng, page 287. N.V.N. Edition.<br />
8. The system “heart” implies the system “heart-Master of heart”.<br />
(Bl 1) where a vessel of the Hand Taiyang (SI) also arrives. This is the fourth system of union.”<br />
(Figures 48 and 49)<br />
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378...<br />
379.
Figure 48<br />
Distinct Channels of the heart and small intestine (4th system of union)<br />
After “Theory and Practice of Acupuncture Analgesia” (Edition N.V.N.)<br />
From 1-4: circulatory direction<br />
332 Rough Draft For JTS Students Only
Figure 49:<br />
Synthetic study of the fourth system of union<br />
(Distinct Channel of the Small intestine and heart)<br />
PARAGRAPH 6 378.<br />
The “principal” of the Hand Shaoyang (SJ) belongs to heaven. It<br />
starts at the vertex of the cranium, penetrates into Quepen (supraclavicular<br />
fossa), descends to the sanjiao (SJ) and disperses into the<br />
thorax.<br />
The “principal” of the Hand Jueyin (XB) descends to 3 cun below<br />
the axilla to the point Yuanye (GB 22), penetrates into the thorax, links<br />
with the sanjiao (SJ), ascends to the laryngo-pharyngeal apparatus,<br />
reaches behind the ear and unites with the shaoyang (SJ) below the<br />
point Wangu (GB 12). This is the fifth system of union.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“ 1. The shaoyang is primary yang created by yin. Consequently, from the bottom, it is<br />
directed toward the top.<br />
The term “principal” of the Hand Shaoyang” expresses that Shou (hand) must unite with<br />
Zu (foot), and the term “... belongs to heaven” explains that Zu (foot) must unite with Shou (hand).<br />
When one studies the system of the two channels “shaoyang/jueyin” (SJ-XB), one<br />
determines the nature of the 6 unions. In contrast, when one studies it according to the yin energy<br />
and yang energy, one only analyzes the 3 unions.<br />
2. Yuanye (GB 22) belongs to the Foot Shaoyang (GB) channel. It is located 3 cun below the<br />
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380.
axilla.<br />
The “principal” of the Master of the heart (xin bao luo) of the hand descends to<br />
Yuanye (GB 22) to penetrate into the thorax; it links up with the sanjiao (SJ),<br />
_ reaches the laryngopharyngeal apparatus<br />
_ emerges behind the ear<br />
_ rejoins the shaoyang (SJ)<br />
_ unites below the point Wangu (GB 12).<br />
This is the fifth system of union.” (Figures 50 and 51)<br />
II - Ma Shi clarifies:<br />
“This paragraph concerns the system of union of Hand Shaoyang (SJ) and Hand Jueyin (XB).<br />
1. Hand Shaoyang (SJ) starts at the tip of the little finger. reaches the wrist, arrives at the<br />
elbow, ascends the arm to the shoulder, descends to Quepen (supraclavicular crease, arrives at the<br />
sanjiao (SJ) and disperses into the thorax.<br />
From the fact that its Jing Bie takes off from the vertex, the text qualifies the shaoyang<br />
(SJ) channel as “belonging to heaven”. 381....<br />
2. The Jing Bie of the Hand Jueyin (XB) begins at Tianchi (XB 1) below the axilla,<br />
_ penetrates into the thorax and abdomen,<br />
_ joins with the sanjiao (SJ),<br />
_ reascends to the thorax,<br />
_arrives behind the ear,<br />
_and unites with the Hand Shaoyang (SJ) below the point Wangu (GB 12), that is to say, at<br />
the point Tianfu (SJ 16), to form the fifth system of union.” (Figures 50 and 51)<br />
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382.
Figure 50:<br />
Distinct Channels of xinbao and sanjiao (fifth system of union)<br />
After “Theory and Practice of Acupuncture Analgesia” (N.V.N. Edition)<br />
From 1 to 4: circulatory direction<br />
335 Rough Draft For JTS Students Only<br />
383....
PARAGRAPH 7<br />
Figure 51:<br />
Synthetic study of the fifth system of union<br />
(Distinct Channel of the sanjiao and xinbao)<br />
The “principal” of the Hand Yangming (LI) leaves from the arm at<br />
the level of the breast, arrives at the point Jianyu (LI 15), reaches the 7th<br />
cervical vertebrae, descends to Quepen (supraclavicular fossa), arrives<br />
at the large intestine, joins with the lung, reascends to the laryngopharyngeal<br />
apparatus, comes back out at Quepen and unites with the<br />
yangming (LI).<br />
The “principal” of the Hand Taiyin (Lu) penetrates into the point<br />
Yuanye (GB 22) in front of the shaoyin (He) vessel, enters the lung,<br />
branches to the taiyang (SI), reascends to Quepen, runs alongside the<br />
laryngo-pharyngeal apparatus and unites with the yangming (LI) to<br />
constitute the sixth system of union.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi clarifies:<br />
“ 1. The “principal” of the Hand Yangming (LI) follows the jingmai of the hand up to the<br />
arm, at the height of the breast, detaches from its channel of origin and arrives alone at<br />
Jianyu (LI 15), reaches the area underlying the 7th cervical vertebrae to the point Dazhui<br />
(GV 14), descends towards the large intestine, links with the lung, reascends to the laryngopharyngeal<br />
apparatus, comes back out at Quepen and unites with the jingmai of Hand Yangming<br />
(LI).<br />
2. The “principal” of the Hand Taiyin (Lu) separates from its channel of origin at the level<br />
of the area of the points Zhongfu (Lu 1) and Yunmen (Lu 2),<br />
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_ arrives at the point Yuanye (GB 22)<br />
_ is directed to the front of the taiyin (Lu)<br />
_ arrives at the lung and the region near the heart where it branches to the taiyang (SI)<br />
_ reascends to Quepen<br />
_ reaches the laryngo-pharyngeal apparatus<br />
_ unites with Hand Yangming (LI) to constitute the sixth system of union.” (Figures 52<br />
and 53)<br />
II - Ma Shi comments :<br />
“This paragraph concerns the system of union of the large intestine and lung channels.<br />
1. The “principal” of the Hand Yangming (LI) leaves at the point Jianyu (LI 15),<br />
_ reaches Dazhui (GV 14)<br />
_ descends to the large intestine and links up with the lung<br />
_ reascends to the laryngo-pharyngeal apparatus<br />
_ and unites with the Hand Yangming (LI), its channel of origin, at the point Futu (LI 18).<br />
2. The “principal” of the Hand Taiyin (Lu) reaches Yuanyue (GB 22),<br />
_ joins the xinbao (XB) channel<br />
_ passes in front of the Hand Shaoyin (He)<br />
_ arrives at the lung<br />
_ connects to its channel of origin<br />
_ reascends to Quepen 384.<br />
_ reaches the laryngo-pharyngeal apparatus<br />
_ and unites with the Hand Yangming (LI) at the point Futu (LI 18) to constitute the sixth<br />
system of union.” (Figures 52 and 53)<br />
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383.<br />
385.
Figure 52 :<br />
Distinct Channels of lung and large intestine (sixth system of union)<br />
After “Theory and Practice of Acupuncture Analgesia” (N.V.N. Edition)<br />
From 1 to 5: circulatory direction<br />
338 Rough Draft For JTS Students Only<br />
386...
Figure 53 :<br />
Synthetic study of the sixth system of union<br />
(Distinct Channel of the large intestine and lung)<br />
III - N.V.N.: 384.<br />
In conclusion, the Jing Bie (distinct channels) are vessels belonging to the 12 jingmai<br />
(principal channels). They differ from the other luomai (secondary vessels) and constitute a<br />
particular system of pathways derived from the principal channel.<br />
I. Original system of inter-unions<br />
The Jing Bie do not possess a “yin-yang, interior-exterior” system of relationship<br />
characteristic of to the 6 yin and 6 yang channels, but establish an original system of “6 unions”:<br />
1. The Jing Bie of the Foot Taiyang (Bl) and that of the Foot Shaoyin (Ki) unite below at the<br />
popliteal crease at weizhong (Bl 40), and above at the nucha at Tianzhu (Bl 10) (Fig. 42 and 43).<br />
2. The Jing Bie of the Foot Shaoyang (GB) and that of the Foot Jueyin (Li) unites below at<br />
the pubis symphysis at the point Qugu (CV 2), and above at the external canthus of the eye at the<br />
point Tongziliao (GB 1) (Fig. 44 and 45).<br />
3. The Jing Bie of the Foot Yangming (St) and that of the Foot Taiyin (Sp) unite below at the<br />
groin at the point qichong (St 30), and above at the neck at renying (St 9) (Fig. 46 and 47).<br />
4. The Jing Bie of the Hand Taiyang (SI) and that of the Hand Shaoyin (He) unite below at<br />
the sub-axillary region at the point Yuanye (GB 22), and above at the internal canthus of the eye<br />
at the point jingming (Bl 1) (Fig. 48 and 49).<br />
5. The Jing Bie of the Hand Shaoyang (SJ) and that of the Hand Jueyin (XB) unite below at<br />
the sanjiao bowel (shangjiao, zhongjiao, xiajiao), and above below the mastoid process at the point<br />
Tianfu (SJ 16) (Fig. 50 and 51).<br />
6. The Jing Bie of the Hand Yangming (LI) and that of the Hand Taiyin (Lu) unite below at<br />
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the large intestine bowel, and above at the neck at the point Futu (LI 18) (Fig. 52 and 53).<br />
In this way, the 12 jingmai (principal channels) possess not only a direct system of<br />
interrelation at the level of the organs/bowels and at the foot/hand, but also an indirect system of<br />
“inter-union” in the other parts of the body via the intermediary of the Distinct Channels.<br />
II. Physiologic role<br />
The Jing Bie reinforce the circulatory paths of the jingmai in the interior of the organism.<br />
1. They reinforce them by their connection with the yang channels. The Jing Bie begin at<br />
the level of the great articulations and become intraabdominal and intrathoracic to reach the<br />
organs/bowels; then they cross the heart before emerging at the neck, nucha or face and project<br />
themselves exclusively into the yang channels.<br />
2. This connection explains the fact that the 12 jingmai are not only dependent on their<br />
own system of inter-union, but also on the system of “entering/exiting-separation/union” of the<br />
distinct channels. The organization of these latter systems is more complex than those located at<br />
the level of the feet/hands. In other words, the physiological activities of the organism depend not<br />
only on the 12 jingmai (principal channels), but also on the 12 Jing Bie.<br />
3. The role of the Jing Bie is complementary to that of the jingmai because<br />
_ the regions not covered by the jingmai are under the control of the Jing Bie.<br />
_ the yin principal channels all have one influence on the head and face (with the<br />
exception of the jueyin- Li), although their trajectories ends at the thorax and pharynx. This<br />
action explains the fact that the 6 yin distinct channels collateralize from the yin principal<br />
channels, arriving at the neck or the face, to anastomose with the collateral yang distinct channels<br />
from the yang channels.<br />
The yang principal channels located at the facial-cervical area, therefore, receive the<br />
blood and energy of the yin distinct channels.<br />
III. Disease description and classification and therapeutic nature<br />
Chapter 11 describes the circulatory routes of the 12 Jing Bie, but does not mention<br />
disturbances which can affect them. Nevertheless, by therapeutic plan, one can choose “the points<br />
following the channels” based on the yin or yang nature of the illness and symptomatology.<br />
The study of the classification of the 12 jingmai shows us that there exists numerous<br />
illnesses that are located outside of the area of the principal channels; they localize within the<br />
area of the Jing Bie (distinct channels). One understands as well that the distinct channels have a<br />
certain role in physiology and that they can be sites of attack of the illness.<br />
The action of the points of the principal channels outside their trajectories, therefore,<br />
allows explaining that of the distinct channels. In this manner, for example, the principal<br />
channel of Hand Jueyin (XB) does not reach the neck, but its points, Jianshi (XB 5) and Daling<br />
(XB 7), act on ailments of the laryngo-pharyngeal apparatus. This is to say that the<br />
symptomatology of the distinct channels on the whole may be superimposable on that of the<br />
corresponding principal channel. They nevertheless call attention to the intermittent nature of<br />
some clinical signs. This particular characteristic establishes the treatment by “needling on the<br />
opposite side” .<br />
In-depth study of the text, particularly of the explanations of Zhang and Ma, allow us to<br />
draw more analytic and more precise outlines according to the thinking of our times, toward the<br />
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387.
goal of better grasping the energetic physiology of the Jing Bie.<br />
CHAPTER XII<br />
River Ways<br />
(jing shui)<br />
no 388/389<br />
Chapter 12 of the Lingshu is devoted to the 12 rivers (qing, wei, Hai, he, Ru,<br />
Zang, Huai, Lei, Jiang, Ha, Ji and Zhang) of Huangdi’s era. These rivers are<br />
differentiated by their extent, depth, source, location and length. They are used as an<br />
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example of similarity with the 12 jingmai (principal channels).<br />
This analogous study illustrates more than ever the symbiosis of man with the<br />
natural world, particularly due to the conformity of the depth and length of each<br />
channel with that of a waterway (river). In this way, one can deduce by analogy that<br />
the depth of needling and the time to leave the needle in permanently at the level of<br />
the energetic points and channels must be established according to precise<br />
constants.<br />
This chapter has the basic property:<br />
_ of establishing a parallel study of the 12 jingmai with that of the 12 rivers<br />
(jing shui) in the search for the depth of implantation of the needle and its duration<br />
permanently at the level of the 3 yin and 3 yang of the hand and foot.<br />
_ and of making us understand needling as a function of age, build and the<br />
constitution of the individual.<br />
It is only after having assimilated all these components that one will be able to<br />
resolve the problem of emptiness and fullness. This is why this chapter is entitled<br />
“jing shui” (waterways; rivers).<br />
This chapter consists of 4 paragraphs.<br />
PARAGRAPH 1 390.<br />
Huangdi questions Qi Bo:<br />
“At the exterior, the jingmai respond to the 12 jing shui, and in<br />
the interior they belong to the 5 organs and 6 bowels.<br />
The 12 jingmai differ in their extent, depth and distance. In<br />
contrast, the 5 organs and 6 bowels are distinguishes by their location<br />
at the top or bottom, their morphology, their utilization and reception<br />
of nutritive substances... . What then are their correspondences?”<br />
The jing shui contain water for their circulation; the 5 organs<br />
combine the shen qi (mental energy), hun (vegetative soul) and po<br />
(sensitive soul) for their reception; the 6 bowels receive the “cereal”<br />
water (nutritive liquid) for their transport and energy for their<br />
activity; the jingmai contain ying-Xue (nutritive energy-blood) for<br />
their impregnation... . How then are all these elements combined to<br />
execute a treatment? Is it necessary to needle superficially or deep?<br />
What is the number of moxas to utilize? I would like to clearly<br />
understand you.”<br />
Qi Bo responds:<br />
“ The height of heaven is unfathomable and the size of earth<br />
immeasurable. Man being born in the space between heaven and earth,<br />
within the 6 Unions (1), the height of heaven and the magnitude of earth<br />
cannot be measured by the human mind.<br />
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As for the body of man, the skin and flesh are well localized and<br />
can be examined by simple palpation of the fingers. At death, autopsy<br />
permits recognizing the firmness and suppleness of the organs, the<br />
magnitude or narrowness of the bowels, the quantity of food products<br />
absorbed, the length of the vessels, the purity or impurity of the blood,<br />
the abundance or shortage of energy... and among the 12 jingmai,<br />
which contain more blood than energy, less blood and more energy,<br />
much blood and energy, less blood and energy... . All that is well known.<br />
In therapy, acupuncture and moxabustion are used with the<br />
purpose of balancing the energy of the channel according to a precise<br />
“number”.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph establishes the parallel study of the 12 jingmai and 12 jing shui.<br />
The jing shui are distinguished by their expanse, depth... and the 5 organs by their<br />
locations, morphology... . But if the height of heaven and the size of earth are difficult to estimate,<br />
man’s body can be examined by the methods of measurement, palpation and dissection.<br />
1.“6 Unions” indicates Top (heaven) and Bottom (earth) and the 4 cardinal points: North (front), South (back), East<br />
(right) and West (left).<br />
As for treatment, acupuncture and moxabustion are executed as a function of precise<br />
“numbers”. Example: 0.6 cun depth, 7 expirations, 3 moxas, etc.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the correspondence between the 12 jingmai and 12 jing shui.<br />
This correspondence permits determining the “number” of needling and moxabustion.<br />
The jing shui differ in their surface, depth and length, and the 12 jingmai also by their<br />
size, location and energetic and blood content. Moreover, the 5 organs receive the shen, qi, hun<br />
and po, while the 6 bowels receive foods and transform them into energy intended for all organic<br />
systems of the body. Therefore, when one compares the organs/bowels and the 12 jingmai to the 12<br />
jing shui, one notices that needling can be deep or superficial and that the quantity of leaves of<br />
artemesia (moxa constituent) is variable. Yet, all these are perfectly enumerated. Why?<br />
Qi Bo has said: “The height of heaven is unfathomable, and the size of earth immeasurable.<br />
But the human body can be dissected in light of examining the state of the organs and bowels, the<br />
quantity of absorbed food, the length of the vessels, the state of the purity of the blood... . As for<br />
treatment, deep or superficial needling and the number of moxas used are copied exactly from the<br />
extent and depth of the jing shui”. This explanation will be detailed in the following paragraphs.”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“I have heard you with joy, but, sincerely, I have not entirely<br />
understood. Please tell me more.”<br />
Qi Bo:<br />
“ They are the rules of the human being conforming to heaven<br />
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and to earth, to yin and to yang. One must indeed delve deeply into them<br />
because,<br />
_ at the exterior, the Foot Taiyang (Bl) responds to the water of the<br />
river qing, and in the interior, it belongs to the bladder. It is in that<br />
way that the shui Dao (waterways) are carried out.<br />
_ at the exterior, the Foot Shaoyang (GB) responds to the water of<br />
the river wei, and in the interior, it belongs to the gallbladder.<br />
_ at the exterior, the Foot Yangming (St) responds to the water of<br />
the river Hai, and in the interior, it belongs to the stomach. 392.<br />
_ at the exterior, the Foot Taiyin (Sp) responds to the water of the<br />
river he, and in the interior, it belongs to the spleen.<br />
_ at the exterior, the Foot Shaoyin (Ki) responds to the water of<br />
the river Ru, and in the interior, it belongs to the kidney.<br />
_ at the exterior, the Foot Jueyin (Li) responds to the water of the<br />
river Zang, and in the interior, it belongs to the liver.<br />
_ at the exterior, the Hand Taiyang (SI) responds to the water of<br />
the river Huai, and in the interior, it belongs to the small intestine. It is<br />
in that way that the water ways (shui Dao) exit.<br />
_ at the exterior, the Hand Shaoyang (SJ) responds to the water of<br />
the river Lei, and in the interior, it belongs to the sanjiao (SJ)<br />
_ at the exterior, the Hand Yangming (LI) responds to the water of<br />
the river Jiang, and in the interior, it belongs to the large intestine.<br />
_ at the exterior, the Hand Taiyin (Lu) responds to the water of the<br />
river Ha, and in the interior, it belongs to the lung.<br />
_ at the exterior, the Hand Shaoyin (He) responds to the water of<br />
the river Ji, and in the interior, it belongs to the heart.<br />
_ at the exterior, the Hand Jueyin (XB) responds to the water of the<br />
river Zhang, and in the interior, it belongs to the xinbao (XB).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The 3 yin and 3 yang unite with the 6 energies of heaven, and Shou and Zu (hand and Foot)<br />
channels respond to the 12 jing shui of earth.<br />
At the exterior, the 12 jingmai unite with the 6 energies, and in the interior, they belong<br />
to the organs and bowels. This is why, at the exterior, the 3 yin and 3 yang of the foot and hand<br />
respond to the 12 jing shui, and the jing shui unite with the organs and bowels. This indicates<br />
that man unites with heaven and earth and responds to yin and yang.<br />
1. The qing shui (Clear River) originates from the union of two rivers, the Huangha and<br />
Huai. The lung responds to heaven and governs the energy, and the bladder is the “palace” of the<br />
organic liquid; both adapt to the energetic transformations to emit their movements. The liquid<br />
substance contained in the bowels is impure, except that of the bladder. For this reason, the Foot<br />
Taiyang (Bl) unites with the exterior at qing shui, and in the interior with the bladder, and it is<br />
in that way that the waterway circulates.<br />
2. The wei shui takes its source at ying Zhou and unites with the rivers jing, Ru, Xi, Jiu,<br />
Min, etc. among which the water of the wei river is pure. The liquid substance responding to the<br />
yang channels is impure, except that contained in the gallbladder. This is why the Foot Shaoyang<br />
(GB) responds to the exterior at wei shui and unites in the interior with the gallbladder.<br />
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3. The Hai shui is immense and overflows; the earth is found then under the Hai. The<br />
yangming, located at the Center-earth by which all beings return, is the “sea” of the cereal water<br />
(nutritive liquid). This is why the Foot Yangming (St) unite at the exterior with the Hai shui and<br />
in the interior with the stomach.<br />
4. The he shui is composed of 5 lakes which are the Dong, Ding, Bengze, Zanze, etc. The<br />
spleen, located at the center, permeates the four sides; this is why the Foot Taiyin (Sp) unites at<br />
the exterior with the he shui, and in the interior, with the spleen.<br />
5. The Ru shui takes its source from hanam, at Tainzu Mountain; hanam Province is located<br />
in “the space between heaven and earth” (read: high region), and Tianzu reaches the “central limit<br />
of heaven” (means: high altitude). Because the celestial energy envelops the earth and penetrates<br />
deeply there, this mountain has the name Tianzu (celestial landscape). The kidney governs water<br />
and constitutes the source of production of energy; above, it attaches to the laryngo-pharyngeal<br />
apparatus to control the respiratory movements; this is why the Foot Shaoyin (Ki) responds to the<br />
exterior at Ru shui and in the interior it unites with the kidney.<br />
6. The Zang shui takes its source at the Linzi in qing Zhou Province. To the west, it flows<br />
into the Huai river. All the courses of water flow toward the east, except the Zang shui which<br />
circulates toward the west. This is why it responds to the Foot Jueyin (Li), that is to say, to<br />
“West-liver-wood”.<br />
7. The Huai shui receives the water of the sea and flows into two rivers, Huai and si. The<br />
small intestine contains the liquid substances coming from the stomach. These will be decanted<br />
along the entire length of their passage (2) to the bladder. This is why the Hand Taiyang (SI)<br />
responds to Huai shui at the exterior, and in the interior, it belongs to the small intestine.<br />
8. The Lei Ji is a large river located to the northwest. The Lei unites with the Ji and flows<br />
down into Xuan and You Provinces. The shaoyang is an imperial officer; yin and yang are linked;<br />
this is why at the exterior the Hand Shaoyang (GB) responds to the Lei Ji, and in the interior, it<br />
belongs to the sanjiao (SJ).<br />
9. The Jiang shui takes its source in the west at Zanshan Mountain. Its current is tortuous<br />
and flow down toward the east where it flows into the sea. The large intestine accumulates the food<br />
wastes and decants from it the liquid substances. These follow the tortuous way of the bowel<br />
equipped with 16 lops before arriving at the bladder. This is why at the exterior the Hand<br />
Yangming (LI) responds to Jiang shui, and in the interior, it belongs to the large intestine.<br />
10. The Ha shui takes its source from the jing Zu Sea and arrives at the Gao wei. Its course<br />
is a thousand miles and only forms a single bend. The lung belongs to geng-metal (“geng”, name of<br />
the 7th Celestial trunk) and responds to heaven; it is the source-producer of the liquid substance.<br />
This is why at the exterior the Hand Taiyin (Lu) responds to Ha shui, and in the interior, it<br />
belongs to the lung.<br />
11. The Ji shui takes its source from Wan Wu Shan Mountain and flow down toward the<br />
Huang Ha River; its water is clear, hence the name qing Ji. Its bed is narrow, but its role is<br />
sizable. The heart is the sovereign organ whose role is also sizable. This is why at the exterior the<br />
Hand Shaoyin (He) responds to Ji shui, and in the interior, it unites with the heart.<br />
12. The Zhang shui has two tributaries of which one takes its source in Shang Dan Dai<br />
Meng Mountain and has the name qing Zhang (pure Zhang), and the other takes its source at the<br />
foot of luo Gu Mountain and has the name Zhuo Zhang (impure Zhang). These two rivers come,<br />
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393.<br />
394.
therefore, from different sources to unite at the delta. The blood, equipped with shen qi (mental<br />
energy), is a pure substance circulating in the yin governed by the heart and it is associated with<br />
the xin bao luo (XB) to control the circulation of this pure substance within the jingmai. This is<br />
why at the exterior the Hand Jueyin (XB) responds to Zhang shui, and in the interior, it unites<br />
with the xin bao luo (XB).<br />
Man responds, therefore, to heaven and earth, to yin and yang.<br />
On the other hand, the 5 organs/6 bowels and 12 jing shui (rivers) cited above therefore<br />
possess one origin at both the interior and exterior. This communication/circulation takes place<br />
in a circle without end. It is the same for the 12 jingmai (principal channels). This is why:<br />
_ heaven is yang and earth is yin.<br />
_ the region located from the lumbars up to the top belongs to heaven and that located from<br />
the lumbars to the bottom belongs to earth.<br />
This is why:<br />
_ the Hai River flowing down toward the north is yin<br />
_ the he River also flowing down toward the north is yin in yin<br />
_ the Ha River flowing toward the south to the Zhang river is yin in yang.<br />
_ the Lei River flowing down toward the south to the Jiang River is the taiyang in yang.<br />
In relation to these rivers and mountains, man in eternal movement is a little element who also<br />
responds to heaven and earth.”<br />
2. The food/nutritive liquids are not only purified and decanted in the small intestine, but also successively at the level of<br />
the large intestine, kidney, bladder and gallbladder. This passage has been designated by Chamfrault and ourselves in 1969 under<br />
the name “Internal Canal of the sanjiao (SJ).<br />
II - Ma Shi comments: 395.<br />
“The reason why Qi Bo associates the organs/bowels with the 12 jing shui (rivers) is the<br />
following:<br />
At the top, heaven is yang.<br />
At the bottom, earth is yin.<br />
In the living being:<br />
_ the region located from the lumbar vertebrae up to the top corresponds to heaven<br />
_ and the region located from the lumbar vertebrae to the bottom responds to earth.<br />
This is why the jing shui (rivers) are regrouped according to their orientation (East, West,<br />
South, North) to divide them into yin and yang. It is the same for the organs/bowels which are<br />
classed according to their correspondences (East, West, South, North) in order to respond to the<br />
12 jing shui; this explains the adage: “Man unites with heaven and with earth”.”<br />
III - N.V.N.:<br />
A - The study of the sites of flowing of the jing shui (rivers) permits determining their<br />
yin and yang aspect and their direction (East, West, South, North).<br />
Like the jing shui, the jingmai (principal channels) are divided according to the criteria<br />
“front/back “(upstream-downstream), top/bottom” (mountain-plain) and comprise a very precise<br />
location and well-determined yin-yang nature.<br />
1. The Hai shui adopting the north is yin.<br />
The Hai shui responds to the stomach channel (Foot Yangming).<br />
Based on the law of Orientation/Location of Fu Hi (3), according to which “left represents<br />
East; right, West; top, South; bottom, North”, “the Hai River adopting the North” designates the two<br />
channels “gallbladder and bladder” which are located below the stomach channel.<br />
similarly, based on the principle according to which “below the lumbar region is yin”, the<br />
Hai River designates the 3 yang channels of the foot among which:<br />
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_ the Foot Yangming (St) is found in front<br />
_ the Foot Shaoyang (GB) is located in the middle (center)<br />
_ the Foot Taiyang (Bl) is localized in back.<br />
In the supine position, the gallbladder and bladder channels are underneath the stomach<br />
channel. This is why, the Hai River adopting North is yin.<br />
2. The he shui adopting the North is yin in yin. 396.<br />
The he River responds to the spleen channel (Foot Taiyin).<br />
“The he River adopting the north” designates the 2 channels “liver-kidney”, located below<br />
the stomach channel.<br />
“yin in yin” represents the internal surface of the lower limb. This term explains the<br />
position of the 3 yin channels of the foot:<br />
_ the Foot Taiyin (Sp) is found in front<br />
_ the Foot Jueyin (Li) is found in the center<br />
_ the Foot Shaoyin (Ki) is found in back.<br />
In the supine position, the liver and kidney channels are underneath the spleen channel.<br />
This is why the he River adopting the north is yin in yin.<br />
3. The Zhang shui adopting the South is yang.<br />
The Zhang River responds to the xinbao (XB) channel.<br />
“The Zhang River adopting the south” designates the lung channel located above the xinbao<br />
(XB) channel.<br />
3. Designated under the name “Ba Que” or “8 Spatio-temporals”. For Westerners, is concerns the “8 Trigrams”.<br />
Based on the principle according to which “above the lumbar region is yang”, the xinbao<br />
(XB) and lung channels are located on the upper limb; the second is found in front of the first.<br />
In the supine position, the xinbao (XB) channel is below the lung channel. This is why the<br />
Zhang River adopting the south is yang.<br />
4. The Ha shui extending toward the north , ending up at the Zhang River, is yin in yang.<br />
The Ha River responds to the lung channel (Hand Taiyin).<br />
“The Ha River extends towards the north and ends up at the Zhang River” corresponds to<br />
the union of the Ha River with the lung channel and xinbao (XB) channel.<br />
“yin in yang” designates the internal part of the upper limb.<br />
In the supine position, above the channel of xinbao (XB) the lung channel is found. This is<br />
why the Zhang River adopting the north and ending up in the Zhang River is yin in yang.<br />
5. The Lei shui adopting the South and ending up in the Jiang River is taiyang in yang.<br />
The Lei River responds to the sanjiao (SJ) channel (Hand Shaoyang).<br />
A - “taiyang in yang” designates the external side of the upper limb and expresses the<br />
external localization of the sanjiao (SJ) channel and large intestine channel; this latter (LI) is<br />
found in front of the first (SJ), which is at the center.<br />
In the supine position, the sanjiao (SJ) channel is underneath the large intestine channel.<br />
This is why The Lei River adopting the south is taiyang in yang.<br />
B - The 5 organs/6 bowels manifest at the exterior from their source and torrent, and in<br />
the interior, each of these elements is under the same influence of the natural world. It is a<br />
matter of a comparison to reestablish the reciprocal relation/penetration between the interior and<br />
exterior, like a circle in perpetual motion. 397.<br />
1. The jingmai (principal channels) spread everywhere to the exterior of the organism,<br />
and in the interior, they belong to the organs/bowels. At the exterior as in the interior, their<br />
perpetual circulatory system resembles that of rivers.<br />
2. Among yin and yang natures, top is yang and bottom is yin. Therefore, it is said of<br />
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the universe that:<br />
_ heaven, at the top, is yang<br />
_ and earth, at the bottom, is yin.<br />
In man, it is said that the lumbar region<br />
_ up to the top, belonging to heaven, is yang.<br />
_ down to the bottom, belonging to earth, is yin.<br />
3. Based on the classical method (4) of the localization of yin-yang, heaven is at the<br />
South and earth is at the North. This is why:<br />
a) The Hai shui adopting the north is yin. Because:<br />
_ the stomach channel responds to the river Hai<br />
_ the gallbladder channel and bladder channel, leaving from the area belonging to<br />
the stomach channel to the bottom, go from the head to the feet and from the<br />
lumbar region to the bottom and become distributed into the yin part (lower<br />
limb).<br />
b) The he shui adopting the north is yin in yin. Because:<br />
_ the spleen channel responds to the river he.<br />
_ the liver channel and kidney channel arrive up to the thoracic region which is<br />
yin, and at the bottom, they come from the internal region of the lower limbs<br />
which is also yin.<br />
c) The Zhang shui adopting the south is yang. Because:<br />
_ the xinbao (XB) channel responds to the river Zhang<br />
_ the lung channel is above that of the xinbao (XB) which is at the top of the<br />
effect:<br />
effect:<br />
4. Law of orientation/location of Fu Hi called “Ba que” or “8 spatio-temporal signs”. See page 363.<br />
lumbar region and is found on the upper limb (which is yang).<br />
d) The Ha shui adopting the north, ending up at the river Zhang, is yin in yang. In<br />
_ the lung channel responds to the river Ha<br />
_ ending up at the river Zhang, it unites with the region belonging to the xinbao<br />
(XB) and distributes to the posterior surface (which is yin- energetic<br />
description) of the upper limb (which is yang).<br />
e) Lei shui adopting the south, ending up at the river Jiang, is taiyang in yang. In<br />
_ the sanjiao (SJ) channel responds to the river Lei.<br />
_ at the top to the river Jiang, it unites with the region belonging to the large<br />
intestine channel. Together, they become distributed to the anterior side (which<br />
is yang- energetic description) of the upper limb (which is also yang).<br />
In this manner, from the river network of ancient China and the yin-yang system of the<br />
jingmai (principal channels), one can explain the perfect resonance of the human being with the<br />
natural world.<br />
This paragraph describes the 12 jing shui which are the 12 great rivers of the time of<br />
Huangdi, whose name, extent, depth and place of flowing are totally different from the current<br />
time. Over the course of time, these rivers were subjected to great change; for this reason, as<br />
physicians, it is illusory to attempt to go deeply into their origin, place of circulation, extent or<br />
depth. The essential interest of the text is of understanding the analogy of the routes of<br />
uninterrupted flow of the 12 jing shui with the incessant movements of the blood and energy in<br />
the human organism.<br />
PARAGRAPH 3<br />
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398.
Huangdi:<br />
“The jing shui respond to the jingmai whose distance, depth and<br />
abundance of blood and energy are different. How do you needle them?”<br />
Qi Bo:<br />
“The Foot Yangming (St) is the “sea” of the 5 organs and 6 bowels.<br />
This vessel is large and contains an abundance of blood. When the<br />
energy is in fullness, the heat is strong. Not needling this channel<br />
deeply does not cure the disease, and not placing the needle in<br />
permanently does not disperse it. For this reason, the needling of Foot<br />
Yangming (St) is 0.6 cun depth and is placed permanently during 10<br />
expirations.<br />
The needling of Foot Taiyang (Bl) is to 0.5 cun depth and the<br />
duration of placing the needle permanently is 7 expirations.<br />
The needling of Foot Shaoyang (GB) is to 0.4 cun depth and the<br />
duration of placing the needle permanently is 5 expirations.<br />
The needling of Foot Taiyin (Sp) is to 0.3 cun depth and the<br />
duration of placing the needle permanently is 4 expirations.<br />
The needling of Foot Shaoyin (Ki) is to 0.2 cun depth and the<br />
duration of placing the needle permanently is 3 expirations.<br />
The needling of Foot Jueyin (Li) is to 0.1 cun depth and the<br />
duration of placing the needle in permanently is 2 expirations.<br />
As for the yin and yang channels of the hand, their secretory and<br />
receptive routes neighbor one another; the energy arrives rapidly. This<br />
is why the depth of the needling does not exceed 0.2 cun and the<br />
duration of placing the needle permanently does not exceed one<br />
expiration. 399.<br />
In young people and adults, in large and small, fat and thin,<br />
needling must be a function of the decision of the “heart”. This<br />
technique bears the name imitative process of the standard method of heaven<br />
and earth.<br />
It is the same for moxabustion. If moxabustion is excessive, the<br />
fire employed is called “cruel fire”, able to cause the illness of drying out<br />
of the bones (bony atrophy) with slowing down of the vessels. If the limit<br />
of the needling exceeds the numbers cited above, it can provoke the<br />
syndrome of escape of the energy.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph gives dissertation on the method of acupuncture and moxabustion.<br />
The yin and yang channels of the hand and foot, whose blood and energy are in abundance<br />
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or shortage, are compared with the depth of the jing shui in order to respond to the normal<br />
celestial number.<br />
The part located above the lumbar region responds to heaven. This is why the yin and yang<br />
channels belong to the hand; their secretory and receptive routes are close to one another, and the<br />
arrival of the energy is rapid. Needling then is superficial and the removal of the needle quick.<br />
It is stated in the text: “In the fat, needling must be performed in the convenient<br />
conditions of autumn and winter. In the thin, needling must be done in the convenient conditions<br />
of spring and summer.” This is why it is advised to conform to the “decision of the heart” to<br />
determine the depth of the needling, transmitting to the needle rapid or slow movements to<br />
imitate the normal number of heaven.<br />
It is the same for moxabustion. Moxabustion exceeding this principle bears the name<br />
“Cruel fire”, which is the origin of the illness of “drying out of the bones” (bony atrophy) with<br />
slowing of the vessels, and needling exceeding the celestial number (disproportionate needling)<br />
can create the syndrome of escaping of the energy.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the practice of acupuncture and moxabustion.<br />
1. The Foot Yangming (St) contains much blood and energy. Its pulse is large and often<br />
accompanied by signs of heat. This is why needling is to 0.6 depth and the duration of placing the<br />
needle is 10 expirations.<br />
• During dispersion, 400.<br />
_ implantation of the needle must be done at the moment of inspiration (5)<br />
_ rotatory movements are transmitted to the needle at the moment of inspiration<br />
_ and needle removal at the moment of expiration (5).<br />
• During tonification,<br />
_ implantation of the needle must be done at the moment of expiration<br />
_ rotatory movements are transmitted to the needle at the moment of expiration<br />
_ and needle removal at the moment of inspiration.<br />
“A needling of 0.6 cun depth” is a very deep needling.<br />
“Placing the needle in permanently during ten expirations” implies that the duration of<br />
dispersion can sometimes equal the total duration of 10 expirations.<br />
Because needle implantation is done with inspiration, the rotatory movements must be<br />
done upon inspiration and removal with the 10th expiration.<br />
The text describes the method of dispersion, but does not make mention of the method of<br />
tonification because it is understood that in tonification all maneuvers are executed in a fashion<br />
opposite to that of dispersion.<br />
The Foot Taiyang (Bl) contains much blood and little energy. This is why, during the<br />
needling, one must implant the needle to 0.5 cun depth, therefore 0.1 cun less than that for the<br />
Foot Yangming (St).<br />
For dispersion, one must leave the needle in during 7 expirations before removing it at the<br />
moment of inspiration, therefore 3 expirations less than that of the Foot Yangming (St).<br />
The Foot Shaoyang (GB) contains little blood and much energy. During needling, the needle<br />
is implanted to 0.4 cun depth, therefore 0.1 cun less than that of Foot Taiyang (Bl).<br />
During dispersion, leave the needle in during 5 expirations before removing it at the<br />
moment of inspiration, therefore 2 expirations less than that of Foot Taiyang (Bl).<br />
Such are the “needling numbers” of the 3 yang of the foot. 401.<br />
2. The Foot Taiyin (Sp) contains much energy and little blood. The depth of needling is<br />
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0.3 cun, therefore 0.1 cun less than that of the Foot Shaoyang (GB), and the duration of letting the<br />
needle remain in is for 4 expirations, therefore 1 less than that of the Foot Shaoyang (GB).<br />
The Foot Shaoyin (Ki) contains little blood and much energy. The depth of needling is<br />
0.2 cun, therefore 0.1 cun less than that of the Foot Taiyin (Sp); the duration of leaving the needle<br />
in place is 3 expirations, therefore 1 expiration less that that of the Foot Taiyin (Sp).<br />
The Foot Jueyin (Li) contains much blood and little energy. The depth of needling is 0.1<br />
cun, therefore 0.1 cun less than that of the Foot Shaoyin (Ki); the duration of letting the needle<br />
remain in place is 2 expirations, therefore 1 expiration less than that of the Foot Shaoyin (Ki).<br />
Such are the “needling numbers” of the 3 yin of the foot.<br />
3. Physiologically, the 3 yin and 3 yang channels of the hand do not differ from those of<br />
the foot; but clinically, the methods of needling are not the same. This difference is due to the<br />
position of the 6 channels located at the top part of the body, therefore near the lung.<br />
The lung receives the “cereal” energy from the stomach in order to direct it toward the<br />
channels; and the channels receive the “great energy” of the lung in order to circulate. since the<br />
5. Much later on, according to the classic books of acupuncture like the Zhen Jiu si ying, etc., inspiration belonged to the<br />
method of tonification (first expiration, then inspiration), and expiration to the method of dispersion (first inspiration, then<br />
expiration).<br />
In the Zhen Fu (Song of the Practice of Acupuncture), it is said: “To tonify, one must first expire then inspire, and to<br />
disperse one must first inspire, then expire”. This is the exact meaning of the concept “Inspiration/Expiration” in the current<br />
practice of acupuncture.<br />
In our time (from 1954), some Chinese brothers substituted expiration for “cough” and inspiration for “closed lips”<br />
associated with aspiration movements. In contrast, Westerners confined it to the control of the movements (expiratory and<br />
inspiratory) of the thorax.<br />
receptive routes of the energy are close to the lung, the arrival of the energy is rapid. It is<br />
therefore not advised to needle more than to a depth of 0.2 cun and to not leave the needle in more<br />
than 1 expiration.<br />
4. Young and old, small and large, fat and thin all have different constitutions. It is the<br />
“heart” that decides the depth of implantation of the needle, according to the Celestial Dao.<br />
It is the same for the number of moxas used. Not exceeding the “number” indicated for the<br />
“celestial fire” (moderate fire used) will not transform it into “cruel fire”, responsible for the<br />
“drying out of the bones” (bony atrophy) with slowing of the circulation of the vessels. As for<br />
acupuncture, exceeding the ‘number” indicated is the origin of the escaping of the energy.”<br />
III - N.V.N.:<br />
This paragraph establishes the comparison between the depth and length of the jingmai<br />
(principal channels) with those of the jing shui (waterways; rivers) to standardize the degree of<br />
the depth of needling and the duration of allowing the needle to remain in place.<br />
Generally, the determination of depth of implantation of the needle at the level of the<br />
epidermo-dermal and musculo-skeletal layers is very precise. In this manner, for example, to<br />
puncture the point Huantiao (GB 30), located in the musculo-skeletal layer, it is advised to use a<br />
long needle to apply a deep stick. In contrast, for the point Shaoshang (Lu 11) and Bahui (GV20),<br />
located in the superficial epidermis, one must use short needles to apply a superficial stick.<br />
In this way, one understands that this standardization of needling depth is a global,<br />
rather than determinant, study because, clinically, determination of depth of needle implantation<br />
is essentially based:<br />
_ on the topography of the channel and, above all, of the energetic point 402.<br />
_ on the evolutive nature of the illness<br />
_ and on the reactive phenomena of the individual.<br />
This is why the text states: “In young and old, large and small, fat and thin, needling must<br />
be a function of the decision of the heart.”<br />
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• Age: One must not practice deep needling in aged individuals because of the deficiency<br />
of energy and blood, or in children (6) because of the incomplete formation of the yin and yang<br />
elements of their organs.<br />
• Constitution: Schematically, one can distinguish 4 types of constitutions: thin, fat,<br />
strong and weak. In fat or robust subjects, it is advisable to needle deeply, and in thin or weak<br />
subjects, it is advised to stick superficially.<br />
The determination of the depth is obviously dependent on the appreciation of the depth of<br />
the energetic point itself, but it depends also on the topographic anatomy of the region where the<br />
point is located. In the final analysis, consideration of the location of the energetic point must be<br />
taken into account. In this manner,<br />
_ for the energetic points of the head, it is advisable in general to not practice vertical<br />
needling. One can perform tangential punctures (7), directed from front to back, with needles of<br />
0.5 cun. The depth to attain is 0.3 to 0.4 cun. For points on the thorax (chest and back), it is<br />
forbidden to needle deeply because of the existence of underlying organs.<br />
_ for points located in the intercostal spaces, one can execute oblique punctures (8) of<br />
0.3 to 0.5 cun depth with the aid of a 2 cun needle.<br />
6. In unweaned infants, the jingluo are not yet definitively developed and needling is strictly forbidden.<br />
7. This technique is especially applied with superficial needling. The angle made by the needle with the surface of the<br />
skin is 15º to 20º.<br />
8. This technique is especially applied to points overlying bone. The angle made by the needle with the cutaneous<br />
surface is 45º.<br />
_ for points on the spine or in paravertebral muscles (Hua Ta points), one often practices<br />
tangential punctures of 0.3 to 0.5 cun with the aid of 2 cun needles.<br />
_ for points on the abdomen, a region endowed with relatively thick muscles, one often<br />
practices vertical punctures (9) of 0.8 to 1.2 cun depth.<br />
_ for points on the thigh or buttock, where muscular masses are particularly sizable, one<br />
can attain depths of 1.5 to 2.5 cun by means of needles of 3 to 4 cun length.<br />
_ for points on hands and feet, one practices oblique punctures directed from below<br />
upward.<br />
This is the traditional scheme of actual acupuncture modalities. But in practice, one must<br />
know how to apply them with flexibility, adapting the appropriate modality to each concretely-<br />
observed clinical situation.<br />
Correspondence of the 12 jingmai and 12 jing shui and needling depth of<br />
the yin and yang channels of the foot and hand with duration of placing the<br />
needle permanently.<br />
352 Rough Draft For JTS Students Only<br />
403.
jingmai<br />
Belonging to<br />
the interior<br />
(organsbowels)<br />
responding<br />
to the<br />
exterior<br />
(jingshui)<br />
Depth of<br />
Puncture<br />
(cun)<br />
Duration<br />
of Needle<br />
Placement<br />
(expir.)<br />
Foot<br />
Tai<br />
yang<br />
(Bl)<br />
Bl<br />
qiang<br />
0.5<br />
7<br />
Foot<br />
Shao<br />
yang<br />
(GB)<br />
GB<br />
wei<br />
0.4<br />
5<br />
Foot<br />
yang<br />
ming<br />
(St)<br />
St<br />
Hai<br />
0.6<br />
10<br />
Foot<br />
Tai<br />
yin<br />
(Sp)<br />
Sp<br />
he<br />
0.3<br />
4<br />
Foot<br />
Shao<br />
yin<br />
(Ki)<br />
Ki<br />
Ru<br />
0.2<br />
3<br />
Foot Jue<br />
yin<br />
(Li)<br />
Li<br />
Zang<br />
0.1<br />
2<br />
hand<br />
Tai<br />
yang<br />
(SI)<br />
SI<br />
Jiang<br />
0.2<br />
1<br />
hand<br />
Shao<br />
yang<br />
(SJ)<br />
SJ<br />
Lei<br />
0.2<br />
1<br />
hand<br />
yang<br />
ming<br />
(LI)<br />
LI<br />
Jiang<br />
0.2<br />
1<br />
hand<br />
Tai<br />
yin<br />
(Lu)<br />
lu<br />
Ha<br />
0.2<br />
1<br />
hand<br />
Shao<br />
yin<br />
(He)<br />
9. This technique is applied in the majority of energetic points. The angle formed by the needle with the cutaneous<br />
surface is 90º.<br />
PARAGRAPH 4<br />
Huangdi:<br />
“Should one consider as constant the dimensions of the jingmai,<br />
the abundance of blood and energy, the thickness of the skin, the<br />
firmness of the muscles, the size of the popliteal crease... ?”<br />
he<br />
Ji<br />
0.2<br />
1<br />
hand<br />
Jue<br />
yin<br />
(XB)<br />
Xin<br />
Bao<br />
Zhang<br />
Qi Bo:<br />
“One can standardize them only in the case of individuals of<br />
average constitution, neither too thin, nor too muscular, nor too<br />
emaciated, nor in a state of abundance or shortage of blood and energy<br />
because thinness and emaciation cannot be taken as a model in<br />
acupuncture.<br />
One must know how to examine, palpate, inspect and observe in order to<br />
properly evaluate cold and heat, emptiness and fullness for therapeutic<br />
purpose. Such is the principle of needling according to the individual.”<br />
EXPLANATIONS AND COMMENTARIES 404.<br />
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0.2<br />
1
I - Ma Shi clarifies:<br />
“Acupuncture can only be applied in the case of individuals whose musculature is not too<br />
emaciated or too deficient. In the opposite case, only phytotherapy should be used.”<br />
II - N.V.N.:<br />
In energetic medicine, particularly in acupuncture and phytotherapy, “examine, palpate,<br />
inspect and observe” are the four indispensable components allowing establishment of the<br />
diagnosis, components which must be employed in methodical and integrated fashion directly<br />
with the principle of the “Eight Rules, Five Movements, jingluo” (10).<br />
10. See “Medecine Traditionelle Chinoise” - N.V.N. Edition.<br />
CHAPTER XIII<br />
Tendinomuscular Channels<br />
(Jing Jin)<br />
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405.
The 12 Jing Jin constitute an interconnected circulatory system located in the<br />
dermo-muscular space of the superficial, external layer of the 12 jingmai.<br />
All start at the tip of the fingers and toes, run alongside the 4 limbs, reach the<br />
nucho-cervical region and end up at the face and head.<br />
Disturbances of the Jing Jin manifest in two forms, the “cold” form and the<br />
“heat” form, evolving according to their circulatory routes and have for<br />
characteristic symptoms spasm and pain.<br />
Chapter 13 basically demonstrates the characteristics of the circulatory routes,<br />
classification and treatment of the 12 Jing Jin. In this case, acupuncture if often<br />
used, the depth of needling depending on the acquired knowledge of the physician.<br />
The points to needle are painful points called “points of celestial reaction”.<br />
The jing (principal channels) possess their own jin (tendinomuscular<br />
channels), which themselves possess their own pathology and treatment. hence the<br />
title of this chapter, “Jing Jin” or “Tendinomuscular Channels”.<br />
“jin” encompasses the sense of “muscles, nerves, tendons and ligaments”. In<br />
1959, with Chamfrault, we designated them under the name “Tendinomuscular<br />
Channels” to simplify the term “Neuro-tendino-ligamento-muscular”.<br />
This chapter consists of 13 paragraphs.<br />
PARAGRAPH 1 406.<br />
1. The jin (tendinomuscular channel) of the Foot Taiyang (Bl)<br />
starts at the tip of the little toe, inserts into the external malleolus,<br />
ascends and inserts into the knee, descends again to the external<br />
malleolus and inserts into the heel, goes back up the posterior side of<br />
the leg and arrives at the popliteal crease.<br />
A vessel inserts into the external part of the calf, reaches the<br />
popliteal crease, inserts into the buttock, runs alongside the spine and<br />
arrives at the nucha.<br />
A vessel attaches to the mastoid, reaches the cranium, descends to<br />
the face and inserts into the nose.<br />
A vessel branches like a net around the eye, goes back down and<br />
attaches to the cheekbone.<br />
Another vessel leaves from the postero-external region of the<br />
axilla and inserts into the point Jianyu (LI 15).<br />
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Another vessel penetrates into the subaxillary region, ascends to<br />
Quepen (supraclavicular fossa) and inserts into the point Wangu (GB 12).<br />
Another vessel leaves from Quepen and is directed toward the<br />
cheekbone.<br />
2. Disturbances of this channel manifest by such signs as:<br />
_ pain of the little toe and heel<br />
_ spasm of the popliteal crease<br />
_ feeling of break in the spine<br />
_ spasm of the neck muscles<br />
_ blockage of the shoulder<br />
_ pain in the subaxillary region and Quepen.<br />
_ inability to turn to the right or left.<br />
3. Treatment consists of utilizing the method of “heated Needles/<br />
Rapid Needling” (Fan Zhen Jie Ci) , choosing painful points like the shu<br />
(energetic) points and needling until blood and energy are harmonized.<br />
This syndrome has the name Zhong Chun Bi (obstruction with<br />
algoparesthesias of the second month of spring).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“ 1. The jin of the Foot Taiyang (Bl) starts at the point zhiyin (Bl 67) of the little toe,<br />
_ reaches the external malleolus<br />
_ links with the knee joint 407.<br />
_ redescends to the calf and heel<br />
_ ascends to the popliteal crease<br />
_ links with the buttock<br />
_ ascends vertically to the neck<br />
_ inserts into the mastoid<br />
_ reaches the cranium<br />
_ redescends to the face<br />
_ and inserts into the nose where little vessels leave from that branch above the eye<br />
(Figure 54).<br />
This vessel runs directly from the bottom upward.<br />
The other collateral vessels, like the “distinct vessels” of the jingmai, are derived from<br />
the Jing Jin (tendinomuscular channels).<br />
2. The signs of attack of this Jing Jin are:<br />
_ painful swelling of the little toe<br />
_ spasm of the popliteal crease<br />
_ arched vertebral column, etc.<br />
3. In the treatment of illnesses of the Jing Jin of the Foot Taiyang (Bl), the method of<br />
heated needles is advocated; rotation movements transmitted to the needle are rapid; The points of<br />
“celestial reaction” are painful points, before being considered as shu points, points to needle.<br />
4. The skin and body hair are yang; muscles and flesh are yin. The illness of yin is “Bi”,<br />
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which means obstruction or energetic-blood stasis with pain and paresthesias.<br />
Mao (4th Terrestrial Branch) responds to the 2nd month (Lunar) and represents taiyang.<br />
This is why Bi manifesting at this period has the name Zhong Chun Bi (obstruction of the 2nd<br />
month of spring)”.<br />
II - Ma Shi comments:<br />
“This paragraph concerns the Jing Jin of Foot Taiyang (Bl) whose illness is called Chun Bi<br />
(spring-like obstruction) and must be treated by the method of “heated needles/rapid needling”.<br />
1. The Jing Jin of the Foot Taiyang (Bl) begins at the point zhiyin (Bl 67) located at the<br />
external ungual angle of the little toe,<br />
_ passes via the points Tonggu (Bl 66), shugu (Bl 65), jinggu (Bl 64), jingmen (Bl 63) and<br />
shenmai (Bl 62) to attach to the points Pushen (Bl 61) and Kunlun (Bl 60) at the heel region;<br />
_ from the heel, it ascends to the external malleolus,<br />
_ and passes via the points Fuyang (Bl 59), Feiyang (Bl 58), Chengshan (Bl 57),<br />
Chengjin (Bl 56) and heyang (Bl 55) to attach to the point weizhong (Bl 40) located at the middle of<br />
the popliteal crease.<br />
A vessel leaves from Feiyang (Bl 58), 409.<br />
_ unites with the previous vessel<br />
_ and arrives at the points weizhong (Bl 40), Fuxi (Bl 38), yinmen (Bl 37), etc. to insert<br />
into the buttock;<br />
_ then from there, it ascends again to the points Huiyang (Bl 35), Zhongliao (Bl 33),<br />
Ciliao (Bl 32) and Baihuanshu (Bl 30)... then vertically to the point Dazhui (GV 14), that is to say,<br />
21 separate points, 1.5 cun from the midline,<br />
_ then it follows this midline and arrives at the points Tianzhu (Bl 10) and<br />
Wangu (GB 12), located at the neck.<br />
357 Rough Draft For JTS Students Only<br />
408.
Figure 54:<br />
Tendinomuscular channel of the Bladder<br />
From 1 to 23: energetic circulatory direction and points of insertion<br />
(After “Theory and Practice of Analgesia by Acupuncture”- N.V.N. Edition.)<br />
Another vertical vessel arrives below the point Wangu (GB 12) on the mastoid,<br />
_ passes via the cranium, 409.<br />
_ descends to the forehead and eye,<br />
_ and inserts into the subocular (zygomatic) bone.<br />
Another vessel leaves from the postero-internal region of the armpit and inserts into the<br />
point Wangu (GB 12).<br />
Another vessel leaves Quepen (supraclavicular fossa) and is directed toward the zygomatic<br />
bone where the point Quanliao (SI 18) is found.<br />
2. The signs of attack of this Jing Jin are:<br />
_ swelling and pain of the tip of the little toe,<br />
_ spasm of the popliteal crease, etc.<br />
3. One must needle the painful points by the method of “heated Needles/Rapid Needling”.<br />
Because the illness generally manifests in the 2nd month (Lunar), it bears the name<br />
Zhong Chun Bi (stasis and pain of the 2nd month of spring).”<br />
III - N.V.N.:<br />
According to traditional Chinese medicine, the 6 channels of the hand and 6 channels of<br />
the foot respond to the 12 months (Lunar) of the year, and the energy of each of these channels<br />
responds to that of the corresponding month.<br />
Climatic variation due to the change of the energy of the month can influence that of the<br />
corresponding channel to provoke a phenomena of “Bi” (stasis or obstruction with<br />
358 Rough Draft For JTS Students Only
algoparesthesias). It is therefore a matter of reactive and monthly Bi and not of “Bi” provoked by<br />
the presence of perverse energy. It is for this reason that Qi Bo stresses the method of the<br />
“heated Needles/Rapid Needling” to treat these types of Bi.<br />
In contrast, in the case of “Bi” due to an infiltration of perverse energy, the therapeutic<br />
method must be based on the principle “yin-yang, Emptiness-Fullness”, according to which one<br />
must disperse the perverse energy found in the yang superficial layer of the body (where the Jing<br />
Jin are found) in a state of fullness and tonify the essential energy in an empty state in the deep<br />
yin layer (where the principal channels (jingmai) are found). here, it concerns one basic method<br />
(see further on).<br />
a) The 3 yang channels of the foot respond to spring, that is to say, to the 1st, 2nd and 3rd<br />
months of the year:<br />
1. The Foot Shaoyang (GB) corresponds to the first month and the illness bears the name<br />
Meng Chun Bi (“obstruction with algoparesthesias of the first month of spring”).<br />
2. The Foot Taiyang (Bl) corresponds to the 2nd month and its illness bears the name<br />
Zhong Chun Bi (“obstruction with algoparesthesias of the second month of spring”).<br />
3. The Foot Yangming (St) corresponds to the 3rd month and the illness bears the name<br />
Ji Chun Bi (“obstruction with algoparesthesias of the third month of spring”).<br />
b) The 3 yin channels of the foot correspond to autumn, that is to say to the 7th, 8th and<br />
9th months of the year:<br />
1. The Foot Taiyin (Sp) responds to the 7th month and its illness bears the name<br />
Meng qiu Bi (“obstruction with algoparesthesias of the first month of autumn”).<br />
2. The Foot Shaoyin (Ki) responds to the 8th month and its illness bears the name<br />
Zhong qiu Bi (“obstruction with algoparesthesias of the second month of autumn”).<br />
3. The Foot Jueyin (Li) responds to the 9th month and its illness bears the name Ji Jiu Bi<br />
(“obstruction with algoparesthesias of the third month of autumn”).<br />
c) The 3 yang channels of the hand correspond to summer, that is to say the 4th, 5th and<br />
6th months of the year:<br />
1. The Hand Yangming (LI) responds to the 4th month and its illness bears the name<br />
Meng Xia Bi (“obstruction with algoparesthesias of the first month of summer”).<br />
2. The Hand Taiyang (SI) responds to the 5th month and its illness bears the name<br />
Zhong Xia Bi (“obstruction with algoparesthesias of the second month of summer”).<br />
3. The Hand Shaoyang (SJ) responds to the 6th month and its illness bears the name<br />
Ji Xia Bi (“obstruction with algoparesthesias of the third month of summer”).<br />
d) The 3 yin channels of the hand correspond to winter, that is to say to the 10th, 11th and<br />
12th months of the year:<br />
1. The Hand Jueyin (XB) responds to the 10th month and its illness bears the name<br />
Meng Dong Bi (“obstruction with algoparesthesias of the first month of winter”).<br />
2. The Hand Taiyin (Lu) responds to the 11th month and its illness bears the name<br />
Zhong Dong Bi (“obstruction with algoparesthesias of the second month of winter”).<br />
3. The Hand Shaoyin (Ki) responds to the 12th month and its illness bears the name<br />
jing Dong Bi (“obstruction with algoparesthesias of the third month of winter”).<br />
This classification of the 6 yin and 6 yang channels of the foot and hand as a function of<br />
the month of the season permits determining the channel influenced by the variation of the energy<br />
of the concerned month with therapeutic and diagnostic purpose.<br />
PARAGRAPH 2 411.<br />
359 Rough Draft For JTS Students Only<br />
410.
1. The Jing Jin of the Foot Shaoyang (GB) starts at the tip of the<br />
4th toe and inserts into the external malleolus, runs alongside the<br />
external surface of the leg and inserts into the external side of the<br />
knee.<br />
A branch leaves from the fibula, reaches the front of the thigh<br />
and inserts into the point Futu (St 32) ; another branch ascends to the<br />
gluteal region and inserts into Gao Gu (coccyx).<br />
A vertical vessel reaches the hypochondria, passes to the anterior<br />
surface of the thorax, attaches to the breast and inserts into Quepen<br />
(supraclavicular fossa).<br />
A vertical vessel ascends to the subaxillary region, crosses<br />
Quepen, comes back out in front of the taiyang, goes around the back of<br />
the ear, reaches the angle of the forehead, crosses the opposite vessel at<br />
the top of the cranium, redescends to the maxillary region and inserts<br />
into the zygomatic (arch).<br />
Another vessel inserts into the external canthus of the eye and<br />
constitutes Wai wei (terminal knots of the vessels of the external part of<br />
the body).<br />
2. The signs of attack of this Jing Jin are:<br />
_ torsion-type pain of the 4th toe radiating up to the external side<br />
of the knee<br />
_ inability to flex and extend the knee<br />
_ spasm from the popliteal crease to the front of the thigh and<br />
gluteal region with pain in the coccyx<br />
_ pain in the breast and at Quepen<br />
_ spasm of the neck muscles<br />
_ inability to open the right eye following the radiation of spasms<br />
from the left side to the right.<br />
This Jing Jin follows the curious vessel yangwei. At the top, that<br />
of the left passes to the right and vice versa. This phenomenon bears<br />
the name wei jin Xiang Jiao (phenomenon of tendinomuscular intervessels).<br />
3. Treatment consists of applying the method of heated Needles/<br />
Rapid Needling (Fan Zhen Jie Ci) and choosing painful points as shu<br />
(energetic) points.<br />
The illness is called Meng Chun Bi (obstruction with<br />
algoparesthesias of the first month of spring).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The Jing Jin of the Foot Shaoyang (GB) starts at the jing point qiaoyin (GB 44), located at<br />
the external ungual angle of the 4th toe,<br />
_ reaches the various musculoskeletal regions 413...<br />
_ and ends at the head and eye. (Figure 55)<br />
The word wei jin designates a group of little vessels belonging to the curious vessel<br />
yang wei. The yangwei vessel and the Foot Shaoyang (GB) unite at the points Jianjing (GB 21),<br />
360 Rough Draft For JTS Students Only
Fengchi (GB 20), Naokong (GB 19), Muchuang (GB 16), Linqi (GB 15), yangbai (GB 14) (1), located<br />
behind and above the eye.<br />
“The right does not open” because the attack of the left side influences the right side, like<br />
the movement of yang energy of spring going from left to right.<br />
wei jin also implies the sense of the tangling up of the two tendinomusculars, that of the<br />
left and right. The left attaches to the right and the ailment is related to the topography, hence<br />
influence of disturbances of the left side on the right side. “The right foot is paralyzed” because<br />
the sickness localizing at the left and at the top has reached the bottom.<br />
wei also implies the sense of attaching and linking like the mesh of a net covering the<br />
entire body, from left to right, from right to left, from below upward and from above downward,<br />
hence the name “intersection of jin (tendinomuscular) of the Foot Shaoyang (GB) and of jin (little<br />
tendinomuscular vessels) of yang wei”, designated by the name wei jin Xiang Jiao.<br />
Disturbances of the Jing Jin of the Foot Shaoyang (GB) are mentioned in the text and the<br />
illness is called Meng Chun Bi (obstruction with algoparesthesias of the first month of spring)<br />
because yin (3rd Terrestrial Branch) corresponds to the period of birth of yang energy of the first<br />
month of the year (Lunar) and responds to the channel of the Foot Shaoyang (GB)”.<br />
1. All these points make up part of the “reunion-meeting” group described in M.T.C.-N.V.N. Edition.<br />
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412.
Figure 55:<br />
Tendino-muscular channel of the Gallbladder<br />
From 1 to 17: energetic circulatory direction and points of insertion<br />
(After “Theory and Practice of Analgesia By Acupuncture” - N.V.N. Edition.)<br />
PARAGRAPH 3 413.<br />
1. The Jing Jin of the Foot Yangming (St) starts at the tip of the<br />
3rd toe, inserts into the neck-of-the-foot, ascends obliquely the length<br />
of the fibula and inserts into the external side of the knee, vertically<br />
reaches the hip joint where the point Huantiao (GB 30) is found, runs<br />
alongside the false ribs and terminates at the spine.<br />
A vertical vessel arrives at the knee and inserts into... (2); another<br />
vessel inserts into the fibula and unites with the shaoyang (GB).<br />
A vertical vessel arrives at the point Futu (St 32), inserts at the<br />
thigh, goes around the genitals, divides itself at the abdomen, inserts at<br />
Quepen (supraclavicular fossa), ascends to the neck, goes around the<br />
mouth, links up with the zygomatic bone, inserts into the nose and<br />
unites with the taiyang. The taiyang is like a net enveloping the upper<br />
eyelid (Mu Shang Gang) and the yangming is like a net enveloping the<br />
lower eyelid (Mu Xia geng).<br />
A vessel leaves the cheekbone and inserts in front of the ear.<br />
362 Rough Draft For JTS Students Only<br />
414.
2. Disturbances of this Jing Jin manifest by the following signs:<br />
_ pain of the 3rd toe radiating up to the muscles of the leg<br />
_ spasm of the sole of the foot<br />
_ retraction of the region of Futu (St 32)<br />
_ swelling of the internal side of the thigh<br />
_ inflammation of the scrotum<br />
_ spasm and pain of the abdominal muscles radiating up to Quepen<br />
(supraclavicular fossa)<br />
_ deviation of the mouth (facial paralysis).<br />
In case of heat: laxity of the muscles of the cheek and deviation of<br />
the mouth with inability to open the eye.<br />
In case of cold: spasmodic contracture of the cheek muscles and<br />
deviation of the mouth with inability to completely close the eye.<br />
3. Treatment consists of several phases:<br />
_ Apply Mao Gao (3) at the level of the spasm.<br />
_ Apply an alcohol solution of cinnamon (Ramulus Cinnamomi -Guizhi)<br />
at the level of the lax muscles.<br />
_ Pile up branches of blackberry bush and underneath it burn<br />
into the ground the charcoal of the same wood.<br />
_ Stretch out a matting on this pile of wood on which one asks the<br />
patient to take a seat in order to fumigate.<br />
_ Apply Mao Gao on the cheek affected.<br />
_ Have him drink a good wine and eat good meat. For patients who<br />
do not like this drink, require them to drink.<br />
_ repeat this fumigation 3 times and massage the ill parts.<br />
2. Omitted in the original text.<br />
3. Ointment of horse grease (Ma Cao) which has the ability to maintain the muscles and tendons and treat “Bi”.<br />
• Concerning acupuncture, one must apply the method Fan Zhen Jie<br />
Ci (heated Needles/Rapid Needling) and use the painful points as “shu”<br />
(energetic) points.<br />
It involves the syndrome Ji Chun Bi (blockage with algoparesthesias<br />
of the last month of spring).<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the Jing Jin of the Foot Yangming (St), its illness bearing the<br />
name Ji Chun Bi and its treatment according to the method of “heated Needles/Rapid Needling”.<br />
1. The Jing Jin of the Foot Yangming starts at the 3rd toe,<br />
_ inserts into the points Chongyang (St 42) and Jiexi (St 41) 415.<br />
_ ascends obliquely to the fibula<br />
_ crosses the points Xiajuxu (St 39), Tiao Kou (ST 38) and Shangjuxu (ST 37)<br />
_ inserts into Sanli (St 36) underneath the knee<br />
_ reaches the hip joint<br />
_ runs alongside the false ribs<br />
_ and adheres to the spine.<br />
A vertical vessel reascends the length of the leg and inserts at the knee where it divides<br />
in two bundles:<br />
_ one inserts at the external part of the fibula to unite with the shaoyang (GB)<br />
363 Rough Draft For JTS Students Only
_ the other vertically crosses the point Futu (St 32) to insert at the point Biguan (St 31),<br />
condenses at the genitals, goes back up to the abdomen where it branches, arrives at Quepen,<br />
inserts into the neck, hugs tightly to the mouth and unites with the cheekbone (zygomatic) where<br />
three vessels leave from:<br />
• one inserts into the nose<br />
• another reunites with the Jing Jin of the Foot Taiyang (Bl) located at the upper eyelid<br />
• the third inserts in front of the ear.<br />
2. Disturbances of this Jing Jin are:<br />
_ spasms and pain of the 3rd toe radiating to the leg<br />
_ heel spasm and cramps<br />
_ spasm and pain at the level of the point Futu (St 32)<br />
_ swelling of the groin region with inflammation of the scrotum<br />
_ abdominal muscle spasm and pain radiating up to Quepen and to the cheekbone<br />
_ sudden deviation of the mouth with inability to close the eye.<br />
In case of attack by heat: muscular laxity with inability to open the eye and deviation of<br />
the mouth.<br />
In case of attack by cold: muscular cramps with inability to close the eye and deviation of<br />
the mouth.<br />
3. In the first case (muscular laxity), one must use Ma Gao (horse grease salve), and in the<br />
second case (muscular cramps), one must apply an alcohol solution of the powder of Ramulus<br />
Cinnamomi (Guizhi) on the affected cheek.<br />
In the case of heat with muscular laxity, one asks the patient to sit down on a chair made<br />
of branches of blackberry under which one burns the charcoal of the same wood for the purpose of<br />
fumigation. Then one applies a very warm poultice on the affected cheek and one drinks a good<br />
wine and eats good meat. For the patients who do not like to drink (4), one must make them drink.<br />
4. Because wine activates the energetic-blood circulation.<br />
At the same time, one mobilizes the circulation of blood and energy at the level of the spasmed<br />
cheek by massage according to the technique of tapping/pressure (5). 417...<br />
As for acupuncture, the method of “heated Needles/Rapid Needling” is recommended,<br />
taking the painful points for shu points. One ceases treatment upon obtaining the equilibrium of<br />
blood and energy.<br />
This illness generally manifests in the 3rd month of the year (Lunar), hence the name<br />
Ji Chun Bi (stasis with algoparesthesias of the third month of spring)”.<br />
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5. See “Medecine Traditionelle Chinoise”- N.V.N. Edition, 1984.<br />
365 Rough Draft For JTS Students Only<br />
416.
Figure 56:<br />
Tendino-muscular channel of the stomach.<br />
From 1 to 18: energetic circulatory direction and points of insertion.<br />
(After “Theory and Practice of Analgesia By Acupuncture”- N.V.N. Edition)<br />
PARAGRAPH 4 417...<br />
1. The Jing Jin of the Foot Taiyin (Sp) starts at the internal side of<br />
the tip of the great toe and inserts at the internal malleolus.<br />
A vertical vessel reaches the internal tuberosity of the tibia,<br />
inserts into the supero-internal part of the thigh, concentrates at the<br />
genitals, reaches the abdomen and inserts into the umbilicus, follows<br />
the inner wall of the abdomen, inserts into the ribcage and branches<br />
into the inner wall of the thorax. The internal branch attaches to the<br />
vertebral column.<br />
2. Disturbances of this Jing Jin manifest by the following signs:<br />
_ spasm and pain of the great toe and internal malleolus<br />
_ pain from the internal surface of the knee to the groin<br />
_ torsion-type spasm of the genitals<br />
_ umbilical and hypochondrial pain<br />
_ thoraco-spinal pain.<br />
3. Treatment consists of utilizing the method “heated Needles/<br />
Rapid Needling” and of taking the painful points for the shu points<br />
(energetic points). One ceases treatment when the pain ceases.<br />
This ailment has the name Meng Jiu Bi (stasis and algoparesthesia of<br />
the first month of autumn).<br />
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EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the physiology, pathology and treatment of the Jing Jin of the<br />
spleen channel.<br />
1. The Jing Jin of the Foot Taiyin (Sp) starts at Yinbai (Sp 1) located at the internal ungual<br />
angle of the great toe, and inserts into the point Shangqiu (Sp 5) underneath and in front of<br />
the internal malleolus.<br />
A vertical vessel divides at the point Diji (Sp 8) at the level of the tibia,<br />
_ crosses the point Yinlingquan (Sp 9)<br />
_ ascends to the internal surface of the thigh 418....<br />
_ inserts into the supero-internal surface (Scarpa’s Triangle)<br />
_ concentrates at the genitals<br />
_ ascends to the abdomen<br />
_ inserts into the umbilicus<br />
_ and penetrates into the abdomen.<br />
By the internal abdominal path, it inserts into the points Daheng (Sp 15) and Fujie (Sp 14)<br />
_ reaches the ribs<br />
_ and branches into the thorax (Figure 57).<br />
2. The signs of attack of this Jing Jin are:<br />
_ pain and spasm of the great toe and internal malleolus<br />
_ pain of the internal tuberosity of the knee<br />
_ pain of the internal and supero-internal side of the thigh (Scarpa’s Triangle)<br />
_ pain of the thoracic cage and vertebral column.<br />
3. For treatment, the method of “heated Needles/Rapid Needling”, etc. is advised. This<br />
ailment generally manifests with the 7th month of the year (Lunar), hence the name Meng Jiu Bi<br />
(stasis and algoparesthesia of the first month of Autumn)”.<br />
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419.
Figure 57:<br />
Tendino-muscular channel of the spleen.<br />
From 1 to 18: energetic circulatory direction and points of insertion<br />
(After “Theory and Practice of Acupuncture Analgesia”- N.V.N. Edition)<br />
PARAGRAPH 5 418.<br />
1. The Jing Jin of the Foot Shaoyin (Ki) starts underneath the little<br />
toe, follows the Jing Jin of the Foot Taiyin (Sp), reaches below the<br />
internal malleolus, inserts at the heel where it unites with the Jing Jin<br />
of the Foot Taiyang (Bl), goes back up and inserts into the internal<br />
tuberosity of the knee, unites with the Jing Jin of the Foot Taiyin (Sp)<br />
to reascend to the supero-internal side of the thigh and inserts into the<br />
genitals, penetrates into the pelvic region, comes back out at the<br />
buttock, runs alongside the vertebral column following the spinous<br />
muscles, inserts into the occiput and unites with the Jing Jin of the Foot<br />
Taiyang (Bl).<br />
2. Disturbances of this Jing Jin manifest by the following signs:<br />
_ spasms of the plantar muscles<br />
_ spasms and pain of the sites of insertion of this channel.<br />
In summary, the basic signs of attack of this channel are spasm<br />
and cramps.<br />
When the illness is located at the exterior, the subject cannot bend<br />
over forward, and when the illness is located in the interior, the subject<br />
cannot bend backward. This is why, the patient being yang, the lumbar<br />
region is in ophisthotonus, and the patient being in yin, the<br />
368 Rough Draft For JTS Students Only
lumbar region is in orthotonus.<br />
3. Treatment consists of using the method Fan Zhen Jie Ci (heated<br />
Needles/Rapid Needling), taking the painful points for the shu points<br />
(energetic points) and needling to harmonize blood and energy<br />
420...<br />
In the case of illness located in the interior, warm poultices,<br />
massage and decoctions are recommended.<br />
repeated bouts of spasm are incurable and the prognosis is fatal.<br />
This ailment has the name Zhong Jiu Bi (stasis and algoparesthesia<br />
of the 2nd month of autumn).<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the illness of the Jing Jin of the kidney channel called Zhong<br />
Jiu Bi (stasis and algoparesthesia of the 2nd month of autumn or of the eighth month of the year)<br />
and the treatment method.<br />
1. The Jing Jin of Foot Shaoyin (Ki) starts below the little toe at the point Yongquan (Ki 1),<br />
_ reaches underneath the internal malleolus where it joins with the Foot Taiyin (Sp)<br />
_ crosses the points Rangu (Ki 2) and Taixi (Ki 3) located below the internal malleolus<br />
_ inserts into the points Shaohai (Ki 6), Fuliu (Ki 7) and shuiquan (Ki 5)<br />
_ unites with the Jing Jin of Foot Taiyang (Bl) and ascends the length of the inner thigh<br />
_ inserts into the genitals<br />
_ runs alongside the spinous muscles up to the nucha<br />
_ inserts into the occiput<br />
_ and unites with the Foot Taiyang (Bl). (Figure 58)<br />
2. The attack of this Jing Jin expresses as<br />
_ spasm of the plantar muscles<br />
_ and spasm and pain at the level of the points of insertion, etc.<br />
3. Treatment consists of using the method “heated Needles/Rapid Needling” (Fan Zhen Jie<br />
Ci), taking the painful points for the shu points and needling until equilibrium of the blood and<br />
energy is obtained.<br />
In muscular cramps located in the interior, one must prescribe poultices, massage,<br />
phytotherapy, etc. recurring bouts of cramps is fatal. This ailment generally manifests towards<br />
the eighth month of the lunar year . This is why it has the name Zhong Jiu Bi (stasis and<br />
algoparesthesias of the second month of autumn).<br />
shu Bai yin clarifies:<br />
“The Jing Jin of the Foot Shaoyin (Ki) and Jing Jin of the Foot Taiyang (Bl) unite at the<br />
neck and nucha. This union-meeting constitutes the phenomenon of the external relationship of<br />
organ and bowel, of yin and yang.<br />
The illness located at the exterior designates the illness of the energy of the Foot Taiyang<br />
(Bl); the subject cannot bend over forward.<br />
As for the illness localized in the interior, it designates the illness of the energy of the<br />
Foot Shaoyin (Ki); the subject cannot bend backwards. Therefore, for example, in the illness of<br />
Shanghan of cosmic origin reaching the Foot Shaoyin (Ki), the subject curls up in his bed.”<br />
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370 Rough Draft For JTS Students Only<br />
421.
Figure 58:<br />
Tendino-muscular channel of the kidney.<br />
From 1 to 9: energteic circulatory direction and insertion points.<br />
(After “Theory and Practice of Analgesia By Acupuncture” - N.V.N. Edition)<br />
PARAGRAPH 6 422.<br />
1. The Jing Jin of the Foot Jueyin (Li) starts on top of the great toe<br />
(6), ascends and inserts in front of the internal malleolus, follows the<br />
tibia and inserts underneath the tuberosity of it, ascends the inner<br />
thigh, inserts into the genitals to anastomose with the other Jing Jin<br />
(7).<br />
2. The attack of this Jing Jin manifests by the following signs:<br />
_ pain of the great toe radiating in front of the internal malleolus<br />
_ pain of the internal tibial tuberosity<br />
_ disturbances of the genitals (impotence). This impotence is of<br />
internal origin following a sexual license or of “wind-Cold” origin<br />
causing retraction of the penis, or else of “heat” origin causing<br />
stiffness of the penis (priapism).<br />
3. Treatment consists of activating the circulation of the liquid<br />
paths to purify the energy of the genitals. If it is a matter only of<br />
spasms (without genital disturbances), it is advised to use the method<br />
Fan Zhen Jie Ci (heated Needles/Rapid Needling), taking painful points<br />
for shu points (energetic) points until harmonization of blood and<br />
energy.<br />
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This ailment has the name Ji Jiu Bi (stasis and algoparesthesia of<br />
the 3rd month of autumn).<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
1. “The Jing Jin of the Foot Jueyin (Li) starts at the point Dadun (Li 1) of the great toe<br />
_ ascends and inserts at the point Zhongfeng (Li 4) in front of the internal malleolus<br />
_ runs alongside the antero-internal side of the leg<br />
_ arrives underneath the point Ququan (Li 8) behind the internal condyle of the tibia<br />
_ runs alongside the inner thigh<br />
_ inserts into the genitals (yin qi)<br />
_ and goes in liason with the other Jing Jin.<br />
yin qi (genitals organs) is the site of reunion of Jing Jin (tendinomusculars). since the<br />
jueyin (Li) governs the muscles and tendons, its Jing Jin is in permanent relationship with the<br />
Jing Jin of the 3 yin and 3 yang.<br />
In case of disturbance, the points of insertion and trajectory of this Jing Jin are painful.<br />
The jueyin (Li) follows “the tranformation of fire” of the shaoyang (GB). Therefore, the<br />
clinical signs are regrouped into syndromes of cold and heat.<br />
Logically, underneath the “metal” energy is the domain of the “water” energy; a “step”<br />
below that, the domain of the “wood” energy is found whose source comes from water.<br />
Consequently, in the event of disturbance, it is advised to use the method of activation of the<br />
“water” movements to refresh the energy of jueyin (Li). In contrast, in the event of disturbance of<br />
the components having form, such as the muscles and tendons, one must use the method “Fan Zhen<br />
Jie Ci” (heated Needles/Rapid Needling).<br />
Zheng Yu gong states: “The end of yin and yang is called jueyin. At the maximal degree of<br />
6. At the level of the region called “Three Hairs”.<br />
7. Those of the spleen and kidney.<br />
yin is produced the yang which is the source energy of jueyin; in case of disturbance, two<br />
different syndromes appear, that of cold and that of heat.”<br />
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423.
Figure 59:<br />
Tendino-muscular channel of the liver.<br />
From 1 to 4: energetic circulatory direction and insertion points<br />
(After “Theory and Practice of Analgesia By Acupuncture” - N.V.N. Edition).<br />
PARAGRAPH 7 424.<br />
1. The Jing Jin of the Hand Taiyang (SI) starts at the tip of the 5th<br />
finger, inserts at the wrist, runs alongside the forearm and inserts at<br />
the epitrochlea at the place where tapping provokes a sensation of<br />
numbness along the 5th finger, ascends to the arm and inserts below<br />
the axilla.<br />
A vessel reaches the posterior side of the axilla, goes around the<br />
scapula, passes in front of the Foot Taiyang (Bl) and inserts at the<br />
mastoid.<br />
A vessel penetrates into the ear, reaches the supraauricular area,<br />
redescends and inserts into the chin, then ascends again to the external<br />
canthus of the eye.<br />
2. Disturbances of this Jing Jin basically are the following signs:<br />
_ pain of the tip of the little finger radiating to the forearm and<br />
elbow,<br />
_ pain from the internal side of the arm to the axilla and posterior<br />
part of it,<br />
_ pain of the scapula radiating to the neck with buzzing of the ear<br />
and transitory disturbance of vision,<br />
373 Rough Draft For JTS Students Only
_ spasmodic contraction of the neck muscles later causing cervical<br />
adenopathy.<br />
425.<br />
3. Treatment consists of utilizing the method Fan Zhen Jie Ci (heated<br />
needles/Rapid Needling) and taking the painful points as the shu<br />
(energetic) points. In the case of swelling, one must needle with<br />
slender needles (Rui Zhen).<br />
• A vessel ascends toward the maxillary angle, crosses the front of<br />
the ear, arrives at the external canthus of the eye, redescends to the<br />
chin, then ascends again and inserts at the forehead angle. Disorders of<br />
this trajectory basically are spasm and pain along the routes of passage<br />
of this Jing Jin. Treatment also consists of using the method Fan Zhen Jie<br />
Ci until equilibrium of blood and energy is obtained.<br />
This ailment has the name Zheng Xia Bi (stasis and algoparesthesia<br />
of the 2nd month of summer).<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the illness of the Jing Jin of the small intestine and its<br />
treatment.<br />
1. The Jing Jin of the Hand Taiyang (SI) starts at the point Shaoze (SI 1), at the tip of the<br />
little finger,<br />
_ inserts at the points Wangu (SI 4), yanggu (SI 5) and yangliao (SI 6)<br />
_ runs alongside the foream and inserts at the point Xiaohai (SI 8), located at the end of<br />
the humerus (tapping on this spot provokes a reaction at the tip of the little finger),<br />
_ then reascends and inserts below the ear.<br />
• A vessel reaches the posterior side of the axilla,<br />
_ goes around the scapula, passing the points Jianzhen (SI 9), Naoshu (SI 10),<br />
Tianrong (SI 11), Bingfeng (SI 12), Ququan (SI 13), Jianwaishu (SI 14), to penetrate into the point<br />
Jianzhongshu (SI 15)<br />
_ comes back out via the neck and passes in front of the Foot Taiyang (Bl) and inserts at<br />
the point Wangu (GB 12) (8) located behind the ear.<br />
• A vessel penetrates into the ear and resurfaces on top of it,<br />
_ descends and inserts at the chin<br />
_ and reascends at the external side of the external canthus of the eye.<br />
2. Disturbance of this Jing Jin manifests by pains located along its trajectory.<br />
3. Treatment consists of utilizing the method “heated Needles/Rapid Needling” and taking<br />
the painful points for the shu points. In case of swelling (adenitis) and cervicalgia, one must<br />
needle with slender needles (Rui Zhen).<br />
This ailment generally manifests at the 5th month of the lunar year, hence the name<br />
Zhong Xia Bi (stasis and algoparesthesia of the 2nd month of summer)”.<br />
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8. Not to be confused with the point Wangu located at the external side (energetic description) of the hand.<br />
375 Rough Draft For JTS Students Only<br />
426.
Figure 60:<br />
Tendino-muscular channel of the small intestine.<br />
From 1 to 13: energetic circulatory direction and insertion points<br />
(After “Theory and Practice of Analgesia By Acupuncture”- N.V.N. Edition).<br />
PARAGRAPH 8 427.<br />
1. The Jing Jin of the Hand Shaoyang (SJ) starts at the tip of the<br />
ring finger, inserts at the wrist, reaches the forearm, inserts at the<br />
elbow, ascends to the shoulder, passes to the neck and links up to the<br />
Hand Taiyang (SI).<br />
A vessel leaves from the maxillary angle, penetrates deeply there<br />
and attaches to the base of the tongue.<br />
Another vessel reaches the maxillary angle, passes in front of the<br />
ear, ascends to the external canthus of the eye, goes back down to the<br />
chin and goes up again to insert into the angle of the forehead.<br />
2. Disturbance of this Jing Jin expresses by the following signs:<br />
_ spasm and pain of the areas of passage of this channel<br />
_ lingual retraction.<br />
3. Treatment of this Jing Jin consists of using the method Fan Zhen<br />
Jie Ci (heated Needles/Rapid Nedling), taking the painful points for the<br />
shu (energetic) points and needling until harmonization of blood and<br />
energy.<br />
This ailment has the name Ji Xia Bi (stasis and algoparesthesia of<br />
376 Rough Draft For JTS Students Only
the 3rd month of summer).<br />
EXPLANATIONS AND COMMENTAIRES<br />
Ma Shi explains:<br />
“This paragraph concerns the illness of the Jing Jin of the Hand Shaoyang (SJ) channel<br />
called Ji Xia Bi and its treatment.<br />
1. The Jing Jin of the Hand Shaoyang (SJ) starts at the point guanchong (SJ 1), at the tip of<br />
the ring finger,<br />
_ traverses the points Yemen (SJ 2) and Zhongzhu (SJ 3)<br />
_ inserts at the point yangchi (SJ 4), located at the wrist<br />
_ reaches the points Waiguan (SJ 5), zhigou (SJ 6), Huizong (SJ 7) and Sanyangluo (SJ 8),<br />
located on the forearm,<br />
_ inserts at the points sidu (SJ 9) and Tianjing (SJ 10), located at the elbow,<br />
_ goes around the arm and crosses the point Naohui (SJ 13),<br />
_ arrives at the points Jianliao (SJ 14) and Tianliao (SJ 15), located at the shoulder.<br />
_ reaches Tianyou (SJ 16), located at the neck<br />
_ and inserts at the point taiyang (PC 9).<br />
A vessel leaves from the maxillary angle and connects to the base of the tongue.<br />
Another vessel ascends to the maxillary angle, 429...<br />
_ crosses the points Jiaosun (SJ 20) and heliao (SJ 21), located in front of the ear<br />
_ penetrates into the point sizhukong (SJ 23)<br />
_ redescends to the chin<br />
_ reascends and inserts at the angle of the forehead.<br />
2. Attack of this Jing Jin manifests by the following signs:<br />
_ pain and spasm of the zone of passage of this channel<br />
_ or else lingual retraction, etc.<br />
3. In order to treat this ailment, it is advised to use the method “Fan Zhen Jie Ci”.<br />
This illness generally manifests in the 6th month of the year (Lunar), hence the name<br />
Ji Xia Bi (stasis and algoparesthesia of the third month of summer)”.<br />
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428.
Figure 61:<br />
Tendino-musclar channel of the sanjiao.<br />
From 1 to 18: energetic circulatory direction and points of insertion<br />
(After “Theory and Practice of Analgesia By Acupuncture”-N.V.N. Edition)<br />
PARAGRAPH 9 429.<br />
1. The Jing Jin of the Hand Yangming (LI) starts at the tip of the<br />
index finger and inserts at the wrist, runs alongside the forearm and<br />
inserts into the external side of the elbow, ascends the arm and inserts<br />
into the shoulder.<br />
A vessel goes around the scapula and arrives at the vertebral<br />
column.<br />
Another vessel reaches the cheekbone and inserts at the internal<br />
canthus of the eye; that of the left penetrates into the brain and<br />
redescends to the right maxilla, and vice versa.<br />
2. Distrubances of this Jing Jin are basically the following signs:<br />
_ pain and spasm of the area of passage of this channel<br />
_ inability to lift the shoulder<br />
_ blockage of movement of the neck.<br />
3. Treatment consists of using the method Fan Zhen Jie Ci (heated<br />
Needles/Rapid Needling) until the regulation of blood and energy is<br />
obtained and taking the painful points for shu (energetic) points.<br />
This illness has the name Meng Xia Bi (stasis and algoparesthesia<br />
of the first month of summer).<br />
378 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the pathophysiology and treatment of the Jing Jin of the large<br />
intestine channel.<br />
1. The Jing Jin of the Hand Yangming (LI) starts at the tip of the index finger, at the point<br />
Shangyang (LI 1), 431....<br />
_ traverses the points Erjian (LI 2), Sanjian (LI 3) and hegu (LI 4)<br />
_ inserts at the wrist, at the point yangxi (LI 5)<br />
_ goes up the forearm<br />
_ inserts into the external side of the elbow, at the point Quchi (LI 11)<br />
_ reascends the arm and inserts at the shoulder, at the point Juxu (LI 16).<br />
A vessel reaches the scapula and arrives at the vertebral column.<br />
Another vertical vessel leaves from Jianyu (LI 15) and arrives at the neck, at the point<br />
Tianding (LI 17).<br />
Another vessel ascends to the cheek and inserts at the external angle of the orbital bone.<br />
Another vertical vessel ascend in front of the curious point taiyang (PC 9), reaches the<br />
angle of the forehead, penetrates into the brain and redescends to the opposite maxilla, etc.<br />
2. The signs of attack of this Jing Jin are:<br />
_ pain and spasm of the areas of passage of this channel<br />
_ inability to raise the shoulder, etc.<br />
3. Treatment consists of using the method Fan Zhen Jie Ci (heated Needles/Rapid Needling)<br />
until blood and energy are regulated.<br />
This ailment generally manifests in the 4th month of the year (Lunar), hence the name<br />
Meng Xia Bi (stasis and algoparesthesia of the first month of summer)”.<br />
379 Rough Draft For JTS Students Only<br />
430.
Figure 62:<br />
Tendino-muscular channel of the large intestine.<br />
From 1 to 10: energetic circulatory direction and points of insertion<br />
(After “Theory and Practice of Analgesia By Acupuncture”-N.V.N. Edition)<br />
PARAGRAPH 10 431....<br />
1. The Jing Jin of the Hand Taiyin (Lu) starts at the tip of the<br />
thumb, runs alongside it to insert into the thenar eminence, passes<br />
outside Cun Kou (radial pulse), runs alongside the forearm, reaches the<br />
interior of the elbow, runs alongside the inner arm (energetic<br />
description), penetrates into the axillary region, comes back out<br />
underneath Quepen (supraclavicular region), returns in front of the<br />
shoulder joint, ascends and inserts into Quepen, goes back down and<br />
inserts into the thorax, branches into the cardia, descends again and<br />
inserts into the hypochondria.<br />
2. Attack of this Jing Jin manifests by the following signs:<br />
_ pain and spasm of the muscles served by this channel<br />
In serious cases:<br />
_ supraclavicular compression (Xi Ben) (9)<br />
_ severe intercostal pains<br />
_ hematemesis. 432...<br />
3. Treatment consists of using the method Fan Zhen Jie Ci (heated<br />
Needles/Rapid Needling) until regularization of blood and energy and<br />
taking the painful points as shu (energetic) points.<br />
380 Rough Draft For JTS Students Only
This ailment has the name Zhong Dong Bi (stasis and algoparesthesia<br />
of the 2nd month of winter).<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the illness of the Jing Jin of the lung channel called Zhong Dong<br />
Bi and its treatment.<br />
1. The Jing Jin of the Hand Taiyin (Lu) starts at shaoyang (Lu 11), at the tip of the thumb,<br />
_ runs alongside it to come to insert behind the thenar emminence (Yuji)<br />
_ passes outside Cun Kou (radial pulse)<br />
_ runs alongside the forearm<br />
_ inserts into the elbow, at the point Chize (Lu 5)<br />
_ runs alongside the internal side of the arm<br />
_ penetrates into the point Tianfu (Lu 3)<br />
_ ascends to Quepen (supraclavicular fossa) and inserts in front of the shoulder joint<br />
_ reacsends again to insert into Quepen<br />
_ descends into the thorax<br />
_ branches to the cardia<br />
_ then redescends to the hypochondria.<br />
2. Disturbances of this Jing Jin are basically the following signs:<br />
_ pain and spasm in the areas served by this channel<br />
_ thoracic pain<br />
_ dyspnea.<br />
9.”Xi Ben” indicates supraclavicular respiration (dyspnea).<br />
3. For treatment, the method Fan Zhen Jie Ci (heated Needles/Rapid Needling) is<br />
recommended.<br />
This ailment generally manifests in the 11th month of the year (Lunar). This is why one<br />
gives it the name Zhong Dong Bi or stasis and algoparesthesia of the second month of winter”.<br />
381 Rough Draft For JTS Students Only<br />
433.
Figure 63:<br />
Tendino-muscular channel of the lung.<br />
From 1 to 10: energetic circulatory path and points of insertion<br />
(After “Theory and Practice of Analgesia By Acupuncture”- N.V.N. Edition)<br />
PARAGRAPH 11 432...<br />
1. The Jing Jin of the Hand Jueyin (xin bao luo: XB) starts at the tip<br />
of the middle finger, takes the direction of the Jing Jin of the Hand<br />
Taiyin (Lu), inserts at the elbow, runs along the inner arm, arrives at<br />
the subclavicular region and branches in front of and behind the<br />
ribcage.<br />
A vessel penetrates deeply into the axilla, branches into the inner<br />
wall of the thorax and inserts into the cardia. 435...<br />
2. Attack of this Jing Jin manifests by such signs as:<br />
_ pain and spasm of the routes of passage of this channel<br />
_ thoracic pain<br />
_ dyspnea.<br />
3. Treatment consists of using the method Fan Zhen Jie Ci (heated<br />
Needles/Rapid Needling) until harmonization of blood and energy and<br />
taking the painful points as shu (energetic) points.<br />
This ailment has the name Meng Dong Bi (stasis and algoparesthesia<br />
of the first month of winter).<br />
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EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the illness of the Jing Jin of the xin bao luo (XB), called “Meng<br />
Dong Bi”, and its treatment.<br />
1. The Jing Jin of the Hand Jueyin (XB) starts at the point Zhongchong (XB 9), at the tip of<br />
the middle finger,<br />
_ follows the direction of the Jing Jin of the Hand Taiyin (Lu)<br />
_ inserts into the point Quze (XB 3)<br />
_ ascends the arm to insert into the points Tianquan (XB 2) and Tianchi (XB 1), located in<br />
front of and below the axilla<br />
_ branches in front of and behind the ribcage.<br />
A vessel penetrates into the axilla and branches to the cardia.<br />
2. Disturbance of this Jing Jin manifest by the signs of pain and spasm of the regions of<br />
passage of this channel, etc.<br />
This ailment generally manifests in the 10th month of the year (Lunar), hence the name of<br />
Meng Dong Bi or stasis and algoparesthesias of the first month of winter.”<br />
Zheng Yu gong states: “At the foot, one calls it jueyin, and at the hand it bears the name<br />
Xin Zhu (Master of heart). This ailment originates from the site of birth of the energy of the 3 yin<br />
and 3 yang, birth whose site is at the bottom. The source of the energy is therefore at the foot. It<br />
is in this way that the 6 channels of the foot unite with those of the hand.”<br />
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434.
Figure 64:<br />
Tendino-muscular channel of the xinbao (XB)<br />
From 1 to 5: energetic circulatory direction and insertion points<br />
(After “Theory and Practice of Analgesia By Acupuncture”- N.V.N. Edition)<br />
PARAGRAPH 12 435....<br />
1. The Jing Jin of the Hand Shaoyin (He) starts at the internal<br />
ungual angle of the little finger, inserts at the styloid apophysis of the<br />
ulna, ascends to the internal side of the elbow, reaches the axilla,<br />
crosses the Jing Jin of the Hand Taiyin (Lu), works its way into the<br />
interior of the breast, penetrates into the interior of the thorax,<br />
traverses the cardia and inserts into the umbilicus.<br />
436.<br />
2. Disturbance of this Jing Jin manifest by the following signs:<br />
_ spasm and pain of the muscles served by this channel<br />
_ intrathoracic spasm and pain producing the syndrome Fu Liang.<br />
3. Treatment consists of using the method Fan Zhen Jie Ci (heated<br />
Needles/Rapid Needling) until harmonization of energy and blood and<br />
taking the painful points as shu (energetic) points.<br />
In the syndrome Fu Liang (10) with vomiting of blood clots, the<br />
illness is incurable and prognosis fatal.<br />
Generally, the illness of the Jing Jin of the “cold” type is<br />
characterized by muscular spasm with inability to bend backward, and<br />
that of the “heat” type, by muscular laxity with loss of virility.<br />
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In the yang syndrome, the individual bends backward with<br />
inability to bend forward, and in yin syndromes, the individual bends<br />
forward with inability to bend backward.<br />
In all cases, in the syndrome of heat with muscular laxity, the<br />
method Fan Zhen Jie Ci (heated Needles/Rapid Needling) is strictly<br />
advised against.<br />
This ailment has the name Ji Dong Bi (stasis and algoparesthesia of<br />
the third month of winter).<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the illness of the Jing Jin of the heart channel called Ji Dong Bi<br />
and its treatment.<br />
1. The Jing Jin of the Hand Shaoyin (He) starts at the tip of the little finger at the point<br />
Shaochong (he 9),<br />
_ passes to the point shenmen (he 7), located at the tip of the ulna<br />
_ runs along the forearm and inserts into qingling (he 2), above and inside the elbow<br />
_ ascends to the axillary region where it crosses the Jing Jin of the Hand Taiyin (Lu) to<br />
penetrate into the breast,<br />
_ inserts into the thorax<br />
_ redescends and works its way into the umbilicus.<br />
10. Energetic “piling up” (accumulation) in the form of a “tumor” in the area “under the heart” (epigastric).<br />
2. Attack of this Jing Jin manifests by internal spasm (intrathoracic and abdominal) and<br />
the Fu Liang syndrome, etc.<br />
This ailment generally manifests in the 12th month of the year (Lunar), hence the name<br />
Ji Dong Bi (stasis and algoparesthesia of the third month of winter). 438...<br />
Zhang Qe zhi has said: “Chapter 13 and the following 6 chapters speaks on the energetic<br />
routes of the Jing Jin, the measurement of bones, the length of the vessels, the circulation of ying<br />
(nutritive energy) (also called “Rong”- see explanation, Ch. 16) and wei (defensive energy), etc. In<br />
this Chapter 13, only the Bi syndromes are presented because these kinds of illnesses are taken<br />
as examples to demonstrate that the Jing Jin unite with the 3 yin and 3 yang, the 4 seasons and 6<br />
energies of heaven... . In reality, the Jing Jin do not present only as the syndromes of Bi, but<br />
indeed many others... .”.<br />
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437.
Figure 65:<br />
Tendino-muscular channel of the heart.<br />
From 1 to 6: energetic circulatory path and points of insertion<br />
(After “Theory and Practice of Acupuncture Analgesia”- N.V.N. Edition<br />
PARAGRAPH 13 438...<br />
In the simultaneous illness of the Jing Jin of Foot Yangming (St)<br />
and Hand Taiyang (SI), with deviation of the face and eyes accompanied<br />
by visual disturbance..., treatment is the same as that already indicated.<br />
EXPLANATIONS AND COMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph shows the treatment of the illness associated with 2 Jing Jin, that of the<br />
Foot Yangming (St) and Hand Taiyang (SI).<br />
When the two Jing Jin are simultaneously affected, spasm is followed by deviation of the<br />
mouth and eyes. The ocular canthi are then contracted, and the gaze is no longer clear. Fan Zhen<br />
Jie Ci method is imperatively advised, as in the previous cases.”<br />
II - Zhang Shi concludes:<br />
“This Chapter 13 concerns the Jing Jin of the 12 yin and yang channels of the foot and<br />
hand distributed to the two sides, left and right, of the body.<br />
In this Paragraph 13, the sign of deviation of the mouth and eyes is taken as an example<br />
intended for practical demonstration because the Jing Jin of the Foot Yangming (St) attaches to the<br />
mouth and inserts into the lower eyelid, and that of the Hand Taiyang (SI) connects to the chin and<br />
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inserts into the upper eyelid. This is why:<br />
_ when these two Jing Jin of the left side are affected, deviation of the mouth and eye<br />
forms at the left and the treatment must be performed on the left.<br />
_ when those of the right side are affected, the deviation of the mouth and eye forms at the<br />
right and the treatment must be performed on the right.<br />
_ when the left eye is suddenly disturbed, the illness is at the left side.<br />
_ when the right eye is suddenly affected, the illness is at the right side.<br />
As for treatment, it is that already recommended in the previous paragraphs.” 439.<br />
III - N.V.N.:<br />
I - Characteristics of the Jing Jin<br />
A. The 12 jingmai (principal channels) constitute a continuous and cyclic circulatory<br />
system having a direct relationship as much at the exterior (skin, flesh, muscles and bone) as in<br />
the interior (organs and bowels), while the 12 Jing Jin (tendinomuscular channels) form a<br />
discontinuous and acyclic circulation exclusively involving the superficial (never the deep) part<br />
of the body.<br />
B. The Jing Jin always start at the tips of the fingers and toes; they relay from the large<br />
articulations of the upper limb (wrist, elbow, shoulder) and lower limb (ankle, knee, hip) and all<br />
end at the neck and head.<br />
C. The region of distribution of these Jing Jin are very extensive.<br />
a) The Jing Jin of the 3 yang of the foot all cross Quepen and arrive around the eye. But<br />
they each have an area of predilection:<br />
_ that of the Foot Taiyang (Bl) circulates in the posterior zone of the body.<br />
_ that of the Foot Shaoyang (GB) circulates in the lateral zone of the body.<br />
_ that of the Foot Yangming (St) circulates in the anterior zone of the body.<br />
b) The Jing Jin of the 3 yang of the hand all reach the head and face and arrive at the<br />
frontal angle.<br />
c) The Jing Jin of the 3 yin of the foot all insert into the genitals. But,<br />
_ that of Foot Taiyin (Sp) also inserts into the ribcage and links to the vertebral column<br />
_ that of Foot Shaoyin (Ki) also reaches the buttock, run alongside the spinous muscles<br />
and inserts into the mastoid.<br />
d) The Jing Jin of the 3 yin of the hand all reach the lateral side of the thorax and descend<br />
into the region of the cardia. But,<br />
_ that of the Hand Taiyin (Lu) involves more the hypochondria<br />
_ and that of the Hand Shaoyin (He) involves more the umbilicus.<br />
The areas of distribution of the Jing Jin (tendinomuscular channels) therefore exceed the<br />
circulatory paths of the jingmai (principal channels) and Jing Bie (distinct channels). But their<br />
activity is permanently supported by the energy of these latter, hence the importance of the<br />
relationship between these three groups of channels.<br />
This relationship allows explanation of the therapeutic effect of certain acupuncture<br />
points on ailments which manifest outside the areas of action of the principal channels. In this<br />
way, for example, hegu (LI 4) and yangshi (LI 5) can treat headache via the intermediary of the<br />
Jing Jin of the large intestine which “ascends the left side of the forehead, passes to the front of<br />
the cranium, then redescends toward the right maxilla to spread to the neck.”<br />
II - System of union of the Jing Jin 441...<br />
The Jing Jin are not under the influence of the law of alternation of yin-yang, but they<br />
constitute the Four System of Union at the expense of the 3 yin and 3 yang of the foot and hand.<br />
Because,<br />
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1. The first system of union is established between the Jing Jin of the 3 yang of the foot -<br />
Foot Taiyang (Bl), Foot Shaoyang (GB) and Foot Yangming (St), which unite at the cheekbone<br />
(zygomatic arch where the point Quanliao- SI 18 is found). (Figure 66)<br />
2. The second system of union is formed by the Jing Jin of the 3 yin of the foot - Foot<br />
Taiyin (Sp), Foot Shaoyin (Ki) and Foot Jueyin (Li), which unite at the genitals (pubic symphysis<br />
where the point is Zhongli- CV 3 is found). (Figure 67)<br />
3. The third system of union is established between the Jing Jin of the 3 yang of the hand-<br />
Hand Taiyang (SI), Hand Shaoyang (SJ) and Hand Yangming (LI), which unite at the frontal angle<br />
(where the point Touwei - St 8 is found). (Figure 68)<br />
4. The fourth system of union is established between the Jing Jin of the 3 yin of the hand-<br />
Hand Taiyin (Lu), Hand Jueyin (XB) and Hand Shaoyin (He). which unite in the subaxillary region<br />
(where the point Yuanye- GB 22 is found). (Figure 69)<br />
This study permits the differentiation of the Jing Jin from the jingmai which are founded<br />
on the yin/yang movements at the level of the foot and hand, constituting the cyclic system of the<br />
energy, while the Jing Bie are established according to the “Entering/Exiting - Separation/Union”<br />
system of the 2 yin/yang channels of the foot and hand having a “Top/Bottom - interior/exterior”<br />
relationship.<br />
Clinically, in the simultaneous illness of the Jing Jin of the 3 yang or 3 yin of the foot or<br />
hand, these points of union are always painful. (See Paragraph 13 of this chapter).<br />
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442...<br />
440.
Figure 66:<br />
Areas of union of the three Tendinomuscular Channels (yang) of the foot.<br />
Figure 67:<br />
Areas of union of the three Tendinomuscular Channels of (yin) of the foot.<br />
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441...
Figure 68:<br />
Zones of union of the three Tendinomusculars of yang nature of the hand.<br />
Figure 69:<br />
Zones of union of the three Tendinomusculars of yin nature of the hand.<br />
III - Pathological role and therapy of the Jing Jin<br />
This chapter give dissertation on the seasonal and monthly “Bi” of the 3 yin and 3 yang of<br />
the foot and hand.<br />
1. Disturbance of the Jing Jin of the 3 yang of the foot (Foot Taiyang, Foot Shaoyang and<br />
Foot Yangming) generally manifest during the three months of spring (Chun).<br />
2. Disturbance of the Jing Jin of the 3 yin of the foot (Foot Taiyin, Foot Jueyin and Foot<br />
Shaoyin) generally manifest during the three months of autumn (Jiu).<br />
3. Disturbance of the Jing Jin of the 3 yang of the hand (Hand Taiyang, Hand Shaoyang and<br />
Hand Yangming) generally manifest during the three months of summer (Xia).<br />
4. Disturbance of the Jing Jin of the 3 yin of the hand (Hand Taiyin, Hand Jueyin and Hand<br />
Shaoyin) generally manifest during the three months of winter (Dong).<br />
In other words, each Jing Jin responds to a month (Lunar) during which its energy is<br />
under the influence of a temporary modification conforming to that of the environment. An<br />
inappropriate response of the Jing Jin to cosmic demand is the origin of energetic stagnation at<br />
the level of the muscles and tendons, responsible for spasm and pain. This Bi is therefore of<br />
internal origin and must be treated according to the method “heated Needles/Rapid Needling”.<br />
But the treatment of the Bi of the Jing Jin is not so simple because Paragraph 13 of this<br />
chapter states: “In illnesses of the Jing Jin caused by cold, the muscles contract, and in those<br />
caused by heat, the muscles become lax”. Therefore, the Bi of the Jing Jin can be of external<br />
origin caused by infiltration of perverse energy, blocking the circulation of the Jing Jin which<br />
also provokes spasm and pain.<br />
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443.
In this manner, in the illness of Jing Jin caused by cold, one must promptly needle the<br />
painful points with heated needles, and in that caused by heat, one must rapidly disperse the<br />
perverse yang with unheated needles. In these two cases,<br />
_ rotatory movements transmitted to the needle in view of dispersion of perverse cold or<br />
perverse heat are rapid<br />
_ and rotatory movements transmitted to the needle in view of tonification of the energy of<br />
the body at the level of the corresponding principal channel (jingmai) are slow. 444.<br />
This technique therefore is based on the circulatory route and symptomatology of the Jing<br />
Jin on the one hand, and on the other hand, on the energetic state of the jingmai of the area<br />
affected. In other words, in disturbance of the Jing Jin, one must disperse the painful points on<br />
the one hand, and on the other hand, tonify the corresponding jingmai (principal channels).<br />
In this manner, in traditional Chinese medicine, isolated treatment of the Jing Jin,<br />
neglecting the terrain of the individual, is harmful, and real comprehension of this technique is<br />
the condition sine qua non of good clinical practice.<br />
CHAPTER XIV<br />
Measurement of the Bones<br />
(Gu Duo)<br />
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445.
The importance of Chapter 14 of the Lingshu is to make clear, in view of<br />
standardization, the length of the bones in man of average build, estimated in<br />
Haungdi’s era to be 7 feet 5 inches.<br />
It concerns a method of measurement according to the length of the bones<br />
which allows not only the evaluation of the length of the jingmai, but also of<br />
marking out the different parts of the body in “cun” or “inches” (unit of measure) to<br />
determine, in a practical way, the topography of the energetic (shu) points. These<br />
means of measurement are always well utilized in our time.<br />
This chapter consists of 14 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi questions Baigao:<br />
“Mai Duo (measurement of the vessels) (1) deals with the length of<br />
the jingmai. What is it based on?”<br />
Baigao:<br />
“It is first necessary to evaluate the measurement of the bones<br />
(Gu Duo), the length and size of the joints... . By this means, one can<br />
determine that of the jingmai.”<br />
1. The name of Chapter 17 of this classic.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the measurement of the vessels (Mai Duo) in the human being,<br />
which is determined after that of the bones.<br />
“Measurement of the Vessels” is the title of Chapter 17 of this classic. 446.<br />
The following paragraphs deals with the “measurement of the bones” (Gu Duo). here, it is a<br />
matter of a simple introduction to Chapter 14.”<br />
PARAGRAPH 2<br />
Huangdi:<br />
“Please be clear on the measurement of the bones in man of<br />
average size of 7 feet 5 inches. What is the size and width of his joints?”<br />
Baigao:<br />
“The circumference of the cranium is 2 feet 6 inches.”<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Zhang Shi explains:<br />
“7 feet 5 inches” is the average size of man of olden days.<br />
In man of average size, cranial circumference is proportional to the size and length of the<br />
other bones of the body.”<br />
II - N.V.N.:<br />
1 foot = 0.324 m (actual measurement)<br />
1 inch = 1/10th of a foot or 0.0324 m.<br />
The size of ancient man is 7 feet 5 inches, that is (0.324m X 7 + 0.0324m X 5 =) 2.42 m (?).<br />
The girth of the cranium is 2 feet 6 inches, that is (0.324m X 2 + 0.0324m X 6 =) 0.8424 m.<br />
PARAGRAPH 3<br />
The circumference of the thorax is 4 feet 5 inches and that of the<br />
lumbar region is 4 feet 2 inches.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph concerns the measure of girth of the thoracic cage and belt region.”<br />
II - N.V.N.:<br />
The girth of the thorax is 4 feet 5 inches, that is (0.324m X 4 + 0.0324m X 5 =) 1.458 m.<br />
The girth of the waist is 4 feet 2 inches, that is (0.324m X 4 + 0.0324m X 2 =) 1.33 m.<br />
PARAGRAPH 4 447.<br />
“The distance from the anterior limit to the posterior limit of the<br />
hairline from forehead to nucha is 1 foot 2 inches, and that of the<br />
anterior limit from the hair to the labial commisure is 1 foot. In some<br />
sages, the eclectic (Zie Zhong) method is advised.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Measurement according to the eclectic method is applied by some sages of square face<br />
where the anterior root of the hair is moved back more than normal. This method consists of<br />
evaluating the distance from the vertex of the cranium to the nucha, which is 1 foot 1 inch, and<br />
that from the anterior root of the hair to the labial commisure, which is also 1 foot 1 inch, that is<br />
to say a total of 2 feet 2 inches as indicated in the text.<br />
This method of measurement suggests that some sages differ from other individuals and<br />
that there also exists in them phenomena of excess and insufficiency.”<br />
II - N.V.N.:<br />
“Eclecticism” (Zie Zhong) is a philosophic method recommending the derivation of various<br />
systems of argument, best when they are reconcilable, rather than creating a new system.<br />
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PARAGRAPH 5<br />
From the upper part of the laryngo-pharyngeal apparatus to the<br />
middle of Quepen (supraclavicular fossa), the length is 4 inches.<br />
From Quepen to the xiphoid appendage , the length is 9 inches. If<br />
this distance is longer, the lungs are large; if it is shorter, the lungs<br />
are small.<br />
From the xiphoid appendage to Tianshu (St 25), the length is<br />
8 inches. If this distance is longer, the stomach is large; if it is shorter,<br />
the stomach is small.<br />
From Tianshu (St 25) to the pubic symphysis, the length is<br />
6.5 inches. If this distance is shorter, the colon is narrow and short.<br />
The length of the pubis is 6.5 inches. 448.<br />
From the upper border of the pubis to the upper border of the<br />
internal condyle of the femur, the length is 1 foot, 8 inches.<br />
From the upper border of the internal condyle of the femur to the<br />
lower border of the internal condyle of the tibia is 3.5 inches.<br />
From the knee and popliteal crease to the upper border of the<br />
heel, the distance is 1 foot 6 inches.<br />
From heel to the ground, the distance is 3 inches.<br />
This is why, when the contour of the bone is large, the bone is large; if<br />
it is small, the bone is small.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“Paragraph 4 concerns the configuration of the cranium and its relationship to the<br />
evaluation of the length of certain bones in man lying supine.<br />
1. From the anterior root of the hair to the nucha, the length is 1 foot 2 inches, and from<br />
the anterior root of the hair to the labial commisure is 1 foot, that is, a total of 2 feet 2 inches.<br />
The eclectic method (Zie Zhong) consists of artificially dividing the face of the sage into<br />
three equal parts, called “beginning, middle and end” (shui, Zhong, Shong), to perform a<br />
numerical approximation; it is not applicable in normal individuals (see explanation above).<br />
2. Within the supraclavicular fossa (Quepen) the point Quepen (St 12) is found belonging<br />
to the Foot Yangming (St). From the superior border of the laryngo-pharyngeal apparatus to the<br />
middle of Quepen is 4 inches in length.<br />
The xiphoid appendage has three names: Jiuwei, weiji and heyu. It is located 0.5 inches<br />
below the tip of the sternum. In individuals lacking a xiphoid appendage, the point Jiuwei (CV 15)<br />
is located one inch below the sternum.<br />
From Quepen (St 12) to Jiuwei (CV 15) the length is 9 inches. if it exceeds 9 inches, the<br />
lungs are certainly large; if it is smaller than 9 inches, the lungs are surely small.<br />
Tianshu (St 25), located 2 inches to the side of the umbilicus, is a point belonging to the<br />
Foot Yangming (St). From the xiphoid appendage to Tianshu (St 25) is 8 inches. If the length<br />
exceeds 8 inches, the stomach is ceertainly large; if it does not reach 8 inches, the stomach is<br />
surely small. But Tianshu (St 25) is an energetic-energetic point, therefore immaterial. For this<br />
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eason, this distance must be measured as a function of the height of the umbilicus. 449.<br />
The point henggu (Ki 11) (2) is to the side and slightly below the point Qugu (CV 2). Four<br />
cun below the umbilicus the point Zhongji (CV 3) is found, located at the boundary of the pubic<br />
hair. To the side of Qugu (CV 2) is the point henggu (Ki 11); from Tianshu (St 25) to henggu<br />
(Ki 11) is 6.5 inches. If this distance exceeds 6.5 inches, the colon is large and long; in the<br />
opposite case, the colon is narrow and short.<br />
From henggu (Ki 11) to the superior border of the internal condyle of the femur, the<br />
length is 1 foot 8 inches.<br />
From the superior border of the internal condyle of the femur to the inferior border of the<br />
internal condyle of the tibia the length is 3.5 inches.<br />
From the superior border of the internal condyle of the tibia to the external malleolus is<br />
1 foot 3 inches.<br />
From the internal malleolus to the ground, the length is 3 inches.<br />
The front of the knee and behind the knee (popliteal crease) are at the same height. From<br />
the front and rear of the knee to the heel, the length is 1 foot 6 inches.<br />
From the heel to the ground, the height is 3 inches.”<br />
2. “henggu” means pubic bone.<br />
PARAGRAPH 6<br />
From the parietal bone (Jiao) to the shoulder bone (Zugu), the<br />
distance is 1 foot.<br />
From the shoulder bone to the axilla, the distance is 4 inches.<br />
From the axilla to the floating ribs, the distance is 1 foot 2 inches.<br />
From the floating ribs to hip joint, the distance is 6 inches.<br />
From the hip joint to the middle of the knee, the distance is 1 foot<br />
9 inches.<br />
From knee to external malleolus, the distance is 1 feet 6 inches.<br />
From the external malleolus to the point jinggu (Bl 64) is 3 inches.<br />
From jinggu (Bl 64) to the ground, the distance is 1 inch.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the length of the bones in the individual lying supine.<br />
To the side and above the ear is Gu Jia (temporal bone). The place of union of the shoulder<br />
bone (scapulo-humeral joint) has the name Zugu (“support bone”). 450.<br />
From the temporal bone to the shoulder joint is 1 foot.<br />
From the shoulder joint to the axilla is 4 inches.<br />
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Underneath the floating ribs is the hypochondria (Ji Xia). From the axilla to the<br />
hypochondria is 1 foot 2 inches.<br />
From the hypochondria to the hip joint is 6 inches.<br />
From the hip joint to the middle of the knee is 1 foot 6 inches.<br />
From the knee to the external malleolus is 1 foot 6 inches.<br />
jinggu (Bl 64) is the name of the point belonging to the Foot Taiyang (Bl). From the<br />
external malleolus to jinggu (Bl 64) is 3 inches; from jinggu (Bl 64) to the ground is 1 inch”.<br />
PARAGRAPH 7<br />
The space separating the two petrosal bones (mastoid: Wangu)<br />
behind the ears is wide at 9 inches.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the distance separating the two Wangu behind the ears which is<br />
9 inches. The line formed is horizontal.”<br />
II - Zhang Shi adds:<br />
“The point Wangu (GB 12)is found on the bony hump behind the ear (mastoid). This point<br />
is located 4 cun below the frontal hairline.”<br />
PARAGRAPH 8<br />
The distance separating the points Ermen (SJ 21), located in front of<br />
the ear, is 1 chi 3 cun (13 cun) and that between the two cheekbones<br />
(Quan) is 7 cun.<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“here, Baigao tells of the distance bewteen the 2 Erman (SJ 21) and that between the<br />
2 Quanliao (LI 18) in passing by the nose.”<br />
PARAGRAPH 9 451.<br />
The distance separating the two breasts is 9.5 cun.<br />
EXPLANATIONS AND COMMENTARIES<br />
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Zhang Shi clarifies:<br />
“here, Baigao informs of the distance between the two points of the breasts.”<br />
PARAGRAPH 10<br />
The distance separating the two groins is 6.5 cun.<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“here, Baigao informs of the distance between the two groins in the supine subject.”<br />
PARAGRAPH 11<br />
The foot is 1 chi 2 cun long, 4.5 cun wide.<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“here, Baigao informs of the measurement of the foot.”<br />
PARAGRAPH 12<br />
From the posterior root of the hair to bone of the back is 2.5 cun.<br />
From lugu (1st dorsal vertebra) to the coccyx is 3 feet.<br />
The length of each cervical vertebra is 1.4 cun 1 li (1/10 cun),<br />
that is to say a total of 9.8 cun 7 li for the 7 cervical vertebrae. 452.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“here, Baigao informs on the measurement of the bones of prone individuals.<br />
From the hair root of the nucha to the top of the dorsal spine the distance is 2.5 cun.<br />
From lugu to the coccyx, one counts 21 vertebra whose length is 3 chi, 1 cun, 4 fen, 1 li.<br />
For each upper (cervical) vertebra, the thickness is 1 cun 4 fen 1 li, that is to say, 1 cun<br />
4 fen 1 li X 7 = 9 cun 8 fen 7 li for the 7 cervical vertebra.”<br />
PARAGRAPH 13<br />
Such is the measurement of the bones in the normal individual<br />
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permitting the determination of the measurement of the jingmai.<br />
During examination of the jingmai, their superficial tension and their<br />
resistence denotes an abundance of blood, and their galloping<br />
movement and their depth indicate an abundance of energy.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph represents the conclusion of the chapter on the determination of the<br />
length of the jingmai.<br />
The superficiality and firmness of the jingmai indicate their size and affluence of blood.<br />
In contrast, the rapidity of their circulation and deep location denotes their abundance of energy.<br />
This chapter concludes by the blood and energy of the jingmai, blood and energy being<br />
created by the kidney. If the jing qi (energetic essence) of the bone is thriving, the energy and<br />
blood are also thriving.”<br />
II - Ma Shi states:<br />
“Due to the activity of the Xin-shen (heart-mental), the jing Ye (liquid essence) of the<br />
kidney is transformed into red substance which is none other than blood/energy, that is to say<br />
jing qi (energetic essence). This is why in the jing qi, superficiality, although yang, concerns the<br />
blood, and deep, although yin, concerns the energy.<br />
Therefore, the conclusion of this chapter is centered on:<br />
_ the measurement of the bones from which one deduces the length of the vessels (jingmai)<br />
_ and the method of examination of the jing qi: its visibility (superficiality) marks the<br />
state of the abundance of blood, and its invisibility (depth) indicates the state of the abundance<br />
of energy. Consequently, one must disperse in the two cases; in contrast, if they are in shortage of<br />
blood and energy, one must tonify”.<br />
III - N.V.N.:<br />
The measurement of the bones of the different parts of the body is one of the most<br />
captivating chapters of Far Eastern anatomy, studied more than 2000 years before Christ by the<br />
Chinese people.<br />
This method consists of evaluating the length of the bones in chi (feet), cun (inch), fen<br />
(1/10 th cun) and li (1/10th fen) in order to determine, more precisely, the topography of the<br />
energetic-energetic points to diagnostic and therapeutic ends. Some information from these<br />
measurements have been enriched and modernized.<br />
We present below a table of measurement of the bones in “cun” (inches) mentionned in<br />
this chapter:<br />
Measurement of the Bones (in “cun”) of ancient man<br />
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egions<br />
head-Face<br />
Neck-Nucha<br />
Thorax-Abdomen<br />
Back-lumbars<br />
Lateral side of the<br />
thoraco-abdominal region<br />
From one region to another<br />
1. From ant.root of hair to post.root of hair<br />
2. Dist.between 2 mastoids(Wangu-GB12)<br />
3. Cranial contour<br />
4. From ant. root of hair to cheekbone<br />
5. Distance between 2 zygomatic bones<br />
6. Distance between 2 Ermen (SJ 21)<br />
7. From frontal angle to Dazhui(GV 14)<br />
1. From post.root of hair to Dazhui GV14<br />
2. From sup.part of throat to Quepen<br />
1. From base of sternum to xiphoid<br />
2. From xiphoid to umbilicus<br />
3. From Tianshu St25 to pubic bone<br />
4. Length of pubic bone<br />
5. Distance between the 2 breasts<br />
6. Contour of thorax<br />
1. From L2 to the tip of the coccyx<br />
2. Contour of the lumbar region<br />
1. From axilla to false ribs<br />
2. From false ribs to coxo-femoral joint<br />
Measurement in “cun”<br />
12 cun<br />
9 cun<br />
26 cun<br />
10 cun<br />
7 cun<br />
13 cun<br />
10 cun<br />
2.5 cun<br />
4 cun<br />
9 cun<br />
8 cun<br />
6.5 cun<br />
6.5 cun<br />
9.5 cun<br />
45 cun<br />
30 cun<br />
42 cun<br />
12 cun<br />
6 cun<br />
Measurement of the Bones (in “cun”) in ancient man (continued) 454.<br />
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egions<br />
Upper Limb<br />
Lower limb<br />
From one region to another<br />
1. From shoulder to elbow<br />
2. From Dazhui GV 14 to axillary fold<br />
3. From elbow to wrist<br />
4. From wrist to MCP joint of the middle finger<br />
5. From MCP joint of middle finger to tip of finger<br />
1. Distance between the 2 hip joints<br />
2. From sup.bord.pubic symph.to sup.bord.int.condyle<br />
femur (i.c.f.)<br />
3. From sup.bord.i.c.f. to inf.bord.int.condyle of tibia<br />
(i.c.t.)<br />
4. From inf.bord.i.c.t. to internal malleolus<br />
5. From internal malleolus to the ground<br />
6. From popliteal crease to top of foot<br />
7. From external malleolus to the ground<br />
8. From hip joint to middle of knee<br />
9. From knee to external malleolus<br />
10. From external malleolus to jinggu Bl 64<br />
11. From jinggu to the ground<br />
12. Length of sole of foot<br />
13. Width of sole of foot<br />
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Measurement in “cun”<br />
17 cun<br />
4 cun<br />
12.5 cun<br />
4 cun<br />
4.5 cun<br />
6.5 cun<br />
18 cun<br />
3.5 cun<br />
13 cun<br />
3 cun<br />
16 cun<br />
3 cun<br />
19 cun<br />
16 cun<br />
3 cun<br />
1 cun<br />
12 cun<br />
4.5 cun<br />
455.
(1).<br />
CHAPTER XV<br />
Fifty Rong<br />
(Wu Shi Rong)<br />
“Rong” implies the sense of “cyclic movements” of Rong (nutritive energy)<br />
The object of Chapter 15 of the Lingshu is to show the number of Zhu<br />
(cycles, circuits), the distance covered and the circulatory time of the energy of the<br />
28 jingmai in conformity with the 28 constellatons of the universe.<br />
Because in the space of one day and one night (24 actual hours or 12 Chinese<br />
hours), the energy carries out 50 Zhu lasting 13,500 respirations (inspirations and<br />
expirations). With each respiration the energy advances by 6 cun, and in the course<br />
of 13,500 respirations it progresses 13,500 X 6 = 81,000 cun or 810 zhang (1 zhang =<br />
100 cun); during this time, the sun takes 100 Ke (time indicated by the clepsydra or<br />
24 actual hours) in order to travel the 28 constellations.<br />
From this axiom, one can easily deduce the number of Zhu of the energy of the<br />
28 jingmai during 24 hours (12 Chinese hours or 100 ancient Ke), hence the title of<br />
this chapter: “Fifty Rong” (Wu Shi Rong).<br />
This chapter is composed of a single paragraph.<br />
1. “Rong” also has the name “ying”. See Chapter 16 (“Nutritive energy”).<br />
Huangdi:<br />
“I would like to hear you discourse upon Fifty Rong (Wu Shi Rong).”<br />
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456.
Qi Bo:<br />
“The sun cuts across the space of 28 constellations. The distance<br />
between each constellation is 36 fen (that is, 28 X 36 = 1,008 fen for the<br />
28 constellations). In man, the distance travelled by the energy of the<br />
jingmai in one day and one night (24 hours) is similar to that of the<br />
sun, that is to say, 1,008 fen.<br />
Because, lasting one day and one night, the sun travels the<br />
28 constellations, the passing of the clepsydra marks 100 Ke, and in<br />
man, the jingmai, numbering 28, circulate above and below, front and<br />
back, to the left and to the right and accomplish a distance of 16 zhang<br />
2 chi (2) in response to the distance separating the 28 constellations.<br />
The 100 Ke marked by the clepsydra are used as normal measures<br />
to distinguish day and night. In this way, in man, one notes that one<br />
expiration corresponds to 2 pulsations and an advance of the energy of<br />
3 cun and that one inspiration also corresponds to 2 pulsations and an<br />
advance of the energy of 3 cun. The energy therefore moves forward<br />
6 cun in one respiration (inspiration and expiration); in<br />
10 respirations, it moves forward 6 chi (60 cun); and in 270 respirations<br />
it advances 270 X 6 = 1,620 cun, that is, 16 zhang and 2 chi.<br />
While the energy accomplishes a Zhu (cycle) of 16 chang 2 chi<br />
around the body, the clepsydra marks 2 Ke and the sun moves forward<br />
20 fen.<br />
In 540 respirations (270 X 2), the energy carries out 2 Zhu, the<br />
clepsydra marks 4 Ke (2 X 2) and the sun advances 40 fen (20 X 2).<br />
In 2,700 respirations (270 X 10), the energy carries out 10 Zhu, the<br />
clepsydra marks 20 Ke (2 X 10), and the sun travels 5 constellations and<br />
2 fen.<br />
In 13,500 respirations (270 X 50), the energy accomplishes 50 Zhu,<br />
the clepsydra marks 100 Ke and the sun travels 28 constellations; the<br />
water of the clepsydra arrives at its end and the energy terminates its<br />
journey within the jingmai.<br />
The cyclic paths of communication of the energy are always the<br />
same. The ease of the circulatory rhythm of the Fifty Rong (50 cycles)<br />
allows appreciation of the longevity accorded by heaven and earth. The<br />
50 cycles determine the distance traveled by the energy of the jingmai,<br />
that is, 810 Zhang (16 Shang 2 chi X 50) in one day and one night.”<br />
2. 1 zhang = 10 chi<br />
1 chi = 10 cun<br />
1 cun = 10 fen; hence: 16 zhang 2 chi = 1,620 cun (distance traveled during 1 cycle).<br />
I - Zhang Shi explains: 457....<br />
“This chapter concens the Tong qi or Dongqi (a priori or ancestral energy) (3) and the Ying<br />
Qi (nutritive energy, also called Rong qi) circulating within the 28 jingmai following one cycle of<br />
16 zhang 2 chi (1,620 cun), calculated as a function of inspiration and expiration and as a<br />
function of the passage of the clepsydra (water clock of the ancient era).<br />
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The celestial canopy possesses 28 constellations, that is to say, 7 constellations for each<br />
of the 4 cardinal directions.<br />
Zi-Wu, also called “Feng-Xi”, constitutes jing (longitude).<br />
Mao-You, also called “Xu-Chang”, wei (latitude).<br />
Feng-Xi is also jing.<br />
From Feng to Xi is yang; from Mao to You is yin. yang governs day, and yin, night.<br />
The distance separating 2 constellations is 36 fen, that is, 36 X 28 = 1,008 fen for the 28<br />
constellations. (Figure 70) 458.<br />
The energy of man performs “Fifty Rong” (cycle in one day and one night = 24 hours);<br />
during that time, the sun travels 28 constellations, that is to say, 1,008 fen.<br />
The earth turns around the sun (4) and the sun is displaced in the celestial canopy. As a<br />
result, the earth itself also travels 28 constellations.<br />
The human being (inhabitant of the earth) is composed of 28 jingmai traveling above and<br />
below, left and right, front and back within the body, responding to the 28 constellations. These<br />
28 jingmai are:<br />
_ 3 yin and 3 yang of the hand and 3 yin and 3 yang of the foot of the 2 sides of the body,<br />
that is to say, 24 channels, to which are added:<br />
_ the qiao of the left and right (5), renmai (CV) and Dumai (GV), for a total of 28 jingmai.<br />
The energy travels these 28 jingmai, that is to say, performs 16 chang 2 chi in one circuit<br />
of the body. In one day and one night (24 hours), it carries out 50 circuits (cycles), that is to say,<br />
16 chang 2 chi x 50 = 810 Zhang in order to respond to the 28 constellations and to the 100 Ke of<br />
the clepsydra (24 actual hours). During this time, in one inspiration, the pulse emits 2 pulsations<br />
and the energy advances 3 cun, and in one expiration the pulse emits also 2 pulsations and the<br />
energy advances also 3 cun.<br />
Therefore,<br />
_ in 1 respiration (inspiration and expiration), the energy advances 6 cun<br />
_ in 10 respirations, it advances 60 cun or 6 chi<br />
_ in 270 respirations, it advances 1,620 cun or 16 zhang 2 chi, that is to say, one circuit<br />
around the body, and the clepsydra marks 2 Ke and the sun advances 20 fen and one fraction<br />
_ in 540 respirations (270 x 2), the energy performs 2 circuits around the body, the<br />
clepsydra marks 4 Ke and the sun advances by 40 fen and one fraction<br />
_ in 2,700 respirations (270 x 10), the energy performs 10 circuits around the<br />
body, the clepsydra marks 20 Ke and the sun traverses 5 constellations, that is to say, it advances<br />
by 200 fen and one fraction<br />
_ in 13,500 respirations (270 x 50), the energy performs 50 circuits around the body, the<br />
clepsydra marks 100 Ke (24 hours) and the sun traverses 28 constellations, which is to say it<br />
advances 1,008 fen (20 x 50 and one fraction). At this phase, ending the passage of water from the<br />
clepsydra, the energy ends its 50 cycles performed during one day and one night.<br />
These circulatory and cyclic movements are, under the action of Tong qi (a priori 459.<br />
or thoracic energy), transmitted to the xinbao (XB), to permit the Ying Qi to circulate in the<br />
3. Tong qi (Dong qi), whose source is found at the kidney, controls respiratory and heart movements. Therefore, some of<br />
our Chinese brothers give it the name “Thoracic energy”.<br />
Tong qi is innate energy in perpetual motion, energy formed during the meeting of yin and yang (ovule and spermatozoa;<br />
that is to say, during the formation of the fetus). Diaphragmatic movements are also dependent on Tong qi.<br />
4. This phrase has been translated: “the sun turns around the earth” by Westerners (!).<br />
5. The human body possesses 4 qiao and not 2. But here, according to the context, yinqiao and yangqiao of the same side<br />
(left or right) only make up one, because of their “yin-yang/Day-night” nature.<br />
interior (6) of the vessels, correlated with the inspiratory and expiratory movements (commanded<br />
by the Tong qi) and with the passage of water in the clepsydra.<br />
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457...
Figure 70 : Distribution of the 28 constellations<br />
(After: “Semiology and Therapeutics in Oriental Energetic Medicine”, NVN Edition)<br />
6. Zhang Shi”s explanation is fundamental. It clarifies the circulatory mode of the ying (Rong, nutritive) energy.<br />
By deduction, the lung governs the energy and controls the pilocutneous system, including<br />
84,000 sweat glands. These glands are closed during expiration and open during inspiration.<br />
These movements of opening and closing of the pores, under the action of Tong qi (a priori or<br />
thoracic energy), therefore play a fundamental role in respiration.<br />
The word “communcation” cited in the text implies the sense of “diffusion/exchange” of<br />
the Tong qi located at the exterior at the level of the skin and in the interior at the level of the<br />
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jingmai, following the rhthym of passage of the water of the clepsydra.<br />
Finally, heaven governs the energy, and earth, the blood vessels. Fifty Rong (50 cycles)<br />
realize one complete circulation directed by the energy, at both the exterior and the interior,<br />
factor of longevity.<br />
We indicate, always, that Tong qi, circulating outside and inside the jingmai, is able to<br />
accomplish with exactitude 810 Zhang (81,000 cun or about 2,050 meters) during one day and one<br />
night (24 h.).”<br />
II - N.V.N.:<br />
1. ying (Rong: nutritive) energy and wei (defensive) energy circulate within the organism<br />
and each of them performs 25 cycles around the body during the day and 25 cycles during the<br />
night, following the principles of yin-yang:<br />
_ at midnight, the yin energetic potential is at its maximum. After midnight, the yin<br />
energy retires little by little until dawn. At the moment when it reaches its minimum, the yang<br />
energy rises and succeeds it.<br />
_ at noon, the yang energetic potential is maximal. As soon as the sun is displaced to the<br />
West, the yang energy retires little by little until dusk. At the moment when it reaches its<br />
minimum, the yin energy rises and succeeds it.<br />
In this manner, ying and wei energies, although different circulations, gather at midnight<br />
to create the phenomena called “reunion of yin”. At daybreak, maximal yin becomes minimal yin,<br />
and it is at this moment when yang rises to succeed it. This perpetual circulation agrees perfectly<br />
with the apparent movements of the sun and moon of the natural world (Chapter 18, Lingshu,<br />
“Production and reunion of ying and wei”).<br />
• One is given, without explanation, the timetables of maximum ying (nutritive) energy. As<br />
for those of the wei (defensive) energy, one cannot find them anywhere. Energetic medicine is<br />
therefore amputated from its foundation.<br />
To avoid confusion, often unfortunate in clinical training and the practice of acupuncture,<br />
our duty is to deepen the study of the movements of the wei and ying energy, drawn from different<br />
chapters of the Lingshu:<br />
_ Chapter 18: “Production and reunion of ying and wei”<br />
_ Chapter 52: “wei energy”<br />
_ Chapter 59: “Irregular Circulation of wei energy”<br />
_ Chapter 76: “Movements of wei energy”. 460.<br />
2. ying energy and wei energy have the same origin, originating from Dietary jing<br />
(essence). Dietary jing has two components:<br />
_ the “pure” component is the ying energy<br />
_ the “impure” component is the wei energy.<br />
The terms “pure” and “impure” are not to be taken in the literal sense; they denote the yin<br />
and yang nature of this energetic essence:<br />
_ the first, “pure”, encompasses the sense of organization, care, restoration and<br />
consumption/expenditure that requires maintaining it in a good state. ying energy is therefore<br />
necessary to the material existence of the body. Its role is to maintain the interior of the<br />
organism (yin);<br />
_ the second, “impure”, implies the sense of protection of the organism against the effects<br />
of cosmic influence (perverse energy). Wei energy is therefore necessary for the defense of the<br />
exterior of the organism (yang).<br />
3. Their production, distribution and use have a very strict relationship with the sanjiao<br />
(Three Metabolisms/Three Jiao).<br />
According to the Neijing Lingshu (Ch. 18: “Production and reunion of ying and wei”):<br />
“ying energy is emitted by the middle jiao (zhongjiao); wei energy, by the Lower Jiao<br />
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(Xiaojiao).<br />
The energy of the Upper Jiao (shangjiao) is emitted at the level of the heart. It traverses<br />
the diaphragm, follows the esophagus and spreads within the thorax. At the subaxillary region, it<br />
follows the path of the Hand Taiyin (Lu), then passes to the Hand yangming (LI) to ascend up to<br />
the tongue. From the tongue, it descends and unites with the Foot Yangming (St) in order to follow<br />
the paths of the 12 principal channels. It evolves, with the ying energy, carrying out 25 cycles<br />
around the body during the day (12 hours) and 25 during the night (12 hours), that is, 50 cycles<br />
in 24 hours (12 Chinese hours). The next day, the cycle begins again at the level of the Hand<br />
Taiyin (Lu).”<br />
4. ying energy circulates within the principal channels. It begins and ends at the Hand<br />
Taiyin (Lu). This is why the taiyin governs the interior. This idea is already known by all.<br />
wei energy circulates outside the principal channels. It begins and ends at the Foot<br />
Taiyang (Bl). This is why the taiyang governs the exterior. This notion remains misunderstood in<br />
the Western acupuncture world to this day; it needs to be explained.<br />
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461.
CHAPTER XVI<br />
Nutritive energy<br />
(Ying Qi) (1)<br />
Chapter 16 of the Lingshu defines the Ying Qi (Rong: nutritive energy),<br />
derived from food metabolism. This energy circulates within the jingmai (principal<br />
channels) and luomai (secondary channels), travelling through the entire body. Its<br />
vessel of departure is the Hand Taiyin (Lu) and then successively the channels of the<br />
large intestine (LI), stomach (St), spleen (Sp), heart (He), small intestine (SI),<br />
bladder (Bl), kidney (Ki), xin bao luo (XB), sanjiao (SJ), gallbladder (GB) and, finally,<br />
the liver (Li); then it returns to the Hand Taiyin (Lu).<br />
This circulation consists of two routes of derivation borrowing from the routes<br />
of the Dumai (GV) and that of the renmai (CV), which also empty into the lung. At the<br />
lung, the energy begins its cycle again.<br />
The purpose of this chapter is to present the chronologic circulation of Ying<br />
Qi, hence its title: “Ying Qi” (“Nutritive energy”).<br />
Huangdi:<br />
This chapter consists of a single paragraph.<br />
1. “Ying Qi” means “glorious energy”.<br />
“Most invaluable in the circulation of Ying Qi (2) is the reception<br />
of food products. Because, once in the stomach, foods are transformed<br />
into energy which is transmitted to the lung, flooding the interior and<br />
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spreading to the exterior. The pure part of this energy circulates<br />
continuously in the jing Sui (deep, subterranean routes). Such is the<br />
cyclic rule dictated by heaven and earth.<br />
Because, the energy leaves the taiyin (Lu), circulates in the Hand<br />
Yangming (LI), ascends and goes along the Foot Yangming (St),<br />
descends by the top of the foot, flows down into the space of the great<br />
toe and unites with the Foot Taiyin (Sp). It goes back up the thigh and<br />
inserts into the heart. By the route of the Hand Shaoyin (He), it 462.<br />
exteriorizes at the axilla, goes back down the length of the arm and is<br />
directed toward the tip of the little finger to unite with the Hand<br />
Taiyang (SI). Then from there, it goes back up to the axilla, reaches the<br />
internal side of the the facial bone, flows down into the internal<br />
canthus of the eye, reaches the top of the cranium, goes back down to<br />
the nucha and links up with the Foot Taiyang (Bl).<br />
It runs along the vertebral column down to the sacrum, arrives at<br />
the tip of the little toe, comes out again by the sole of the foot, flows<br />
down into the Foot Shaoyin (Ki), reascends and inserts into the kidney.<br />
From the kidney, it flow into the heart, spreads within the thorax,<br />
follows the xin bao luo (XB), comes back out via the axilla, redescends to<br />
the arm, arrives in the space located between the 2 tendons, penetrates<br />
into the palm of the hand and resurfaces via the tip of the middle<br />
finger; from the palm of the hand, a branch reaches the tip of the ring<br />
finger and unites with the Hand Shaoyang (SJ).<br />
It goes back up and arrives at Tanzhong (CV 17), spreads to the<br />
sanjiao (SJ), projects into the gallbladder, comes back out via the<br />
hypochondria, flows down into the Foot Shaoyang (GB), redescends and<br />
arrives at the top of the foot, reaching the space of the large toe to<br />
unite with the Foot Jueyin (Li).<br />
It goes back up to the liver, directly reaching the laryngopharyngeal<br />
system, penetrates into the internal orifices of the nose<br />
(sinuses) and finally arrives at the external nasal orifices.<br />
A vessel ascends to the forehead, arrives at the top of the cranium,<br />
redescends to the nucha above the first cervical vertebrae, in the<br />
middle of the implantation of the hair, where the Dumai (GV) is found.<br />
A vessel attaches to yin qi (genitals), crosses the pubic hair,<br />
penetrates into the umbilicus, follows the inner wall of the abdomen,<br />
2. Also known as “Rong qi” (nutritive energy). See the explanation of Zhang Shi.<br />
enters into Quepen (supraclavicular fossa), redescends to the lung and<br />
follows the Hand Taiyin (Lu).<br />
Such is the circulatory path of Ying Qi (nutritive energy).<br />
EXPLANATIONS AND COMMENTARIES<br />
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I - Zhang Shi explains:<br />
1. This chapter concerns ying-Xue (energy-blood) which circulates within the jing Sui (3)<br />
(deep channels), which begin via the Hand Taiyin (Lu) and ends via the Foot Jueyin (Li) This<br />
circulation is perpetual; the cycle begins again via its uninterrupted trajectory.<br />
ying-Xue (ying-blood) results from the inhalation of liquid (food) substances by the<br />
energy of the zhongjiao (middle jiao-MJ) to produce blood, allowing maintenance of the organism.<br />
No other substance is as invaluable as ying-blood. This is why ying-blood circulating within the<br />
jing Sui has the name “ying-blood” (honorable blood); that means to also state that the energy of<br />
the blood is Ying Qi (nutrtitive energy). 463.<br />
The actions “...flooding the interior and spreading to the exterior”, imply that the liquid<br />
substance originating from the zhongjiao (MJ), flooding the interior, is called jing (essence)<br />
which, under the action of Xin-shen (heart-mental), transforms into blood. The Chongmai and<br />
renmai (CV) distribute it to the exterior to fortify the skin, heat up the muscles and embellish<br />
the body hair and head hair.<br />
The most precious substance contained within the “Cereal water” (food water/nutritive<br />
liquid), under the action of the Xin-shen, is red in color. It circulates continuously in a cycle<br />
without end within the jing Sui. This circulation has the name “Cycle of heaven and earth”.<br />
since it spreads to the pilocutaneous level, it responds to the energy of heaven and<br />
circulates at the exterior.<br />
since it circulates in the interior of the jingmai (principal channels), it responds to the<br />
jing shui (4) (rivers- waterways) .<br />
2. Ying Qi (nutritive energy) leaves from the Hand Taiyin (Lu) and flows down into the<br />
point Shaoshang (Lu 11), located at the tip of the thumb; a vessel is directed to the tip of the<br />
index finger to unite with the Hand Yangming (LI).<br />
It ascends to the nose, is directed into the Foot Yangming (St), redescends to the point<br />
Chongyang (St 42), located on top of the foot and inserts into the space of the great toe to unite<br />
with the Foot Taiyin (Sp) vessel, at the point Yinbai (Sp 1).<br />
It ascends to the thigh and flows into the heart. Via the Hand Shaoyin (He) vessel, it<br />
exteriorizes at the point Ququan (he 1), below the axilla, reaches the arm and inserts into the<br />
point Shaochong (he 9), located at the tip of the little finger, reascends to the axilla, arrives at the<br />
suborbital region and falls into the internal canthus of the eye to unite with the point<br />
jingming (Bl 1) of the Foot Taiyang (Bl).<br />
It goes back up to the top of the cranium, goes back down to the nucha, runs alongside the<br />
vertebral column, arrives at the sacrum, goes back down and inserts into the point zhiyin (Bl 67)<br />
of the little toe, reaches the sole of the foot at the point Yongquan (Ki 1) of the Foot Shaoyin (Ki),<br />
goes back up and projects into the kidney. From the kidney, it is directed to the heart, spreads<br />
into the thorax, links up with the xin bao luo (XB). Via the path of the Hand Jueyin (XB), it comes<br />
back out at Zhongchong (XB 9) of the middle finger; a vessel reaches guanchong (SJ 1) of the ring<br />
finger to unite with the Hand Shaoyang (SJ).<br />
3. “jing Sui”: deep routes or principal channels within which circulate ying-blood (nutritive energy and blood). See<br />
Chapter 17 (“Measurement of the Vessels”), pages 430-1.<br />
4. “jing shui”: waterways, rivers. See Chapter 12 (“River Routes”), page 358.<br />
It ascends and inserts into the point Danzhong (CV 17) and becomes dispersed into the<br />
sanjiao (SJ). By the path of the sanjiao (SJ), it flows down into the gallbladder, comes back out at<br />
the hypochondria and inserts into the Foot Shaoyang (GB).<br />
It redescends and reaches the top of the foot. It inserts into the point Dadun (Sp 1) of the<br />
great toe, unites with the Foot Jueyin (Li) and goes back up to the liver. From the liver, it flows<br />
into the lung, reaches the laryngo-pharyngeal system, penetrates into the sinuses of the nose and<br />
ends up at the nasal orifices (nostrils).<br />
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A vessel arises from the liver, ascends to the forehead, reaches the vertex and links up<br />
with the Dumai (GV), descends to the nucha, runs alongside the vertebral column to the coccyx... .<br />
This trajectory belongs to the Dumai (GV). A vessel of the Dumai reaches the anterior part<br />
of the body, links to yin qi (genital organs), goes up to the pubic hair, penetrates into the<br />
umbilicus, follows the inner wall of the abdomen, arrives at Quepen (supraclavicular fossa), goes<br />
back down and flows down into the lung and reaches the Hand Taiyin (Lu)... . Such is the<br />
circulatory pathway of the ying energy of the organism.”<br />
II - Ma Shi comments:<br />
“This chapter concerns the circulation of Ying Qi (nutritive energy), similar to Tong qi<br />
(a priori energy) (5).<br />
Tong qi is the Great energy (daqi) contained within the thorax, ending up at the laryngopharyngeal<br />
apparatus. This innate energy coming from the kidney (source organ) controls<br />
respiratory function and activates the circulation in the jing Sui (deep channels).<br />
Ying Qi (nutritive energy) is yin qi (yin energy); it comes from the zhongjiao (MJ) which<br />
brings it toward the xiajiao (Lower Jiao-LJ) in order to become yin qi. This is why the text states:<br />
“The pure substance is jing (essence); under the action of the zhongjiao (MJ), it becomes Ying Qi”.<br />
But Ying Qi is able to be obtained only from the pure substances of the “Cereal water (foods). This<br />
is why it is said: “The most precious in the circulation of the Ying Qi is the reception of the food<br />
products.”<br />
In this manner, without the cereal energy, there is no production of Ying Qi, and without<br />
Ying Qi, no production of blood. In other words, once in the stomach, foods, under the action of the<br />
zhongjiao (MJ), become transformed into pure substance (Cereal jing) which, in turn, under the<br />
action of Tong qi (a priori or thoracic energy), reaches the points Chongfu (Lu 1) and Yuanmen<br />
(Lu 2) to flow down into the Hand Taiyin (Lu). From the Hand Taiyin (Lu), it passes successively<br />
into the Hand Yangming (LI), Foot Yangming (St), Foot Taiyin (Sp), Hand Shaoyin (He), Hand<br />
Taiyang (SI), Foot Taiyang (Bl), Foot Shaoyin (Ki), Hand Jueyin (XB), Hand Shaoyang (SJ), Foot<br />
Shaoyang (GB), Foot Jueyin (Li)... . In the interior, it floods the organs and bowels; at the exterior,<br />
it spreads outside the jingmai.<br />
As for Ying Qi, being “yin-jing” ,therefore the most precious substance under the action of<br />
Tong qi (a priori or thoracic energy), it circulates within the interior of the jing Sui (deep<br />
principal channels). Its circulation begins at the Hand Taiyin (Lu) and terminates at the Foot<br />
Jueyin (Li), then it restarts the cycle again... . This is the principle of heaven and earth which<br />
never changes.”<br />
III - N.V.N.:<br />
The circulation of ying (nutritive) energy can be diagrammed in the following fashion:<br />
5. See Chapter 10 (“Vessels-Channels”) on the jingmai.<br />
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465.
Figure 71:<br />
Circadian circulation of ying (nutritive) energy<br />
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no 466/467.
CHAPTER XVII<br />
Measurement of the Vessels<br />
(Mai Duo)<br />
Chapter 17 consists of three parts:<br />
1. The length of the 3 yin and 3 yang of the foot and hand (that is to say, the<br />
24 bilateral principal channels), the 2 qiaomai and 2 medial channels (renmai and<br />
Dumai), that is to say, 28 channels whose length totals 16 Zhang 2 Chi.<br />
2. The liason of the jing qi (essence) of the 5 organs with the “7 orifices”. This<br />
jing energy plays a fundamental role in the maintenance of the harmonious state of<br />
sensory functions (olfaction, hearing, vision, taste...). In contrast, the disequilibrium<br />
of this energy has an excessive fullness of yin and yang as a consequence, causing<br />
the syndrome guan Ge (energetic separation), determining factor of premature<br />
death.<br />
3. The presentation of the yinqiao. It starts at the foot and reaches the ocular<br />
system; it plays a preponderant role in the nutrition of the ophthalmic system.<br />
But the essential aspect of this chapter concerns the measurement of the<br />
jingmai, hence the name “Measurement of the Vessels” (Mai Duo).<br />
This chapter consists of 6 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“Please instruct me on the measurement of the vessels (Mai Duo)”.<br />
Qi Bo:<br />
“The 6 yang channels of the hand go from the hand to the head.<br />
They each have a length of 5 chi, that is, 5 X 6 = 30 chi or 3 zhang.<br />
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468.<br />
The 6 yin channels of the hand go from the thorax to the hand.<br />
They each have a length of 3 chi 5 cun, that is, 3.5 X 6 = 21 chi or 2.1<br />
zhang.<br />
The 6 yang channels of the foot go from head to foot. They each<br />
have a length of 8 chi, that is, 8 X 6 = 48 chi or 4.8 zhang.<br />
The 6 yin channels of the foot go from foot to thorax. They each<br />
have a length of 6 chi 5 cun, that is, 6.5 X 6 = 39 chi or 3.9 zhang.<br />
The 2 qiaomai go from the foot to the eyes. They each have a<br />
length of 7 chi 5 cun, that is, 7.5 X 2 = 15 chi or 1 zhang 5 chi.<br />
Dumai (GV) and renami (CV) each have a length of 4 chi 5 cun,<br />
that is, 4.5 X 2 = 9 chi or 0.9 zhang.<br />
The total length of these channels is 16 zhang 2 chi. These<br />
channels are the deep routes (jing Sui)”.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the measurement of the vessels (Mai Duo).<br />
“6 yin and 6 yang” designate the 3 yin and 3 yang bilaterally.<br />
1. The words “... from the hand to the head” describes the circulatory direction of the yang<br />
channels of the hand because,<br />
_ the Hand Taiyang (SI) starts at the point Shaoze (SI 1), located at the tip of the little<br />
finger, and ends at the point Tinggong (SI 19), located on the face.<br />
_ the Hand Yangming (LI) starts at the point Shangyang (LI 1), at the tip of the index<br />
finger, and ends at the point yingxiang (LI 20), located on the face.<br />
_ the Hand Shaoyang (SJ) starts at the point guanchong (SJ 1), at the tip of the ring finger,<br />
and end at the point Huajiao (sizhukong-SJ 23), located on the face.<br />
Each yang channel of the hand measures 5 chi long, for the group of 6 channels, that is,<br />
5 X 6 = 30 chi or 3 zhang.<br />
2. The words “... from the thorax to the hand” describes the circulatory direction of the<br />
yin channels of the hand because,<br />
_ the Hand Taiyin (Lu) starts at the center of the axillary crease at the point<br />
Zhongfu (Lu 1) and ends at the tip of the thumb at the point Shaoshang (Lu 11).<br />
_ the Hand Shaoyin (He) starts at the thorax (axillary region) at the point Jiquan (he 1)<br />
and ends at the tip of the little finger at the point Shaochong (he 9).<br />
_ the Hand Jueyin (XB) starts at the thorax at the point Tianchi (XB 1) and ends at the tip<br />
of the middle finger at the point Zhongchong (XB 9).<br />
Each yin channel of the hand measures 3 chi 5 cun long, for the group of channels, that is,<br />
3.5 X 6 = 21 chi or 2.1 zhang. 469.<br />
3. The words “... from the head to the foot” describe the circulatory direction of the yang<br />
of the foot because,<br />
_ the Foot Taiyang (Bl) starts on the head at the point jingming (Bl 1) and ends at the 5th<br />
toe at the point zhiyin (Bl 67).<br />
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_ the Foot Yangming (St) starts on the head at the point shenggi (St 1) and ends at the 2nd<br />
toe at the point Lidui (St 45).<br />
_ the Foot Shaoyang (GB) starts on the head at the point Tongziliao (GB 1) and ends at the<br />
4th toe at the point qiaoyin (GB 44).<br />
Each yang channel of the foot measures 8 chi long, for all the 6 channels, that is 8 X 6 = 48<br />
chi or 4.8 zhang.<br />
4. The words “... from foot to the thorax” describess the circulatory direction of the yin<br />
channels of the foot because,<br />
_ the Foot Taiyin (Sp) starts at the great toe at the point Yinbai (Sp 1) and ends at the<br />
thorax at the point Dabao (Sp 21).<br />
_ the Foot Shaoyin (Ki) starts at the sole of the foot at the point Rongquan (Ki 1) and ends<br />
on the thorax at the point shufu (Ki 27).<br />
_ the Foot Jueyin (Li) starts at the great toe at the point Dadun (Li 1) and ends on the<br />
thorax at the point qimen (Li 14).<br />
Each yin channel of the foot measures 6 chi 5 cun, for all the 6 channels, that is,<br />
6.5 X 6 = 39 chi or 3 zhang 9 chi.<br />
5. The qiaomai goes from the foot to the eyes. Their length is 7 chi 5 cun, that is,<br />
7.5 X 2 = 15 chi or 1 zhang 5 chi.<br />
6. The Dumai (GV) is the medial posterior route, and the renmai (CV) the medial anterior<br />
route. Each of these channels measures 4.5 chi, that is, 4.5 X 2 = 9 chi.<br />
In this manner, the total length of the 24 channels, the 2 qiaomai, renmai and Dumai<br />
represent 16 zhang 2 chi. These channels constitute one system called jing Sui (large deep<br />
routes).”<br />
III - N.V.N.:<br />
The qiaomai are divided into yinqiao and yangqiao, of left and right, that is to say, 4 qiao.<br />
This paragraph only mentions 2 qiao because the measurement of the vessels takes into<br />
account in woman (yin), 2 yinqiao (left and right), and in men (yang), 2 yangqiao (left and right).<br />
Nevertheless, in clinic, it is the rule to consider yinqiao and yangqiao, of the left and right,<br />
together.<br />
PARAGRAPH 2 470.<br />
The jingmai are in the interior (1). Their routes of deviation are<br />
called luo, and the branches of the luo bear the name Sun. If these<br />
vessels are in fullness with plethora of blood, treatment must be done<br />
urgently; dispersion is used in the case of fullness and phytotherapy in<br />
the case of emptiness.<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph completes the previous chapters. The words “jing, luo, sunluo” are well-<br />
defined and treatment by acupuncture or phytotherapy is also advised according to the case of<br />
emptiness or fullness of the luo and sunluo.<br />
The phrase “jingmai are in the interior” consists of the same meaning as the word jing Sui<br />
(deep paths).<br />
The paths of deviation (Luo) are the transversal paths going from a yin principal channel<br />
toward the yang principal channel and vice versa to constitute a “yin-yang” system. For example:<br />
the vessel leaving from the point Lieque (Lu 7) (Luo) toward the point hegu (LI 4) (yuan). (2)<br />
The Bie luo (longitudinal luo) (3) possess branches called sunluo (energetic capillaries).<br />
In the presence of fullness of these vessels, it is advised to apply an urgent treatment. How do you<br />
treat them? If the perverse energy is in fullness, one should disperse by acupuncture, and if the<br />
essential energy is in emptiness, one should prescribe phytotherapy to tonify it.”<br />
II - N.V.N.:<br />
See also Chapter 10 (“Vessels-Channels”) of this classic.<br />
PARAGRAPH 3<br />
1. The jing qi (energetic essence) of the 5 organs have a close<br />
relationship with the “7 orifices”. In effect:<br />
_ the jing qi of the lung communicates with the nose; the lung<br />
being in harmony, the nose can perceive odors.<br />
_ the jing qi of the heart communicates with the tongue. The heart<br />
being in harmony, the tongue can recognize the 5 flavors.<br />
_ the jing qi of the liver communicates with the eyes. The liver<br />
being in harmony, the eyes can distinguish the 5 colors.<br />
_ the jing qi of the spleen communicates with the mouth. The<br />
spleen being in harmony, the mouth can appreciate the “5 cereals” (to<br />
eat with appetite).<br />
_ the jing qi of the kidney communicates with the ears. The kidney<br />
being in harmony, the ears can perceive the 5 sounds. 471.<br />
1. Implies the sense of “deep”.<br />
2. With Chamfrault, we designated this vessel of deviation under the nametransversal luo.<br />
3. Bie luo are the longitudinal luo which go from the exterior to the interior, directly reaching the organs and bowels.<br />
When the 5 organs are in disharmony, the “7 orifices” are<br />
obstructed, and when the 6 bowels are in disequilibrium, the energy<br />
stagnates and is transformed into abcess.<br />
2. This is why, when perverse energy occurs in the bowels, the<br />
yang vessels are not harmonious. The disharmony of these vessels<br />
causes the stagnation of energy; stagnation of energy is a phenomenon<br />
of fullness of yang energy.<br />
The yang energy in great fullness is not favorable to the yin<br />
vessels; the blood stagnates and causes fullness of yin energy.<br />
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The yin energy being in great fullness, the yang energy cannot<br />
circulate. This phenomenon is called guan (barrier, obstruction).<br />
The yang energy being in great fullness, the yin energy cannot<br />
circulate and the phenomenon bears the name Ge (separation).<br />
When yin and yang energy are simultaneously in great fullness,<br />
their circulation is paralyzed and the phenomenon is named guan Ge<br />
(door/separation).<br />
That which attains guan Ge does not live long.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
1. “In the interior, the 6 yang channels of the hand and foot communicate with the bowels,<br />
and the 6 yin channels, with the 6 organs. blood and energy originate from the organs and bowels.<br />
This is why “it is necessary to prescribe medicines to tonify them.” Such is the situation of the<br />
energy circulating within the vessels. But this paragraph also concerns the relationship of the<br />
energy of the 5 organs with the pilocutaneous system and the “7 orifices” to demonstrate their<br />
correspondences with the Celestial and Terrestrial Dao.<br />
2. The energy of the 5 organs communicates with the “7 orifices”. As a result, their<br />
disharmony is the cause of disturbances at the level of the sensory organs.<br />
In the interior, the 6 bowels belong to yang, and at the exterior, the skin and body hair<br />
are yang. In that connection, the text states: “When yang energy is in excess, ying energy<br />
(nutritive energy) cannot circulate and transforms into abcess, etc.”. This means to say that when<br />
the 6 bowels are in dysharmony, the blood and energy stagnate and this accumulation at the level<br />
of pilocutaneous-sweat gland system is a dominant factor in the formation of furunculosis or<br />
abscess. The illness therefore manifests first in the interior, then evolves toward the exterior.<br />
“Perverse energy is at the bowel” means that it is found at the exterior, which is yang. In<br />
this case, “the yang vessels are not harmonious”, implying that renying (left radial pulse) is<br />
unbalanced.<br />
3. The disharmony of the yang vessels causes the stagnation/accumulation of the energy.<br />
Because of this stagnation, the yang energy is in fullness, yet great fullness of the yang energy is<br />
an unfavorable phenomenon for the yin vessels. This means to say that qi Kou (right radial pulse)<br />
is unbalanced. 472.<br />
4. The yin vessels in a state of disequilibrium causes stagnation/accumulation of blood<br />
and energy that is responsible for the fullness of yin energy.<br />
When the yin energy is in great fullness, the yang energy cannot circulate. This<br />
phenomenon bears the name guan (door, barrier). If this door is closed, the yin energy is retained<br />
in the interior, and the yang energy, isolated at the exterior, is found in a state of<br />
disequilibrium.<br />
When the yang energy is in great fullness, the yin energy cannot circulate. This term is<br />
utilized when the energy of the exterior is separated from the energy of the interior and the yin<br />
energy is no longer in a harmonious state.<br />
Therefore, when yin and yang are simultaneously in fullness, their disharmony bears the<br />
name guan-Ge (door/separation)and the illness is difficult to treat.”<br />
II - N.V.N.:<br />
This “Gate Control” theory advocated by Chinese medical genius for over 2,000 years<br />
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efore Christ has always been and is still utilized in our time as one of the basic elements of<br />
therapy. It is founded on the opening and closing of the door of entering and exiting of yin and<br />
yang, at the level of the epidermo-dermal system. This notion of “door” possesses a pragmatic<br />
value and, as a result, is used in clinical practice.<br />
As for the “Gate Control” theory of Malzack and Wall in pain physiology, it assigns a role<br />
to the marrow in the control of painful influx. These influxes evoked by exteroreceptive<br />
stimulation are transmitted to three systems:<br />
_ the cells of the gelatinous substance of Rolando<br />
_ the central “T” cells of the posterior cornea<br />
_ the ascending lemniscal system, that is, the long fibers of the posterior cord which<br />
project toward the brain.<br />
This theory is, admittedly, passionate and conforms to the scientific thinking of our time,<br />
but it remains conjectural because it is useless in everyday clinical reasoning.<br />
PARAGRAPH 4<br />
Huangdi:<br />
“Where do the qiaomai leave from and where do they stop? With<br />
what energy from which jingmai are they entrusted to propel the<br />
“water” movement?” (4)<br />
Qi Bo: 473.<br />
“The qiaomai is the “Bie” (collateral or distinct vessel) of the<br />
shaoyin (Ki). It starts behind Rangu (scaphoid bone, where the point of<br />
the same name is found: Ki 2), reaches the internal malleolus, ascends to<br />
the inner thigh, penetrates into the abdomen and reaches the interior<br />
of the thorax, penetrates into Quepen (supraclavicular fossa, where St 12<br />
is found) and arrives in front of renying (St 9), penetrates into the malar<br />
bone and reaches the internal canthus of the eye to unite with the<br />
taiyang (Bl) and yangqiao.<br />
The energy of yinqiao and that of yangqiao take care of one<br />
another in order to moisten the eye, If the yin energy is in deficiency,<br />
the eyes can no longer close.”<br />
4. This phrase has never been correctly translated into Western language.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the point of departure and arrival of the qiaomai.<br />
Huangdi’s question is centered on the two qiaomai, but Qi Bo’s reply only bears on the<br />
yinqiao.<br />
energy and blood circulate like water on the surface of the earth. This is why Huangdi<br />
questions: “By which energy do they propel the “water” movement? and Qi Bo replies:<br />
The yinqiao is a “Bie” vessel belonging to the Foot Shaoyin (Ki). It starts at the point<br />
Zhaohai (Ki 6) underneath and behind Rangu (Ki 2),<br />
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_ ascends to the internal malleolus and reaches the length of the inner thigh<br />
_ ascends into the abdomen and reaches the interior of the thorax<br />
_ penetrates into Quepen and reaches the front of the point renying (St 9)<br />
_ penetrates into the malar bone and arrives at the point jingming (Bl 1), located at the<br />
internal canthus of the eye, to unite with the yangqiao belonging to the Foot Taiyang (Bl).<br />
The union of the energy of yinqiao and that of yangqiao permits maintaining in perfect<br />
fashion their saturating action within the ocular system, In the opposite case, the eye cannot<br />
close.”<br />
II - N.V.N.:<br />
1. This paragraph concerns the trajectory of the yinqiao which consists of three parts:<br />
_ the infero-internal part of the lower limb<br />
_ the intra-abdomino-thoracic part<br />
_ and the supero-external part at the level of the cranium.<br />
The study of this trajectory allows understanding the action of Zhaohai (Ki 6- point of<br />
departure of the yinqiao) on cardio-pulmonary and abdominal pathology (5).<br />
As for the trajectory of yangqiao, it is only external. As a result, shenmai (Bl 62- point of<br />
departure of the yangqiao) acts only on external pathology.<br />
2. We summarize below disorders of the yinqiao and yangqiao cited in the classic books.<br />
a) yinqiao:<br />
_ In the attack of the yinqiao, yang (fire) of the body grows weaker and yin (water)<br />
becomes very strong. This is why one is always sleepy.<br />
_ In the attack of the yinqiao, yang is slow and yin is hurried, hence somnolence (Lingshu,<br />
Ch. 20 “The Five Perverse”).<br />
_ Disturbances of yinqiao can cause pain without localization (erratic pain). One needles<br />
the yinqiao in women and yangqiao in men (Lingshu, Ch. 73 “Ability in the Practice of<br />
Acupuncture”).<br />
_ When the yinqiao is disturbed by perverse energy, lumbar pain radiates to the neck. The<br />
patient has blurred vision. If the ailment is serious, the body is inverted backwards, the tongue<br />
stiffens and the patient cannot speak (Su Wen, Ch. 41“Acupuncture and the Treatment of<br />
lumbalgia).<br />
_ Faced with yin symptomatology, in the interior of the body, with oligo-anuria, one<br />
should think of disturbance of the yinqiao (Lingshu, Ch. 22 “yin Madnesses and yang<br />
Madnesses”).<br />
b) yangqiao:<br />
_ In the attack of the yangqiao, yin (water) grows weaker, yang (fire) is very strong; this is<br />
why one suffers from insomnia.<br />
_ The key sign of attack of the yangqiao is insomnia. In this case, yin (water) slows and<br />
yang (fire) accelerates (from the Nanjing).<br />
5. As a result of this assertion, it is clear that the trajectory of the yinqiao as it has been presented to us up to this day does<br />
not conform to the energetic physiology of Classical Chinese Medicine.<br />
_ This insomnia can be accompanied or not by specific signs according to whether the<br />
yangqiao is attacked by perverse energy or not :<br />
• lumbar pain, like the blow of a hammer, sometimes accompanied by swelling of this<br />
region (Su Wen, Ch. 41 “Acupuncture and the Treatment of lumbalgia”).<br />
• inability to close the eyes. Absence or, oppositely, abundance of tears (see yinqiao).<br />
• eye pain. This eye pain always starts at the internal canthus of the eye (Su Wen, Ch. 43:<br />
“Discourse on Obstructions”).<br />
• erratic pains. Movements are difficult (loss of agility).<br />
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474.
PARAGRAPH 5<br />
Huangdi:<br />
“The energy of the yin vessels circulates only in the 5 organs and<br />
reaches the 6 bowels. Why?”<br />
Qi Bo:<br />
“The energy can no longer circulate. It is like a current of water<br />
and like the apparent and eternal movements of the sun and moon. This<br />
is why the jing qi (energetic essence) of the yin vessels circulate in<br />
supplying the organs, and the jing qi of the yang vessels circulates in<br />
supplying the bowels, in a cycle without end, without pause. This<br />
energy floods the interior and permeates the 5 organs, and at the<br />
exterior it humidifies the sweat glands.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph concerns the energy circulating at the level of the organs/bowels.<br />
The yin vessels are the 6 yin channels of the hand and foot. Their energy circulates at the<br />
level of the 5 organs.<br />
The yang vessels are the 6 yang channels of the hand and foot. Their energy circulates at<br />
the level of the 6 bowels.<br />
yin comes back out toward yang. Ex: The channel of the lung circulates toward the large<br />
intestine.<br />
yang goes back into yin. Ex: The channel of the stomach circulates toward the spleen.<br />
This circulation therefore resembles a circle without end, always in motion, without ever<br />
pausing. In the interior, the energy permeates the 5 organs/6 bowels, and at the exterior, it<br />
moistens the sweat glands. In this manner, the energy not only circulates at the level of the<br />
5 organs but also at the level of the 6 bowels.”<br />
PARAGRAPH 6<br />
Huangdi:<br />
“The qiaomai are divided into yinqiao and yangqiao. The number<br />
1 zhang 5 chi that we have put forth above concerns which vessels?”<br />
Qi Bo:<br />
“The number calculated concerns the jing (principal channel),<br />
and the non-calculated number, the luo (secondary vessels)”.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph completes the previous one concerning the yangqiao responding to man,<br />
and the yinqiao to woman. It is in this manner that the qiaomai are divided into yin and yang.<br />
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475.
In man, the yangqiao is a principal vessel, and the yinqiao is a secondary vessel (Luo), and<br />
in women it is the reverse.”<br />
II - N.V.N.:<br />
We present below the table of lengths of the 28 vessels cited in the text and the diagrams<br />
of the two qiao:<br />
Zu taiyin (Sp)<br />
Zu jueyin (Li)<br />
Zu shaoyin (Ki)<br />
qiaomai<br />
Dumai (GV)<br />
renmai (CV)<br />
jingmai<br />
Shou taiyang (SI)<br />
Shou shaoyang (SJ)<br />
Shou yangming (LI)<br />
Shou taiyin (Lu)<br />
Shou jueyin (XB)<br />
Shou shaoyin (He)<br />
Zu taiyang (Bl)<br />
Zu shaoyang (GB)<br />
Zu yangming (St)<br />
Measurement of Length<br />
From hand to head: 5 chi<br />
From hand to head: 5 chi<br />
From hand to head: 5 chi<br />
From thorax to hand: 3 chi 5 cun<br />
From thorax to hand: 3 chi 5 cun<br />
From thorax to hand: 3 chi 5 cun<br />
From foot to thorax: 6 chi 5 cun<br />
From foot to thorax: 6 chi 5 cun<br />
From foot to thorax: 6 chi 5 cun<br />
From head to foot: 8 chi<br />
From head to foot: 8 chi<br />
From head to foot: 8 chi<br />
From foot to eye: 7 chi 5 cun<br />
From coccyx to face: 4 chi 5 cun<br />
From perineum to face: 4 chi 5 cun<br />
Total Length (left and right)<br />
5 x 2 = 10 chi<br />
5 x 2 = 10 chi<br />
5 x 2 = 10 chi<br />
3.5 x 2 = 7 chi<br />
3.5 x 2 = 7 chi<br />
3.5 x 2 = 7 chi<br />
6.5 x 2 = 13 chi<br />
6.5 x 2 = 13 chi<br />
6.5 x 2 = 13 chi<br />
8 x 2 = 16 chi<br />
8 x 2 = 16 chi<br />
8 x 2 = 16 chi<br />
7.5 x 2 = 15 chi<br />
(medial) 4 chi 5 cun<br />
(medial) 4 chi 5 cun<br />
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476.
Figure 72: yinqiao Figure 73: yangqiao<br />
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477.
CHAPTER XVIII<br />
Production and reunion of ying and wei<br />
(ying wei sheng Hui)<br />
ying (Rong: nutritive energy) and wei (defensive energy) come from the<br />
same dietary source.<br />
“ying” encompasses the sense of organization, care, restoration and<br />
expenditure and consumption which requires maintaining a good state of health.<br />
ying energy is therefore necessary for the material existence of the body; its role is<br />
the maintenance of the interior of the organism.<br />
“wei” signifies “protection”. Its role is to defend the exterior of the organism.<br />
The production, distribution and functions of these two energies have a close<br />
relationship with the sanjiao (SJ).<br />
Chapter 18 of the Lingshu studies the production and reunion of ying and wei,<br />
hence its title.<br />
It consists of 10 paragraphs.<br />
PARAGRAPH 1<br />
Huangdi:<br />
“Where does the energy of man come from? Where do the yin and<br />
yang reunite? What is the energy called “ying”, and what is the energy<br />
called “wei” ? What is the site of production of ying, and what is the site<br />
of reunion of wei?<br />
In the case of aged and young people, the energy is not the same;<br />
yin and yang move differently. I would like you to inform me of the site<br />
of reunion of the wei.”<br />
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Qi Bo: 478.<br />
“Man receives the energy originating from foods. This energy is<br />
transmitted to the lung, and from the lung, to the 5 organs and 6 bowels.<br />
The pure component of the food energy is the ying, and the<br />
impure component is the wei. The first circulates within the vessels,<br />
and the second outside the vessels. These two energies circulate in the<br />
body without stopping, like a circle without end.<br />
wei energy circulates 25 times in the yin part during the night<br />
and 25 times in the yang part during the day, that is to say, 50 times in<br />
one day and one night. As a result, when it arrives at yang, it<br />
“awakens”, and when it arrives at yin, it ”goes to sleep”. For this<br />
reason, it is said: “At noon, yang is in fullness and has the name Zhong yang<br />
(yang juxtaposition); at midnight, yin is in fullness and is called Zhong yin (yin<br />
juxtaposition).” In this manner, the taiyin controls the interior, and the<br />
taiyang the exterior; each executes its role 25 times following day and<br />
night.<br />
At midnight, yin is at its height. Passed midnight, yin declines. At<br />
dawn, yin disappears, and yang begins to receive the energy. At noon,<br />
yang is at its height. At dusk, yang weakens, and at sundown yang<br />
disappears and yin begins to receive the energy.<br />
Midnight is the moment of Grand reunion (Da Hui); all the people go<br />
to bed, and this phenomenon is designated by the name “Gathering of yin”<br />
(he yin). At dawn, yin disappears and yang begins again to receive the<br />
energy... . This circulation is perpetual; heaven and earth follow the<br />
same rule.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I- Zhang Shi explains:<br />
1. “This paragraph concerns the production and circulation, the reunion and gathering of<br />
the ying and wei.<br />
2. The phrase “Foods penetrate into the stomach”; their energy is transmitted to the lung<br />
and from the lung to the 5 organs and 6 bowels...” informs about the circulation of ying-Xue<br />
(ying-blood) at the level of the 5 organs and 6 bowels and the 12 jingmai.<br />
“The pure component is the ying, and the impure component the wei” implies that there<br />
exists two energetic circulatory pathways, that of ying and that of wei. ying circulates within the<br />
channels, and wei, outside the channels. This circulation is perpetual; the energy only reunites at<br />
the Hand Taiyin (Lu) after having accomplished a daily cycle of 50 turns through the yin regions<br />
and yang regions of the body, carrying out circles without end. Such is the cyclic circulation of<br />
Ying Qi within the vessels responding to the respiratory movements and temporal movements of<br />
the clepsydra (see Chapter 15: “Fifty Rong”).<br />
3. Wei qi (defensive energy) circulates 25 times in yin during the night and 25 times in<br />
yang during the day. This circulation is distinguished into nocturnal circulation and diurnal<br />
circulation. This is why, when the energy arrives at yang, the individual awakens and opens the<br />
eyes, and when it arrives at the yin, the individual closes the eyes and goes to sleep.<br />
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479.
4. At noon, the yang energy is at its apogee; this is the moment of the circulation of the<br />
wei into yang. This evolutive phase has the name Zhong yang (juxtaposition of yang).<br />
At mdinight, the yin energy is at its apogee; this is the moment of the circulation of the<br />
wei into yin. This evolutive phase is called Zhong yin (juxtaposition of yin).<br />
5. The taiyin reponds to earth, and the taiyang, to heaven. Wei qi circulates during the day<br />
at the level of the cutaneous system, therefore at the exterior which responds to taiyang, and<br />
during the night, at the level of the deep membranous layers belonging to the 5 organs, which are<br />
none other than the “principal sites” governed by the taiyin.<br />
Wei Qi performs the movements 25 times at the exterior of the body during one day and<br />
25 times in the interior during one night. Such is the circulation of Wei Qi.<br />
6. At midnight, yin is at its apogee; passed midnight, yin grows weaker. At dawn, yin<br />
disappears and yang begins to receive the energy.<br />
At noon, yang is at its apogee; at dusk, yang grows weaker and at sundown yang disappears<br />
and yin begins to receive the energy.<br />
At exactly midnight, yin and yang reunite; all the people go to sleep. This phenomenon is<br />
designated by the name he yin (gathering of yin). This is the energy circulating in yin which<br />
unites at the yin following the rules “yin/yang-Day/night” of heaven and earth.<br />
At dawn, Wei Qi ends its circulation in yin; the exterior/yang receives it in order to<br />
control its movements. In this manner, Wei Qi circulates without ceasing; yin and yang of heaven<br />
and earth obey the same law.”<br />
II - N.V.N.:<br />
ying energy and wei energy originate from dietary jing elaborated at the level of the<br />
stomach under the action of the zhongjiao (middle jiao).<br />
ying energy is controlled by Tong qi (a priori energy) and the xinbao (XB) whose action is<br />
to transmit to it an orderly and chronologic circulation within the interior of the jingmai. It<br />
begins and ends at the Hand Taiyin (Lu); this is why the taiyin governs the interior (1).<br />
As for wei energy, it freely circulates without being controlled by the Tong qi and xinbao.<br />
As a result, during the day, it circulates in the yang areas (where the yang channel are<br />
found), and during the night in the yin areas (where the yin channels are found). It begins and<br />
ends at the Foot Taiyang (Bl); this is why the taiyang governs the exterior. (2) 480.<br />
Briefly, ying and wei energy circulate in the organism, each evolving in 25 circuits during<br />
the day and 25 circuits during the night following the correlation “yin/yang-Day/night”.<br />
1. In the sense of “inside the channels”<br />
2. “yin Zhang yang Jiang” in pinyin.<br />
At midnight, the energetic yin potential is maximum. After midnight, the yin energy<br />
retires little by little until dawn. At the moment when it reaches its minimum, the yang energy<br />
rises and succeeds it.<br />
At noon, the energetic yang potential is maximum. When the sun is displaced to the West,<br />
the yang energy retires little by little until dusk. At the moment when it reaches its minimum,<br />
the yin energy rises and succeeds it (Figure 70).<br />
ying and wei energy, despite being independent circulations, reunite at midnight to create<br />
the phenomenon “reunion of yin” (he yin). At daybreak, maximal yin becomes minimal yin, and<br />
this is the moment when yang rises in to succeed it. This perpetual circulation agrees perfectly<br />
with the apparent movements of the sun and the moon of the natural world.<br />
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Figure 74<br />
Maximal evolution of yin and yang. In the natural world,<br />
yin ascends (from earth to heaven) and yang descends (from heaven to earth). (2)<br />
PARAGRAPH 2 481.<br />
Huangdi:<br />
“In aged individuals, which type of energy is responsible for<br />
insomnia? And in the young, which type of energy prevents them from<br />
going to sleep during the day?”<br />
Qi Bo:<br />
“In the young, the blood and energy are in abundance, the tissues<br />
fibers are full and solid, the energetic paths are free and fluid and the<br />
ying and wei circulate freely without being contrary. This is why they<br />
are awake during the day and only sleep at night.<br />
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In contrast, in the elderly, the blood and energy are weak, tissues<br />
fibers are thin and dried out, the energetic paths are hindered, the<br />
activities of the 5 organs are slowed down and the weakening of Ying Qi<br />
favors the encroachment of Wei Qi. This is why they are not very awake<br />
during the day, and at night, they cannot fall asleep.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“ying and wei each possess a site of production and a specific path of circulation. Their<br />
site of reunion is located in the pilocutaneous spaces and sweat glands. They circulate together,<br />
go in and come back out together. Also, in Chapter 52 (“Defensive energy”- Wei Qi) of this classic<br />
it is clearly stated:<br />
“By qijie (other name qichong- St 30), the blood and energy circulating within the vessels<br />
reach the skin to unite with the Wei Qi with which it circulates together. While the blood and<br />
energy circulating within the vessels moves in one direction, the blood and energy circulating<br />
outside the vessels moves in the opposite direction. Such is the rule of the normal circulation of<br />
yin and yang, of blood and energy.”<br />
II - Ma Shi comments:<br />
“The preceding paragraph notes the different states of blood and energy in the case of<br />
young and old persons, while this paragraph completes it in taking the state of wakefulness in the<br />
elderly during the night and the state of wakefulness in the young during the day as examples.<br />
The term “energetic routes” employed in this paragraph designates the circulatory<br />
pathways of the energetic vessels.<br />
The rule of circulation of ying and wei has already been shown in the previous paragraph.”<br />
III - N.V.N.:<br />
Insomnia constitutes a real medical problem of modern life.<br />
This paragraph offers us the possibility of solving one of the clinical forms of insomnia by<br />
the energetic route of Oriental medicine.<br />
PARAGRAPH 3<br />
Huangdi:<br />
“I wish to be informed of the movements of ying and wei. Where<br />
do they come from?”<br />
Qi Bo:<br />
“ying energy is emitted by zhongjiao (middle jiao), and wei, by<br />
xiajiao (Lower Jiao).”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi notes:<br />
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482.
“This paragraph informs of the sites of emmission of ying and wei energy.”<br />
PARAGRAPH 4<br />
Huangdi:<br />
“I wish to be informed on the sites of emission and the routes of<br />
distribution of the energy of the sanjiao (SJ).”<br />
Qi Bo:<br />
“The energy of shangjiao (Upper Jiao- UJ) is emitted at the “upper<br />
mouth” (cardia) of the stomach; it follows the esophagus in crossing the<br />
diaphragm and spreads into the thorax; it arrives at the subaxillary<br />
region and goes back down (to the hand), following the route of the<br />
Hand Taiyin (Lu); it returns by the path of the Hand Yangming (LI) in<br />
order to go back up to the tongue; then descends again following the<br />
path of the Foot Yangming (St).<br />
Usually, it circulates jointly with the ying energy and<br />
accomplishes 25 turns in yang and 25 turns in yin, that is to say,<br />
50 circuits during one day and one night; then it ends up at the Grand<br />
reunion (Da Hui) at the level of the Hand Taiyin (Lu).”(3)<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains<br />
“This paragraph instructs on the sites of emission of the energy of the sanjiao (SJ) in<br />
order to explain the production and reunion of ying (nutritive) and wei (defensive) energy.<br />
The shangjiao (Upper Jiao) (4) starts at the cardia,<br />
_ runs alongside the esophagus, crossing the diaphragm<br />
_ spreads into the thorax<br />
_ arrives at the subaxillary region<br />
_ passes by the points Yunmen (Lu 2) and Zhongfu (Lu 1), to circulate following the path of<br />
3. To start the cycle again.<br />
4. See zhongjiao (middle jiao) and xiajiao (Lower Jiao) in the following paragraphs.<br />
the Hand Taiyin (Lu)<br />
_ returns to the Hand Yangming (LI) to ascend to the tongue<br />
_ then redescends in the region belonging to the Foot Yangming (St)... .<br />
Usually, the energy of shangjiao (UJ) circulates with the ying (nutritive) energy in<br />
accomplishing 25 circuits in the yang channels and 25 circuits in the yin channels, that is to say,<br />
one cycle of 50 circuits. At the end of each cycle, it links up to the Hand Taiyin (Lu), at the site<br />
called “Grand reunion” (Da Hui), before beginning another cycle again.<br />
In summary, the energy of shangjiao (UJ) begins at the taiyin (Lu), located in the thorax,<br />
and ends at the “Grand reunion”, located at the same taiyin.<br />
Following another angle, the 3 yin channels of the hand, leaving from the organs, arrive at<br />
the bowels, and the 3 yang channels of the foot, leaving from the foot, arrive at the organs; Ying Qi<br />
circulates in the 28 vessels (channels) (5) during 270 expirations in order to respond to 2 Ke of<br />
the clepsydra, forming in this manner one circuit of the body. This circulation travels the yin and<br />
yang, the interior and exterior, the jingmai and the organs/bowels during one day (24 hours = one<br />
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483.
day and one night) in order to accomplish one cycle of 50 circuits. As a result, this circulation<br />
does not only take place in yang during the day and only in yin during the night.”<br />
II - N.V.N.:<br />
shangjiao (Upper Jiao) is the site of concentration of Tong qi (a priori energy, also called<br />
“thoracic energy” by our Chinese friends).<br />
Tong qi results from the meeting of yin (ovum) and yang (sperm). Its movements<br />
are therefore innate and constitute the motor-center of all activities of the acquired energy:<br />
respiratory and cardiac movements, diaphragmatic and liquid movements... given off at the level<br />
of the zhongjiao (middle jiao) and at the level of the xiajiao (Lower Jiao).<br />
Zhang jin Yue states:<br />
“The cardia (shangjiao=Upper Jiao) is the abode of the lung and the site of gathering of<br />
Tong qi (innate energy).<br />
Ying Qi (nutritive energy) is able to carry out 25 circuits during the day and 25 circuits<br />
during the night, that is to say, one cycle of 50 circuits of the body during one day (24 hours),<br />
due to the propulsive action of Tong qi (innate energy).” (6)<br />
PARAGRAPH 5 484.<br />
Huangdi:<br />
“From the arrival of warm foods into the stomach, some<br />
individuals perspire at the face, back or middle of the body. Why does<br />
the perspiration not follow the route of the Wei Qi?”<br />
Qi Bo:<br />
“At the exterior, this individual is affected by the wind, and at the<br />
interior, his sweat glands are opened widely and his tissue fibers are<br />
markedly dilated. In this case, wei energy becomes promptly mobilized<br />
toward the exterior and does have the time to follow its characteristic<br />
route. This energy is hardy, rapid and robust; this is why it exudes from<br />
the opening of the pores and does not follow the usual route. This<br />
phenomenon has the name lu Xie (secretion by oozing).”<br />
5. See the explanation in the previous chapters.<br />
6. See also our explanation regarding the action of the xinbao (XB) on ying energy (Paragraph 1 of this chapter).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“wei energy follows the energy of shangjiao (Upper Jiao- UJ) in order to spread into the<br />
entire body.<br />
1. The energy of the shangjiao (UJ) starts at the cardia,<br />
_ traverses the diaphragm<br />
_ diffuses into the thorax<br />
_ comes back out via the axilla and arrives at the region belonging to the taiyin (Lu)<br />
_ reaches the point Futu (LI 18)<br />
_ descends to the point renying (St 9)<br />
_ then disseminates to the skin and sweat gland system.<br />
The energy of the shangjiao (UJ), as a rule, circulates with the ying (nutritive) energy at<br />
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the level of the yin and yang.<br />
2. Wei energy (defensive energy) follows the energy of the shangjiao (UJ) in order to<br />
spread to the exterior. Above, it does not arrive at the face; behind, it does not reach the back.<br />
As a result, at the time of the arrival of food into the stomach, like ying, wei and Tong are not yet<br />
clearly individualized; perspiration occurs at the face and back because the wei energy has not<br />
yet become exteriorized according to a definite route.<br />
wei energy spreads into the entire body. If perspiration occurs at the middle of the body,<br />
it is because the wei is not consistent and regular.<br />
wei energy originates from the cereal liquids (han qi) (7). It is of a fiery, rapid and<br />
volatile nature; it escapes to the exterior as soon as the pores are not tightly closed. This is why<br />
in this case, it is written: “The wei energy does not follow its characteristic path.”<br />
3. In this paragraph, the infiltration of perverse wind is the origin of the perspiration.<br />
It explains the mobilization of the energy toward the exterior according to the path of the<br />
shangjiao (UJ).<br />
The energy of the shangjiao circulates together with the ying energy, and they go in and<br />
come back out together.<br />
II - Ma Shi comments:<br />
“In some individuals, the ingestion of warm drinks and foods can cause sweating either at<br />
the face or back. This example is chosen to justify the opening of the pores during an infiltration<br />
of perverse wind and during the non-determination of the energies (ying, wei and Tong) at the<br />
level of the stomach, causing in this manner sweating of the face or back.<br />
wind is perverse yang, therefore, an external heat; warm food during ingestion is an<br />
internal heat. The presence of these two heats constitutes a factor in opening the pores by which<br />
wei energy escapes to the exterior without having followed its proper pathway: this phenomenon<br />
is called lu Xie (secretion by oozing).”<br />
III - N.V.N.:<br />
This paragraph concerns the mechanism of activation of sweating in certain individuals<br />
during ingestion of warm drinks and food. It is a matter of an example to demonstrate one type of<br />
non-conforming circulation of wei energy because of its volatile and transient nature.<br />
7. Literally, “Sweat-energy” (obtained at the time of food metabolism).<br />
PARAGRAPH 6<br />
Huangdi:<br />
“I want you to inform me about the zhongjiao (middle jiao- MJ).<br />
Where does it leave from?”<br />
Qi Bo:<br />
“The energy of zhongjiao (MJ) starts at the middle of the stoamch<br />
(fundus). Its manifestations are produced after those of the shangjiao<br />
(Upper Jiao).<br />
zhongjiao (MJ) is the site of reception of the cereal products. It<br />
eliminates the residues and decants the food liquid and transforms it<br />
into Cereal jing (food essence). This is directed towards the top and<br />
flows down into the vessels of the lung.<br />
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485.
The mixture of this Cereal jing and organic liquids are converted<br />
into blood to maintain the organism. This nutritive substance is the most<br />
invaluable; it originates from the zhongjiao (MJ) and circulates only<br />
within the jingmai. This is why one gives it the name Ying Qi (also called<br />
Rong qi). (8)<br />
EXPLANATIONS AND COMMENTARIES 486.<br />
Ma Shi explains:<br />
“Ying Qi (nutritive energy) is yin energy (yin qi) which starts at the zhongjiao (MJ),<br />
located at Zhongwan (center of the stomach: fundus). This energy originates from food metabolism.<br />
ying energy follows Tong qi (innate or thoracic energy) which conducts it to the lung to<br />
circulate within the 12 jingmai.<br />
Under the action of the heart, Ying Qi is transformed into blood, substance which<br />
maintains the body; therefore, there is not another substance more precious than it.<br />
Ying Qi is of yin nature. This is why it circulates alone within the jingmai. Compared to<br />
Wei Qi, it circulates within the jingmai like an officer (in charge) of the barracks. This is why one<br />
gives it the name “Rong qi”.”<br />
PARAGRAPH 7<br />
Huangdi:<br />
“energy (qi) and blood (Xue) are two different designations and<br />
yet they belong to the same source. How is that?”<br />
Qi Bo:<br />
“ying (also named Rong) and wei are very closely correlated with<br />
jing qi (essence of the energy), and blood, with shen qi (mental energy).<br />
This is why blood and energy have two different names but are of the<br />
same kind.<br />
8. See definition of the words “Rong” and “ying” in Chapter 16 (“Nutritive energy”) of this classic.<br />
“In this manner, in the case of Dua Xue (loss of blood), sweating is<br />
absent, and in the case of Dua han (loss of sweat), blood is absent. Man<br />
has, therefore, two circumstances which cause him to die, but not two<br />
circumstances which bring him back to life.”<br />
EXPLANATIONS AND COMMENTARIES 487.<br />
I - Zhang Shi explains:<br />
“ying and wei, just like Xue (blood), originate from cereal energy (essence of food energy).<br />
This is why they are different in name but of the same origin.<br />
Sweat is a liquid substance belonging to the blood, emanating in the course of energetic<br />
modification. This is why the “loss of blood” (Dua Xue) is characterized by the absence of sweat,<br />
and the “loss of sweat” (Dua han), by the absence of blood. For this reason, it is said: “Man has<br />
two circumstances which bring him to death, but not two circumstances which bring him back to<br />
life.”<br />
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II - N.V.N.:<br />
This paragraph defines therapeutic management in the case of excessive sweating and<br />
hemorrhage:<br />
a) Sweating is strictly forbidden in the case of bleeding.<br />
b) blood transfusion is expressly advised against in the case where the donor is affected<br />
by sweating.<br />
PARAGRAPH 8<br />
Huangdi:<br />
“I would like you to inform me about the xiajiao (Lower Jiao- LJ).<br />
How is it distributed? What is its role in “production/transformation”?”<br />
Qi Bo:<br />
“xiajiao (LJ) detaches from Hui Chang (inferior portion of the small<br />
intestine) and inserts into the area belonging to the bladder. Because,<br />
“water” and “cereal” are first accumulated in the stomach; they are<br />
then transformed into residues which will be brought to the large<br />
intestine. This journey is controled and animated by the xiajiao to<br />
saturate the bladder.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“The energy of xiajiao (LJ) gathers 1 cun from the subumbilical region (9), that of the<br />
shangjiao (UJ) at Tanzhong (CV 17) and that of zhongjiao (MJ) at Zhongwan (CV 12).<br />
With the help of the spleen, the stomach plays an important role in food metabolism. After<br />
metabolization, the residues and residual liquid are carried on to the small intestine. 488.<br />
The “lower mouth” of the small intestine attaches at the right to the large intestine, and at<br />
MTC, NVN Edition).<br />
9. It concerns the point yinjiao (CV 7) which is the Mu point of the xiajiao (LJ). But xiajiao possesses 2 Mu points). See<br />
the left it possesses vessels which communicates with the bladder (10).<br />
The residues contained in the large intestine are eliminated via the anal route, and the<br />
residual liquid, by the urethral route.<br />
All these metabolic processes taking place in the intestines and bladder are directed by<br />
the energy of xiajiao (LJ).<br />
The energy of xiajiao (LJ) is activated by shangjiao (UJ) and zhongjiao (MJ) to flow out<br />
toward the bottom. The “internal duct” of the sanjiao (SJ) is formed in this manner.<br />
But the xiajiao (LJ) is of the nature “yang in yin”. Its energy ascends and reaches the<br />
kidney and liver (11) to constitute the yang energy which is none other than Wei Qi (defensive<br />
energy). This is why it is said: “Wei Qi comes from xiajiao (LJ).”<br />
II - N.V.N.:<br />
The explanation of Ma Shi is fundamental. It clarifies numerous ideas concerning:<br />
a) The Mu point of shangjiao (UJ), Tanzhong (CV 17), which directs cardio-pulmonary<br />
movements.<br />
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) The Mu point of zhongjiao (MJ), Zhongwan (CV 12), which controls digestive movements<br />
(gastro-splenic).<br />
c) The 2 Mu points of xiajiao (LJ):<br />
_ yinjiao (CV 7), whch controls the “water” movements.<br />
_ Shiman (CV 5), which establishes hepato-renal movements.<br />
d) The formation/production of wei energy, whose initial phase occurs at xiajiao (LJ) and<br />
final phase occurs at the “hepato-renal” system.<br />
PARAGRAPH 9<br />
Huangdi:<br />
“When one drinks wine with a meal, the foods are not yet digested<br />
then the wine is already evacuated via the urine. How is that?”<br />
Qi Bo:<br />
“Wine is an alcoholic drink originating from the fermentation of<br />
“cereals”. Its energy is fiery, rapid and pure. This is why its evacuation<br />
is carried out before that of the foods.”<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph completes the preceding one illustrated by this phrase “... falls into the area<br />
belonging to the bladder.” For this reason, Huangdi bases his judgment on the nature of wine in<br />
order to pose the question to Qi Bo whose response is the following: “Alcohol is a drink coming<br />
from the fermentation of rice. Its nature is fiery and pure. This is why its evacuation is more<br />
rapid than that of the foods.””<br />
10. The small intestine and bladder constitute the taiyang.<br />
11. See the preceding chapters.<br />
PARAGRAPH 10<br />
Huangdi concludes:<br />
“Excellent! I have heard it said that the shangjiao (UJ) is compared<br />
to mist, the zhongjiao (MJ) is compared to foam and the xiajiao (LJ) is<br />
compared to the gutter√. This comparison is therefore just.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi comments:<br />
“This paragraph studies the “production” and “reunion” of ying and wei.<br />
The Cereal jing (dietary essence) has two components:<br />
_ the “pure” component called “ying” (“Rong”)<br />
_ the “impure” component called “wei”.<br />
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ying circulates within the channels, and wei circulates outside the channels. Their site of<br />
production/circulation is established in this way.<br />
yin and yang are of opposite natures. Where then do they gather? To answer this question,<br />
one must study their site of “exit” to be able to justify their site of “reunion”.<br />
Wei Qi, starting at shangjiao (Upper Jiao), usually circulates with Ying Qi during<br />
25 circuits in yang and 25 circuitss in yin during one day and one night. After having<br />
accomplished one cycle of 50 circuits, they reunite before starting another cycle.<br />
Ying Qi starts at zhongjiao (middle jiao). The organic liquid follows the shangjiao (Upper<br />
Jiao) to heat up the epidermo-dermal system and become transformed, under the action of the<br />
jing-shen (heart), into blood in order to maintain the body.<br />
In total, ying and wei circulate according to a very characteristic mode. This mode permits<br />
determining their site of production/circulation and reunion.”<br />
II - N.V.N.:<br />
The sanjiao (SJ) is responsible for the energetic metabolism of the entire body because<br />
organic activities such as:<br />
_ the production and distribution of blood, energy and organic liquid,<br />
_ digestion 490.<br />
_ and excretion of food residues and liquid residues<br />
are dependent on the energetic effects of the sanjiao.<br />
In other words, the functions of the sanjiao tend toward becoming widespread and<br />
therefore include the collection of energetic systems of the body in three distinct parts: upper,<br />
middle and lower.<br />
The pathophysiology is extremely important. It basically becomes manifest by a<br />
dimunition of energetic potential, therefore by a poor circulation of organic liquid, responsible<br />
for the stagnation of water-Humidity, one of the causes of disease of the sanjiao. This is why,<br />
clinically, swellng and edema, energetic afflux, abdominal flatulence, dysuria... are the basic<br />
signs of attack of the sanjiao.<br />
since the sanjiao is linked to the organs/bowels, its disorders have repercussions on the<br />
lung, spleen, kidney and bladder. In this way, for example<br />
a) a sanjiao in a state of energetic hypofunctioning can hamper the movements of the<br />
descent of the energy of the lung<br />
b) a sanjiao in a hypotonic state can disturb the ascending movements of the spleen and<br />
the movements of descent of the stomach<br />
c) a sanjiao in a liquid hypofunctioning state can have influence on the calorific/<br />
heat converting function of the kidney and bladder and, via that, on the metabolism of organic<br />
liquid.<br />
Briefly, one diagnoses the state of the sanjiao by the dysfunctioning of the organs/bowels.<br />
According to Bian Que (500 A.D.) (12), the sanjiao form at the level of the stomach:<br />
“sanjiao are the routes of entry and exit of the food energy, as well as the sites of birth<br />
and production of all energetic activities of the human being.<br />
The energy of the 3 Jiao (upper, middle, lower) take their origin respectively from<br />
the cardia, fundus and pylorus:<br />
a - shangjiao (Upper Jiao) has the role of receiving the foods. When disordered, one treats<br />
Tanzhong (CV 17), located on the path of the renmai (CV) in a crease 1.6 cun from the breasts.<br />
b - zhongjiao (middle jiao) has for a function the energetic transformation of the foods.<br />
During disorder, one treats Tianshu (St 25) (13), located on the path of the yangming (St) at the<br />
level of the umbilicus.<br />
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c - xiajiao (Lower Jiao), beginning at the pylorus and ending at the urethral meatus, has a<br />
triple function:<br />
_ distinction of “pure” and “impure”<br />
_ elimination of food wastes and residual liquids 491.<br />
_ activation of this expulsion.<br />
In the event of disorders, one treats yinjiao (CV 7) (14), located on the path of the renmai<br />
(CV) below the umbilicus.<br />
The collection of the 3 Jiao form the sanjiao (SJ) whose energy is concentrated at<br />
Qihai (CV 6).”<br />
As a result, the sanjiao (SJ) constitutes an energetic system assuring the function of the<br />
organs and bowels. This system is divided into three distinct stages corresponding to the three<br />
levels of activity of the organism:<br />
1. First Stage:<br />
The part of the body which extends from the cardia up to the base of the tongue, in passing<br />
via the thorax, heart and lung, occurs in the sphere of the shangjiao (Upper Jiao). It assures the<br />
respiration of cosmic energy and its transformation into biologic energy.<br />
2. Second Stage:<br />
The part which extends from the cardia to the pylorus, there comprising the upper<br />
abdominal area, spleen and stomach, occurs in the sphere of the zhongjiao (middle jiao). It assures<br />
the absorption of metabolites and their distribution throughout the entire body.<br />
3. Third Stage:<br />
The part which extends from the pylorus to the genitourinary system, there comprising<br />
the lower abdominal area, liver, kidney, small intestine, large intestine and bladder, occurs in<br />
the sphere of the xiajiao (Lower Jiao). It assures the formation of defensive energy (wei) and the<br />
evacuation of wastes towards the exterior.<br />
Briefly, the sanjiao (SJ) are the sites of meeting of the different sources of water. From<br />
there, the liquid pathways leave, ending up at the bladder.<br />
Leijing concludes:<br />
“The sanjiao (SJ) constitutes the border of exterior defense of the organs and bowels, while<br />
the xin bao luo (XB) constitutes the border of external defense of the heart.”<br />
NVN Edition, 1984.<br />
12. His true name is qin Ye ren.<br />
13. According to Bian Que, the zhongjiao (MJ) has two Mu points: Tianshu (St 25) and Zhongwan (CV 12) - See MTC -<br />
14. The xiajiao (LJ) also has 2 Mu points: yinjiao (CV 7) and Shiman (CV 5).<br />
We present below a therapeutic table of the 5 organs and stomach from the sanjiao (SJ):<br />
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492.
“Back shu”<br />
of the sanjiao (SJ)<br />
sanjiao (SJ)<br />
(Three Jiao)<br />
(sanjiaoshu - Bl 22)<br />
“Mu” of the sanjiao (SJ)<br />
shangjiao (Upper Jiao)<br />
(Tanzhong - CV 17)<br />
zhongjiao (middle jiao)<br />
(Zhongwan - CV 12)<br />
or<br />
(Tianshu - St 25)<br />
xiajiao (Lower Jiao)<br />
(yinjiao - CV 7)<br />
or<br />
(Shimen - CV 5)<br />
5 Organs and stomach<br />
lung<br />
heart<br />
spleen<br />
stomach<br />
liver<br />
kidney<br />
“Back shu” and “Mu” of the<br />
5 Organs and stomach<br />
Feishu - Bl 13<br />
Zhongfu - lu 1<br />
Xinshu - Bl 15<br />
Juque - CV 14<br />
Pishu - Bl 20<br />
Zhongmen - Li 13<br />
weishu - Bl 21<br />
Zhongwan - CV 12<br />
Genshu - Bl 18<br />
qimen - Li 14<br />
shenshu - Bl 23<br />
jingmen - GB 25<br />
Note: These treatments are usually reinforced by the action of the “yinwei/Chongmai” system<br />
(see MTC - NVN Edition).<br />
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493.
CHAPTER XIX<br />
Energies of the 4 Seasons<br />
(si She qi)<br />
Chapter 19 of the Lingshu demonstrates the rules of needling and the choice of<br />
points according to the 4 seasons with numerous clinical examples:<br />
_ Fever and chills<br />
_ Edema of “wind-water” origin<br />
_ postprandial diarrhea<br />
_ Cramps<br />
_ Edema of “water” origin<br />
_ Blockage of the energy (preventing movement)<br />
_ Emptiness-constipation and fullness-constipation<br />
_ Lai Feng (Leprosy)<br />
_ Boborygmi<br />
_ Orhcialgia<br />
_ “Biliary” vomiting<br />
_ Dysphagia<br />
_ Pelvic pain.<br />
The energy of the 4 seasons is unstable and the manifestations of the illness<br />
are variable. This is why, therapeutically, it is necessary to base one’s judgment on<br />
the variations of the 4 seasons and on the localization of the corresponding energetic<br />
points (which are none other than the Wu shu, called “shu-antique points”), hence<br />
the title of this chapter: “Energies of the 4 Seasons (si She qi)”.<br />
This chapter consists of 16 paragraphs.<br />
PARAGRAPH 1 494.<br />
Huangdi:<br />
“The energies of the 4 seasons are not of the same nature and the<br />
illnesses are generally brought about by different causes. On what<br />
criteria then are the establishment of the rules of Acupuncture and<br />
Moxabustion based?”<br />
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Qi Bo:<br />
“The energies of the 4 seasons each have a place of manifestation<br />
which is particular to them, and the rules of Acupuncture and<br />
Moxabustion are determined by the obtaining of the energy (deqi) at<br />
the level of the energetic points utilized.<br />
This is why,<br />
_ in spring, one must needle the luo, located in the flesh (dermis).<br />
Needling must be deep in serious cases and superficial in benign cases;<br />
_ in summer, one must needle the channels in a state of fullness<br />
and the sunluo (energetic capillaries), located in the epidermo-dermal<br />
spaces;<br />
_ in fall, one must needle the shu of the channels. If perverse<br />
energy is found in the bowels, one must needle the he points;<br />
_ in winter, one must needle the jing and ying. Needling must be<br />
deep and the needle placed permanently for a long time.”<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The energy of the 4 seasons manifests at the pilocutaneous region where the luomai<br />
(secondary vessels) are found, while that of the 6 bowels reunites at the exterior at the level of<br />
the epidermodermal and musculoskeletal systems. For this reason, illnesses of external etiology,<br />
located at the skin and flesh, muscles and bones, can contaminate the 6 bowels of the interior, and<br />
illnesses of internal etiology, located at the level of the bowels, can reach the exterior to<br />
contaminate the different layers of the body.<br />
Beside their endogenous or exogenous origins, illnesses all have a characteristic site of<br />
manifestation. In this way, knowledge of the site of entry and exit of the energy permits<br />
determining the therapeutic rules because the energy of each season has its own characteristic<br />
place of dwelling. This is why,<br />
_ In spring, it is necessary to needle the luomai, located in the dermis, and in summer, the<br />
sunluo and the channels in a state of fullness (1), located in the epidermo-dermal spaces because<br />
the energy of these two season goes from the interior to the exterior.<br />
_ In autumn, it is necessary to needle the shu point of the channels; if perverse energy is<br />
found in the bowel, it is necessary to needle the he point because the energy of autumn goes from<br />
the exterior toward the interior. 495.<br />
_ In winter, it is necessary to needle deeply the jing and ying points and leave the needle<br />
in a long time because the energy of winter is conserved in the interior.<br />
Therefore, the energy of the human being carries out movements of entering and exiting to<br />
respond to the movements of the 4 seasons of heaven and earth. This is why “the rules of<br />
1. “Channels in a state of fullness” designates the yang channels of the foot and hand (see Suwen, Chapter 61 (“Study on<br />
the “water-heat” points”) - N.V.N. Edition).<br />
acupuncture are determined by obtaining the energy at the level of the energetic point”.”<br />
II - Ma Shi comments:<br />
“This paragraph explains the rules of acupuncture and moxabustion according to the<br />
energy of the 4 seasons.<br />
_ In spring, it is necessary to needle the luo points located between the blood vessels in<br />
the dermis, such as Lieque (Lu 7).<br />
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_ In summer, it is necessary to needle the sunluo and the channels in a state of fullness<br />
located in the epidermo-dermal spaces, like the point yangxi (LI 5) (jing-river point).<br />
_ In fall, it is necessary to needle the shu (yuan) points of the yin channels, like Taiyuan<br />
(Lu 9). If the illness is located in the bowels, it is necessary to treat the he points (he of the yang<br />
channels), like Quchi (LI 11).<br />
_ In winter, it is necessary to needle the jing-well and ying-spring points. Because the<br />
energy of the organism has already deeply reached the interior, the needling must be deep and the<br />
needle left in permanently for a long time.”<br />
III - N.V.N.:<br />
This paragraph constitutes one of the fundamental bases of the practice of acupuncture<br />
and moxabustion. Unfortunately, translations into Western language presented up to this day have<br />
not always been loyal to the detriment of the quality of the practice of this speciality.<br />
Spring<br />
Summer<br />
Fall<br />
Winter<br />
We present below the table of points, chosen according to the 4 seasons:<br />
Season<br />
PARAGRAPH 2<br />
Localization of the energy<br />
luomai (in the dermis)<br />
sunluo (in the epidermodermal<br />
space)<br />
jingmai (principal channel)<br />
Needle deeply the<br />
yin channels<br />
points to Needle<br />
luo<br />
jing-river of the yang<br />
Channels<br />
yuan (shu) of the yin ch.<br />
and he of the yang ch.<br />
jing-well and ying-spring<br />
Examples<br />
Lieque (Lu 7)<br />
yangxi (LI 5)<br />
Taiyuan (Lu 9)<br />
Quchi (LI 11)<br />
shaoyang (Lu 11)<br />
Yuji (Lu 10)<br />
In Wen Nu illnesses (fever and chills) without sweating, one must<br />
needle the 59 “anti-heat” points.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The illness of Cold-heat (Wen Nu) is of exogenous origin. It manifests in winter following an<br />
attack by wind-Cold which is retained in the bony marrow.<br />
In spring, perverse energy trapped in the interior encounters the damp-heat which warms<br />
up the marrow and flesh, and the perverse energy is then evacuated by sweating. Such is the autoevacuation<br />
mechanism of the perverse energy of the illness seated in the interior.<br />
In contrast, in the case of absence of sweating, the perverse energy being held in the<br />
interior, the method of deep needling of the 59 “anti-heat” points is expressly advised.”<br />
II - N.V.N.:<br />
1. The text uses the word “wei” which signifies “task/work” to designate the “anti-heat”<br />
points (2).<br />
2. In spring and summer, the illness of Cold-heat can manifest either by fever then by<br />
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cold sensitivity (shivers) or by fever without cold sensitivity.<br />
In phytotherapy, if this illness of Cold-heat appears in spring, prescription of a small<br />
decoction of Radix Bupleuri (Chaibu) is the rule. In contrast, if it manifests in summer, the<br />
bi-medication decoction Gypsum fribrosum-Ramulus Cinnamomi” (Chaihu-Guizi) is advised (3).<br />
PARAGRAPH 3<br />
In illnesses of Fong shui (wind-water) with cutaneous edema, one<br />
must use the 57 “anti-water” points until cure. These points are all<br />
located at the level of the pilocutaneous system.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Fong shui is an illness of exogenous etiology seated in the epidermis. This edema results<br />
from the meeting of the sweat and the wind in the skin. The treatment consists of using the method<br />
of the needling the 57 “Anti-water” points, all located at the skin.”<br />
II - Ma Shi adds:<br />
Fong shui (edema of “wind” etiology) is an illness often encountered which has for an<br />
origin an attack of the Foot Taiyang (Bl) generally manifesting at the 4 limbs. In serious cases,<br />
this edema reaches the face and eyes and is characterized by a superficial and full pulse and joint<br />
pains.<br />
Treatment consists of evacuating the perverse wind.<br />
III - N.V.N.:<br />
See detail in Chapter 60 (“Dissertation on the Three Bone Holes”) and 61 (“Study on the<br />
“water-heat” points”) of the Suwen (Volume III - N.V.N. Edition).<br />
PARAGRAPH 4<br />
In post-prandial diarrheas (Shan Xi), one must tonify the union of the<br />
3 yin and Yinlingquan (Sp 9) and leave the needle in place until the<br />
arrival of the “heat” energy.<br />
2. The “anti-heat” and “anti-water” points are described in Chapter 61 (“Study on the “water-heat” points - shui re lun)<br />
of the Suwen - Volume III, NVN Edition.<br />
3. See “Evolutive diseases of the 3 yin and 3 yang” - Shanghan lun, N.V.N. Edition.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This illness is of endogenous origin located at the level of the spleen.<br />
The spleen corresponds to earth-Humidity; it is the zhi yin in yin. post-prandial diarrhea<br />
originates from the Cold-wind of the energy of the spleen. Treatment consists of needling the<br />
union of the 3 yin, that is to say Sanyinjiao (Sp 6), and the point Yinlingquan (Sp 9), which is the<br />
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he point of the spleen”.<br />
II - Ma Shi explains:<br />
“In a general fashion, Shan Xi (post-prandial diarrhea) is an illness belonging to the<br />
bowels. Why is the treatment done at the level of the channel of the spleen organ?<br />
The reason is that yangming (St) does not follow the principle “Root-Summit” but rather<br />
obeys the formation of the “central” energy, that is to say, the taiyin (Sp), because of their<br />
reciprocal (yin-yang) relationship, determining factors of the production of blood and energy.”<br />
III - N.V.N.: 498.<br />
The explanation of Ma Shi is essential to the practice of acupuncture and moxabustion<br />
because our masters of antiquity proposed not only to treat the stomach during their study on the<br />
pathology of the bowels, but also to treat the spleen because of their “yin-yang” relationship.<br />
As for the “central” energy, it occupies an extremely important place in the reasoning of<br />
the practice of oriental medicine.<br />
The appearance and position of the “central” energies described in Chapter 68 (“Great<br />
Presentation of the Secrets of six”) of the Suwen (4) can be synthesized in the following fashion:<br />
_ When shaoyang is produced with “fire” energy in predominance, jueyin appears at the<br />
center.<br />
_ When yangming is produced with “dryness” energy in predominance, taiyin appears at<br />
the center.<br />
_ When taiyang is produced with “cold” energy in predominance, shaoyin appears at the<br />
center.<br />
_ When jueyin is produced with “wind” energy in predominance, shaoyang appears at the<br />
center.<br />
_ When shaoyin is produced with “heat” energy in predominance, taiyang appears at the<br />
center.<br />
_ When taiyin is produced with “humidity” energy in predominance, yangming appears at<br />
the center (see table below).<br />
In Chapter 74 of the Suwen(“Great Study on the True Basic Notions”), the 6 energies above<br />
are divided into 3 groups subject to the principle “Root-Summit-Center”:<br />
_ shaoyang and taiyin are subject to the “Root” principle.<br />
_ shaoyin and taiyang are subject to the “Summit” principle.<br />
_ yangming and jueyin are neither subject to the “Root” principle nor “Summit” principle,<br />
but to the appearance of the “central” energy.<br />
Based on these various notions, we can explain the treatment of post-prandial diarrhea at<br />
the level of the channel of the spleen, while the etiology of this illness is of “yangming” origin. In<br />
effect:<br />
the Hand Yangming (LI) = Dryness-metal and<br />
the Foot Yangming (St) = Dryness-earth.<br />
The 2 yangming (LI and St) belong therefore to dryness. The “central” energy of yangming<br />
is the taiyin (see table). According to the laws of the “5 movements/energetic mutations, when<br />
metal encounters earth, dryness is subjected to humidity. Such is the principle known as “mutual<br />
4. See “Huangdi Neijing Suwen” - Volume IV - N.V.N. Edition.<br />
engagement of energies of the same nature” cited in the yi jing (I jing: Book of Changes).<br />
Table of the formation of “Root”, “Summit” and “Central” energy:<br />
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3 yin & 3 yang<br />
Root-Summit<br />
Central energy<br />
Root<br />
Central energy<br />
Summit<br />
shaoyang<br />
fire<br />
jueyin<br />
shaoyang<br />
yangming<br />
Dryness<br />
taiyin<br />
yangming<br />
taiyang<br />
Cold<br />
shaoyin<br />
taiyang<br />
jueyin<br />
wind<br />
shaoyang<br />
jueyin<br />
shaoyin<br />
heat<br />
taiyang<br />
shaoyin<br />
taiyin<br />
Humidity<br />
yangming<br />
taiyin<br />
PARAGRAPH 5 499.<br />
Cramps (Zhuan jing) of the yang part must be treated at the yang,<br />
and that of the yin part, at the yin, with heated needles (Fan Zhen) (5).<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“The external part of the limbs belongs to the yang channels. If cramps manifest at this<br />
yang part, one must immediately needle the yang channels.<br />
The internal part of the limbs belongs to the yin channels. If cramps manifest at this yin<br />
part, one must needle, on the field, the yin channels.<br />
The technique of the “heated needles” is expressly recommended”.<br />
PARAGRAPH 6<br />
In edema-water without wind (Xi shui), one must first needle the point<br />
located 3 cun below Huangu with the “Fi” (#3) type needle. After<br />
implantation, one transmits advancing and recoiling movements to the<br />
needle to facilitate the evacuation of the edema. In this way, the flesh<br />
will be reinforced and made firmer. If the evacuation of the edema is<br />
slow, the individual is anxious, and if it is rapid, he experiences a<br />
sensation of relief.<br />
The needling must be performed once every two days until the<br />
disappearance of the edema. After each puncture, drinks are generally<br />
prescribed and foods are prohibited; if foods are prescribed, drinks must<br />
be prohibited. Various foods are advised against. The illness will be<br />
cured at the end of 135 days.<br />
5. See Chapter 13 (“Tendinomuscular Channels”- Jing Jin) of this classic.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi comments:<br />
“This paragraph concerns the needling technique applied to Xi shui (water-edema), that is<br />
to say, “edema without wind”, while the previous one defines Feng shui as a form of edema<br />
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provoked by the wind. 500.<br />
The phrase “one must needle the point located 3 cun below Huangu (GB 30)...” was the<br />
object of numerous studies because the point Huangu had never been cited in the classical works.<br />
In contrast, the Foot Shaoyang (GB) possesses a point called Huantiao (GB 30), 3 cun below which<br />
one finds Fengchi (GB 31) (6), which is acceptable from the point of view of reasoning; but<br />
according to si ying, this point does not have any therapeutic action on edema.<br />
During treatment by acupuncture, the water not yet being completely evacuated, there are<br />
constant disturbances in diuresis. After the disappearance of the edema, diuretics are<br />
recommended to prevent relapse. Under the effect of the diuretics, it is advised to abstain from<br />
all food except rice for 135 days.”<br />
II - Zhang Shi states:<br />
1. “Xi shui (water-edema without wind) is due to Cold-wind of the spleen with overflowing<br />
of water into the flesh and pores. The word Xi implies the sense of abundance.<br />
2. The spleen is located at the “center” and has the function of humidifying the “4 Seas”.<br />
During its insufficiency, the “water” energy of the “4 Seas” returns to earth (spleen), hence<br />
edema.<br />
3. The 365 points gather in the small valleys (Xi) and valleys (Gu) (“flesh” system). The<br />
great reunion of the flesh bears the name Gu (valley); the term Dai Hui (great reunion) designates<br />
therefore the fleshy parts of the arms and thighs where the “anti-water” points are found. For<br />
this reason, the term Huangu encompasses the sense of needling the energetic points of these<br />
regions of the body to evacuate the edema.<br />
4. Upon the arrival of drinks in the stomach, the energy circulates toward the head and<br />
lungs; upon the arrival of foods in the stomach, the energy spreads toward the heart and liver; and<br />
upon the simultaneous arrival of drinks and foods in the stomach, the energy of the sanjiao (SJ)<br />
transforms them into pure nutritive substances (jing: essence). This is why, in a state of<br />
insufficiency, the zhongjiao (middle jiao) loses its functions of metabolization of food products<br />
and water accumulates at the “center”. In this case, foods are prohibited after the taking of drinks<br />
and drinks are forbidden after food ingestion because the insufficiency of energy of the spleen<br />
causes the stagnation of water (edema).<br />
The sanjiao (SJ) has the roles of activating the circulation of the “water” energy and of<br />
reuniting the source energy (Yuan qi) and essential energy at the level of the flesh and pores.<br />
In a state of insufficiency, it is the cause of undernourishment of the epidermo-dermal system<br />
and sweat gland system, hence opening of these systems allowing water to infiltrate toward the<br />
interior. It is therefore advised to only nourish by cereals (such as rice, for example) responding<br />
to the energy of earth-spleen.”<br />
PARAGRAPH 7<br />
In Zhu Bi (blockage of the energy preventing movement), the<br />
“cold” energy is not eliminated. One must use heated needle to puncture<br />
Sanli (St 36).<br />
6. It is certainly not a matter of Fengchi (GB 31) because it is located 11 cun below Huantiao (GB 30). See M.T.C. - N.V.N.<br />
Edition.<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“This paragraph concerns the syndrome of prolonged fixation of perverse energy within<br />
the joints (Zhu Bi).<br />
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501.
Because humidity floods the joints, cold stagnates and cannot be eliminated. It is then<br />
necessary to needle Sanli (St 36) according to the principle of using the “dryness-heat”<br />
energy of yangming to triumph over the “cold-humid” energy.”<br />
PARAGRAPH 8<br />
The bones are like a framework.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi comments:<br />
“This phrase is extra because it has no relationship to the previous and following<br />
paragraphs.”<br />
II - Zhang Shi explains:<br />
“This paragraph completes the previous one concerning the illness of the bones, that is to<br />
say, the illnesses at the level of the marrow and joints.<br />
The bony framework, the skeleton, is solid and hard like the trunk of a tree. During the<br />
aggression of perverse energy, the ailment is found at the level of the bones and marrows.<br />
As for the energy “Bi-heat”, it also flows out toward the joints but does not affect the bony<br />
framework.”<br />
PARAGRAPH 9 502.<br />
In Bi of the large intestine with constipation, one must needle<br />
Sanli (St 36). If it concerns fullness-constipation, one must disperse it; if<br />
it concerns emptiness-constipation, one must tonify it.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi comments:<br />
“This paragraph concerns the treatment of constipation. One must disperse Sanli (St 36) in<br />
case of fullness-constipation because this is of exogenous origin. In contrast, in the case of<br />
emptiness-constipation, one must tonify it because it is a matter of a constipation of endogenous<br />
origin, the essential energy being in insuficiency.<br />
II - Zhang Shi explains:<br />
“In the event of disturbances, the small intestine loses its function of metabolization of<br />
nutrient products, and the large intestine, its transit function.<br />
The small intestine and large intestine belong to the stomach. For this reason, in practice,<br />
the point Sanli (St 36) is chosen to treat intestinal pathology.”<br />
PARAGRAPH 10<br />
In Lai Feng (leprosy), acupuncture is generally practiced on the<br />
inflammatory areas. After needling, one uses again fine and pointed<br />
needles to stick the paresthetic areas, then one presses on these latter<br />
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to eliminate contaminated blood. One only stops needling after the<br />
disappearance of the inflammed area. A customary diet is advised<br />
because new dishes are strictly forbidden.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi comments:<br />
“This paragraph explains the needling method in the treatment of leprosy (Lai Feng).<br />
According to Chapter 42 (“Dissertation on wind”- Feng lun) of the Suwen, Lai Feng is<br />
characterized by an overheating of ying energy and wei energy; the energy then is contaminated,<br />
the nasal bone collapses, the shen and complexion are completely deteriorated; the non-evacuated<br />
wind-Cold becomes immobilized within the energetico-blood vessels and bears the name Lai Feng<br />
(leprosy). “wind” energy infiltrates into the taiyang, reaches the energetic points within the<br />
epidermo-dermal region where the wei (defensive) energy is located. During the confrontation of<br />
perverse energy and wei energy, the energetic paths weaken, the flesh and skin are inflammed and<br />
ulcerated, the wei energy stagnates and the affected regions are paresthetic... . 503.<br />
First, one needles the inflammed sites; after each needling, one sticks again with the finer<br />
and very pointed needles to eliminate the contaminated blood. One repeats the process (once per<br />
day) until the complete disappearance of the inflammatory zone. Customary nutritional hygiene is<br />
prescribed; choice dishes are rigorously advised against.”<br />
II - N.V.N.:<br />
In Western medicine, leprosy is an infectious disease due to the development within the<br />
organism of hansen’s bacillus. It is characterized either by the formation of more or less bulky<br />
nodules appearing on the skin or mucous membranes or by a macular eruption or by various<br />
nervous disorders (muscular atrophy, gangrene of the limbs...) accompanied or not by cutaneous<br />
eruption, or by nervous disorders and bullae which, upon bursting, leave depressed and<br />
consistent scarring.<br />
In Oriental medicine, Lai Feng is due to disorders of the blood and energy during the<br />
confrontation of wei and perverse energies. In the presence of Humidity-heat, blood and energy<br />
degenerate and become contaminated; then they progressively transform into Lai Feng.<br />
Toxic energy can deeply penetrate into the organs and provoke:<br />
_ at the lung, falling out of the eyebrows<br />
_ at the liver, the appearance of bloody, violaceous vesicles on the face<br />
_ at the kidney, only plantar pains<br />
_ at the spleen, abscesses and ulcerations of the body.<br />
Other clincal signs give evidence of the seriousness of the disease:<br />
_ paresthesia, indicating the “death” of the cutaneous system<br />
_ the absence of pain at the needled sites, indicating the “death” of the dermal system<br />
_ abscesses and ulcerations, indicating the “death” of the blood<br />
_ falling out of the nails, indicating the “death” of the muscles<br />
_ melting of the nasal crest, indicating the “death” of the bones.<br />
When Lai Feng manifests at the head and face, the disease has a favorable evolution. If it<br />
starts in the middle of the soles of the feet, the disease has an unfavorable evolution.<br />
In the presence of a superficial (Fu) and late (Huan) pulse, the disease is curable. In<br />
contrast, it is incurable in the case of the full (Hong) and changing (Da) pulse and in the case of<br />
anarthria and loss of vision. The illness is also incurable in the case of upper localization of the<br />
illness with deep (Chen) pulse and especially in the event of absence of sweating.<br />
Before any treatment, one must first reinforce the potential state of the wei (defensive)<br />
energy.<br />
PARAGRAPH 11 504.<br />
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Boborygmi follows the afflux of the energy toward the thorax, with<br />
dyspnea preventing the patient from standing upright for a long time,<br />
indicating the presence of perverse energy in the large intestine.<br />
One must needle the yuan point (source point) of Huang and the<br />
points Juxu Shanglian (St 37) and Sanli (St 36).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The large intestine is a bowel of transit. During its disorder, the energy affluxes toward<br />
the top with noise, hence boborygmi. When this afflux reaches the thorax, it causes dyspnea<br />
preventing the patient from standing upright for a long time.<br />
Gao Huang (Bl 43) is the source-site of the membranes (Ma yuan) of the organs and bowels.<br />
Gao is at the top and Huang has its source (yuan) located down below. The yuan (source) of Huang<br />
is found 1.5 cun below the umbilicus and has the name Boyan (also named Qihai- CV 6).<br />
Juxu Shanglian (St 37), located 3 cun below Sanli (St 36), is the he point of the large<br />
intestine. One needles this point because the large intestine belongs to the stomach.”<br />
II - Ma Shi comments:<br />
“This paragraph concerns the method used in treatment of pathology of the large intestine.<br />
Boborygmi originates from the sudden and noisy gathering of the “water-fire” elements.<br />
Dyspnea is due to an afflux of energy toward the thorax following the presence of perverse<br />
energy in the large intestine.<br />
The yuan (source) of Huang, located 1.5 cun below the umbilicus, belongs to renmai (CV)<br />
and has several names: Boyan, Xiahuang, Huang yuan and Qihai - CV 6 (7). This point is needled to<br />
a depth of 0.8 cun, first in dispersion, then in tonification. Further, one must needle Juxu<br />
Shanglian (St 37), he point of the large intestine, and Sanli (St 36), he point of the stomach.”<br />
PARAGRAPH 12<br />
The presence of perverse energy in the small intestine causes<br />
orchialgia radiating toward the loins, spine and heart because the small<br />
intestine has a relationship with the kidney and vertebral column on<br />
the one hand, and with the liver, lung and heart on the other hand. 505.<br />
When perverse energy is in excess, it produces the phenomena of<br />
afflux which first becomes directed toward the intestines and stomach,<br />
then toward the liver and finally toward Huang (designating Qihai - CV 6)<br />
7. See “Wording 146” (“points of Several Designations”) in “Art and Practice of Acupuncture and Moxabustion (Zhen Jiu<br />
Da Cheng)”, Volume III - N.V.N. Edition.<br />
and accumulates at the umbilicus. This is why one must needle Huang<br />
yuan (Qihai - CV 6) and Juxu Xialian (St 39) to disperse the perverse energy.<br />
Furthermore, one must observe the routes of passage of the perverse<br />
energy to regulate them.<br />
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EXPLANATIONS AND COMMENTRIES<br />
I - Ma Shi explains:<br />
“This paragraph justifies the method used in treatment of pathology of the small intestine.<br />
Often, disease of the small intestine manifests by lower abdominal pains radiating toward<br />
the testicles, then toward the loins and heart... because the small intestine is linked to the kidney<br />
and vertebral column, to the liver and lung (8) and is in direct relation with the cardiovascular<br />
system (9). For this reason, when perverse energy is in fullness, it follows those routes affluxing<br />
toward the gastrointestinal system, reaching the liver, spreading to Huang yuan (Qihai- CV 6) and<br />
accumulating at shenque (CV 8). This is why it is necessary to needle Huang yuan (CV 6) and<br />
Juxu Xialian (St 39), he point of the small intestine, to eliminate the syndrome of accumulation.<br />
One must also needle the Hand Taiyin (Lu) to tonify the essential energy, Foot Jueyin (Li) to<br />
evacuate the perverse energy and Hand Taiyang (SI) to regulate the small intestine.”<br />
II - N.V.N.:<br />
Treatment of pathology of the small intestine consists then of needling the following<br />
points:<br />
_ Qihai (CV 6) and Juxu Xialian (St 39) to eliminate the accumulation of perverse energy<br />
in the lower abdomen<br />
_ Taiyuan (Lu 9) and Feishu (Bl 13) to tonify the essential energy<br />
_ Xingjian (Li 2) to eliminate the perverse energy<br />
_ Wangu (SI 4) to regulate the energy of the small intestine.<br />
PARAGRAPH 13<br />
repeated vomiting of sour liquid, with frequent sighs and anguish of<br />
being incarcerated, signals the presence of perverse energy in the<br />
gallbladder with afflux of bile toward the stomach. The secretion of bile<br />
is therefore the origin of acidity in the mouth, and the ascent of the<br />
energy of the stomach toward the top is the cause of “biliary” vomiting<br />
or “Ou Dan”.<br />
One must needle Sanli (St 36) to bring the energy of the stomach<br />
back toward the bottom and bleed the little blood vessels (Xue luo) to<br />
stop the afflux of bile; then balance the emptiness and fullness to<br />
eliminate the perverse energy.<br />
8. According to the laws of the “5 movements’.<br />
9. According to the laws of “yin-yang”.<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“This paragraph defines the disease of the gallbladder.<br />
“Vomiting bitter liquid” originates from the afflux of the energy of the gallbladder toward<br />
the stomach. During the reascent of the energy (of the gallbladder), the patient sighs strongly to<br />
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expel it toward the top.<br />
“Anguish of being incarcerated” indicates the state of emptiness of the energy of the<br />
gallbladder.<br />
When the energy of the gallbladder aflfuxes toward the stomach, the phenomena is called<br />
“encroachment of wood-liver on earth-spleen”.<br />
The gallbladder communicates with the two points Lianquan (CV 23) and Yuying (CV 18)<br />
(also named Yutang). This is why, during biliary secretion, the individual has the sensation of an<br />
acid mouth (sour).<br />
Treatment consists of needling the Xue luo (blood capillaries) (10) to bring the energy of<br />
the stomach back toward the bottom and of balancing the emptiness and fullness to evacuate the<br />
perverse energy.”<br />
PARAGRAPH 14<br />
In dysphagia, the diaphragm is obstructed by the presence of<br />
perverse energy in the stomach canal. If the disease is located at the<br />
upper part of the stomach, the needling must facilitate its descent; if it<br />
is found in the lower part of the stomach, the needling must favor its<br />
elimination.<br />
EXPLANATION AND COMMENTARIES<br />
I - Zhang Shi explains: 507.<br />
“This paragraph concerns disease of the stomach and its treatment.<br />
When the perverse energy is located at Shangwan (cardia/upper part of the stomach or<br />
shangjiao- Upper Jiao), it prevents the descent of the cereals; the objective is to make it descend.<br />
When it is located at Xiawan (pylorus/lower part of the stomach or xiajiao- Lower Jiao), it<br />
prevents the transit of food wastes; the objective is to dissolve them and evacuate them.<br />
Of these words, Chen Liang shen has said:<br />
“In the inability to swallow foods, the diaphragm is obstructed and the illness is located<br />
at shangjiao (Upper Jiao- Cardia). But obstruction of xiajiao (Lower Jiao- Pylorus) causes that of<br />
shangjiao (UJ).<br />
Immediately after deglutition, the stomach is full and the intestines are empty. When the<br />
bottom is obstructed, the foods cannot descend. As a result, the stomach is full and the diaphragm<br />
is obstructed at the level of shangjiao (UJ).<br />
here, the text describes disease of the stomach in global fashion. But in practice, the<br />
disease localized above or below must be treated differently”.”<br />
II - N.V.N.:<br />
In conclusion,<br />
10. By the technique of bleeding.<br />
_ In the illness of the shangjiao (Upper Jiao- cardia), preventing descent of foods and<br />
liquids, one must needle Shangwan (CV 13), Mu point of the shangjiao (UJ), so as to favor the<br />
descent of the stomach energy<br />
_ and in the illness of the xiajiao (Lower Jiao- pylorus), causing disturbances at the level<br />
of the intestines, one must heat up Xiawan (CV 10), Mu point of the xiajiao (LJ), to dissolve the<br />
stagnation caused by the cold.<br />
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PARAGRAPH 15<br />
Lower abdominal pains, with inflammation and oligoanuria, are due<br />
to the fixation of perverse energy at the site where the sanjiao (SJ) is<br />
in liason with the bladder.<br />
One must carefully examine the Dai luo (great vessels) of the<br />
taiyang (Bl), as well as the luomai (vessels) and Xiao luo (little vessels), to<br />
practice bleding in the event of blood stagnation (presence of little<br />
blood capillaries). If the inflammation extends to the stomach, one must<br />
needle Sanli (St 36).<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains: 508.<br />
“This paragraph concerns the illness of the bladder and its treatment.<br />
From weiyang (Bl 39), lower he point of the sanjiao (SJ), a vessel leaves which follows the<br />
luo (Longitudinal) of taiyang (Bl), in charge of anastomosing with the bladder and watching over<br />
the xiajiao (Lower Jiao). The fullness of this vessel is the cause of urinary continence, and<br />
emptiness, the cause of involuntary emission of urine (urinary incontinence).<br />
“Lower abdominal pain with inflammation and oligo-anuria” originates therefore from the<br />
presence of perverse energy in the bladder at the site where the bladder is in liason with the<br />
sanjiao (SJ); this is why one must needle Dai luo, the vessel leaving from weiyang (Bl 39) toward<br />
the bladder, as well as the Xiao luo and Xun (Sun) luo (capillaries) of the taiyang (Bl).<br />
The luo of the taiyang (Bl) and that of the jueyin (Li) cross at the top of the foot and at the<br />
malleoli. It is essential to examine them and, in the event of blood stasis, needle them (make them<br />
bleed) to evacuate the perverse energy.<br />
The jueyin (Li) controls secretion, in particular urinary secretion. Therefore, if the<br />
perverse energy is fixed at the luo of the liver, it can cause oligo-anuria.<br />
If edema and inflammation of the lower abdomen becomes extended to the stomach, it is<br />
advised to needle Sanli (St 36).<br />
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Figure 71:<br />
Liason of weiyang with the bladder.<br />
PARAGRAPH 16 509.<br />
By examination of the complexion, one recognizes the end and the<br />
evolution of the disease, and by examining the color of the eyes, one<br />
determines the persistence and disappearance of the disease.<br />
It is necessary to be calm and serene to observe for the harmony<br />
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of xing (form) and shen (mental) in order to favor the examination of<br />
the pulse waves of qi Kou (right radial pulse) and renying (left radial<br />
pulse) (11).<br />
The firm and slippery pulse indicates progression of the disease,<br />
and the soft pulse, regression of the disease. If the channels are in a<br />
state of fullness, the illness evolves in three days toward cure.<br />
qi Kou pulse is intended to determine the state of the yin channels,<br />
and the renying pulse to determine the state of the yang channels.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“Clinically, inspection, listening, questioning and palpation are the 4 integral ways of<br />
observation permitting reconstruction of the history of the illness and establishing the diagnosis.<br />
a) Examination of the complexion to search for the causes of the illness permits detection<br />
of the state of “dissipation” or “concentration” of the illness. One must also observe the color of<br />
the eyes to determine the persistence or disappearance of the illness.<br />
b) Examination of the pulses is aimed at appreciating the state of aggravation or<br />
amelioration of the illness. Examination of qi Kou is performed at the right wrist, and<br />
examination of renying, at the left wrist... . If qi Kou is neither firm, nor full, nor slippery, but<br />
soft, it denotes the regression of the illness of endogenous etiology; if renying reveals the same<br />
characteristics, it indicates the illness of exogenous origin in the process of disappearing.<br />
In the presence of these pulses, if the channels are also in a state of fullness, the illness<br />
evolves in three days toward cure.<br />
c) qi Kou (right radial pulse) is intended to respond to the illnesses localizing at the<br />
6 yin channels (feet and hands) because they belong to the energy coming from the organs (yin).<br />
similarly, renying, belonging to the energy coming from the bowels (yang), is intended to respond<br />
to the illnesses localizing at the 6 yang channels (feet and hands).”<br />
II - Zhang Shi comments:<br />
1. “Examination of the color of the eyes” implies that of the color of the blood.<br />
Because, the skin, flesh, muscles and bones are the external elements responding to the<br />
6 bowels, which unite with the 5 organs. As a result, the external or internal illnesses each have a<br />
characteristic color originating from the change of color of the blood conditioned by the<br />
5 movements. In this way, by examination of the color of the blood of the eyes, one can determine<br />
the persistence or disappearance of the illness.<br />
2. The non-liberation of perverse energy with weak pulse, without force, is grave. If the<br />
illness of internal origin evolves toward the channels with a full and firm pulse, it is that it<br />
becomes oriented toward the exterior; the prognosis is favorable and the illness evolves in three<br />
days toward cure.”<br />
11. here, the term “renying” designates the left radial pulse and not the carotid pulse at the level of the point renying<br />
(St 9). This error in translation has been frequently commited much to the consternation of experienced acupuncturists<br />
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510.<br />
511.
CHAPTER XX<br />
The Five Perverse<br />
(Wu Xie)<br />
Chapter 20 of the Lingshu is devoted to the study of the syndromes called<br />
“Five Perverse” and their treatment,<br />
The “Five Perverse” represent the attack of the 5 organs (Lung, liver, spleen,<br />
kidney and heart) by perverse energy with their diagnosis and treatment, hence the<br />
title: “The Five Perverse” (Wu Xie).<br />
This chapter consists of 5 paragraphs.<br />
PARAGRAPH 1<br />
Infiltration of perverse energy into the lung is characterized by<br />
the following signs:<br />
_ cutaneous pain<br />
_ cold and heat (chills and fever)<br />
_ dyspnea<br />
_ sweating<br />
_ and cough reflecting toward the shoulder and back.<br />
One must needle the points of the supero-external region of the<br />
thorax and the point outside the 3rd dorsal vertebrae, next to the<br />
5 organs. The localization of these points is assured by a sensation of<br />
relief during pressure of the fingers. One must also needle Quepen (St 12)<br />
(1) to make the perverse energy “spurt out” .<br />
1. Quepen (St 12), belonging to the Foot Yangming (St), is the site of passage of a vessel coming from the Hand Yangming<br />
(LI) which penetrates deeply into the thorax and abdomen.<br />
EXPLANATIONS AND COMMENTARIES 512.<br />
I - Ma Shi explains:<br />
“This paragraph concerns the illness of the lung caused by perverse energy and its<br />
treatment by acupuncture.<br />
Infiltration of perverse energy into the lung organ is characterized by cutaneous pain,<br />
fever and chills and ascent of the energy with dyspnea... .<br />
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“Sweating” is due to the dilation of the pores.<br />
“Cough reflecting to the shoulder and back” because these regions are the sites traveled<br />
by the circulatory paths of the energy of the lung.<br />
It is recommended to needle the points Yunmen (Lu 2) and Chongfu (Lu 1), located in the<br />
supero-external area of the thorax, and the points Feishu (Bl 13) and Xinshu (Bl 15), located to<br />
the side of the apophysis of the 3rd and 5th dorsal vertebrae respectively. It is therefore the<br />
deciding factor to locate these points well because these determine the excellent practice of<br />
acupuncture-moxabuston; good localization demands looking for a sensation of relief in the<br />
patient during pressure of the finger on the specific point.<br />
Needling Quepen (St 12) of the Foot Yangming (St) is also advised to favor the evacuation of<br />
perverse energy fixed in the lung organ. The depth of needling of this point must not exceed 0.2<br />
cun and the needle is left in place during 7 expirations. The use of the point Quepen (St 12)<br />
constitutes what one calls “the method of utilization of the bowel to drive out the perverse energy<br />
lodged in the organ”.”<br />
II - Zhang Shi comments:<br />
“This chapter completes the previous one and concerns the study of nosology and therapy<br />
of the illness of perverse energy in the 5 organs.<br />
1. The 6 bowels each have a site of “reflexion” at the level of the epidermo-dermal and<br />
musculoskeletal systems. These are also sites of localization, called “reunions”, of the energy of<br />
the organs-bowels. In summary, the energy of the 5 organs exteriorizes, and the yin energy and<br />
yang energy enter and exit at the level of these systems.<br />
2. To speak of cold and heat is to speak of the cold and heat at the level of the cutaneous<br />
surfaces. The organ being yin and the skin being yang, simultaneous fullness of the energy of the<br />
interior and that of the exterior is the condition of production of the phenomena of cold and heat.<br />
3. The points located outside the apophysis of the 3rd dorsal vertebra are Feishu (Bl 13)<br />
and pohu (Bl 42), and the point in the supraclavicular fossa is Quepen (St 12).”<br />
PARAGRAPH 2<br />
Infiltration of perverse energy into the liver is characterized by<br />
the following signs:<br />
_ hypchondralgia 513.<br />
_ “Cold at the Center” (han Zhong) (2)<br />
_ stagnation and blood accumulation in the interior<br />
_ spasm and joint pains while walking<br />
_ sometimes, edema of the feet.<br />
2. Expression designating the invasive action of wood-liver on earth-spleen following the prosperity of wood and<br />
insufficiency of earth. In this case, the “cold” energy of zhongjiao (MJ) becomes oriented toward fullness to later trigger the<br />
syndrome “Emptiness-Cold” of the stomach.<br />
One must needle Xingjian (Li 2), to bring the energy toward the<br />
bottom, to put an end to the hypochondrial pains; tonify Sanli (St 36) to<br />
heat up the stomach; bleed the capillaries to evacuate the contaminated<br />
blood and needle the venous post-auricular points (Hujingmai - PA 13) (3)<br />
to remove the joint pains and spasm.<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the fixation of perverse energy in the liver organ.<br />
Hypochondralgia denotes the localization of perverse energy in the costal portion of the<br />
liver channel.<br />
The interior of the stomach is cold (han Zhong) because of the fullness of water with<br />
insufficiency of fire.<br />
Contaminated blood expresses because the liver energy is not ventilated.<br />
Pains and spasm walking... and edema of the foot are signs of attack of the liver channel.<br />
It starts at the great toe, arrives at the internal malleolus, penetrates into the genitals before<br />
reaching the hypochondria.<br />
One needles Xingjian (Li 2) to attract the perverse energy to the bottom. This point is<br />
located on an artery; the depth of puncture is 0.3 cun and the number of moxas to apply is 3.<br />
One tonifies Sanli (St 36) to provide heat to the stomach.<br />
One practices bleeding at the level of the blood capillaries (Xue luo), visible to the naked<br />
eye, belonging to the Foot Jueyin (Li), to evacuate the contaminated blood.<br />
The venous post-auricular points (Hujingmai- PA 13) are from the small luo of the<br />
shaoyang (GB). One needles them to remove the joint pains”.<br />
II - Zhang Shi comments:<br />
“The liver channel runs alongside the lateral side of the iliac bone and ribs. During the<br />
infiltration of perverse energy into the liver, the hypochondria and iliac bone are painful.<br />
jueyin (Li) implies “2 yin”, which cross at the end of the energetic cycle of the channels.<br />
When the jueyin (Li) is disturbed, yang cannot be produced, hence “Cold at the Center”<br />
(han Zhong) with pains of the hip and ribs (hypochondralgia). 514.<br />
Pains of the hip and ribs are ailments having form (xing). As for the “Cold at the Center”.<br />
it concerns ailments of the energy of jueyin (Li).”<br />
“Blue post-auricular veins” (Hujingmai- PA 13) also has the name “blue chicken feet”<br />
owing to their form in the shape of the feet of fowl.”<br />
PARAGRAPH 3<br />
Infiltration of perverse energy into the spleen and stomach is<br />
manifest by the following signs:<br />
_ dermalgias<br />
_ hunger sensation (due to the presence of heat in the “center”<br />
resulting from an excess of yang energy and an insufficiency of yin<br />
energy)<br />
_ either boborygmi or abdominal pain (due to the presence of cold<br />
in the “center” resulting from an insufficiency of yang energy<br />
and an excess of yin energy)<br />
3. Auriculopuncture was already used in Huangdi’s time- see nomenclature in M.T.C.- N.V.N. Edition.<br />
_ or also fever or chills (due to the simultaneous excess or<br />
insufficiency of the yang and yin energy).<br />
In all cases, one must treat at the level of the point Sanli (St 36).<br />
EXPLANATIONS AND COMMENTARIES<br />
453 Rough Draft For JTS Students Only
Zhang Shi explains:<br />
“The spleen and stomach govern the dermal (flesh) system. This is why, during the illness<br />
of stomach-spleen, the flesh is painful.<br />
The spleen is zhiyin (extreme yin) in yin, and the stomach is an organ responding to<br />
“yang-heat”. When the yangming accompanies the Taiyin in its transmutation, yin and yang are in<br />
equilibrium.<br />
If yang energy is in excess, yin energy is found in a state of insufficiency. In that case,<br />
digestion is rapid and the subject feels a sensation of hunger.<br />
In contrast, if yang energy is in insufficiency, yin energy is in excess. In this case, it<br />
produces a syndrome called “Cold at the Center” with boborygmi and abdominal pains.<br />
If yin and yang are simultaneously in excess, the perverse energy is in a state of<br />
overabundance.<br />
If yin and yang are jointly in insufficiency, the essential energy is found in a state of<br />
deficiency.<br />
In all cases, one must harmonize Sanli (St 36) according to the principle of treating the<br />
bowel to equilibrate the organ.”<br />
PARAGRAPH 4<br />
Infiltration of perverse energy into the kidney manifests by<br />
yin Bi whose essential sign is ostealgia.<br />
Called “yin Bi”, the energetic obstruction in the yin part is<br />
expressed by the absence of pain during pressure of the fingers.<br />
Other manifestations are:<br />
_ lower abdominal bloating<br />
_ lumbalgia<br />
_ dysuria<br />
_ constipation<br />
_ scapula pain<br />
_ dorsalgia<br />
_ cervicalgia<br />
_ nuchalgia<br />
_ sometimes vertigo.<br />
One must needle Yongquan (Ki 1) and Kunlun (Bl 60) and practice the<br />
technique of bleeding in the event of blood stagnation.<br />
EXPLANATIONS AND COMMENTARIES<br />
Ma Shi explains:<br />
“This paragraph defines the technique of needling used in the illness of the kidney caused<br />
by perverse energy.<br />
The presence of perverse energy in the kidney expresses as ostealgia because the kidney<br />
is “master” of the bones.<br />
yin Bi syndrome only manifests in the yin part. In yin Bi, the pain is the result of the<br />
victory of the “cold” energy; this pain cannot be felt upon pressure of the fingers.<br />
The lower abdomen is painful because it is basically controlled by the kidney energy.<br />
The lumbars are painful because they constitute the “palace” of the kidney.<br />
The energy of the kidney has a relationship with the intestinal and urinary paths, hence,<br />
in the event of disturbance, dysuria and constipation.<br />
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515.
The shoulders, lumbars, neck and nucha are painful because they are the sites of passage<br />
of the Foot Taiyang (Bl) which is in “external-internal” relationship with the Foot Shaoyin (Ki).<br />
It is advised to needle Yongquan (Ki 1) (belonging to the kidney), 0.3 cun depth with<br />
needle left in for 3 expirations, and Kunlun (Bl 60) (belonging to the bladder), also to a depth of<br />
0.3 cun. These points are prohibited in pregnant women.<br />
In the event of the presence of blood capillaries, one must disperse by bleeding.”<br />
PARAGRAPH 5<br />
Infiltration of perverse energy into the heart is characterized by:<br />
_ cardialgia and affliction<br />
_ sometimes, dizziness and loss of consciousness.<br />
One must discern the excess and insufficiency and treat them at<br />
the level of the shu point.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph concerns the illness of the heart and the technique of treatment.<br />
The excessive state of the perverse energy or the insufficient state of the essential energy<br />
can manifest via the same syndrome. As a result, one must carefully differentiate them in order to<br />
apply the technique of dispersion or tonification at the level of shenmen (he 7), shu point of the<br />
heart (needle to 0.3 cun depth, let the needle stay in for 7 expirations and apply 7 moxas).<br />
Chen Liang shen has said:<br />
“The aggression of perverse energy against any organ can bring about death. The five<br />
paragraphs above give an account of this aggression against regions belonging to each of the<br />
5 organs and not against the organ itself. In other words, this chaper describes the illnesses of<br />
the energy of the 5 organs.<br />
The formula “...next to the 5 organs” cited in Paragraph 1 implies the sense of<br />
“energetic dwelling” of the organs.<br />
Because the illness is energetic, one should treat at the level of the energy. This is why<br />
pressure at this level provokes a sensation of relief. Such is one of the characteristic aspects of<br />
the energy”.”<br />
II - N.V.N.:<br />
Attack of the 5 organs by perverse energy and their treatment can be synthesized in table<br />
form as shown below:<br />
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517.
Organs<br />
lung<br />
liver<br />
spleen<br />
kidney<br />
heart<br />
Symptomatology<br />
_ cutaneous pain<br />
_ cold and heat (fever and chills)<br />
_ dyspnea<br />
_ cough<br />
_ sweating<br />
_ hypochondralgias<br />
_ cold at the “center” (hanzhong)<br />
_ blood stagnation<br />
_ spasm and joint pains<br />
_ edema of the feet<br />
_ dermalgias<br />
_ sensation of hunger<br />
_ either boborygmi and abdominal pains<br />
_ or also cold and heat (fever and chiils)<br />
_ “yin Bi”, particularly ostealgias<br />
Other signs:<br />
_ lower abdominal bloating<br />
_ lumbalgia and dysuria<br />
_ constipation<br />
_ scapulalgia, dorsalgia, cervicalgia...<br />
_ cardialgia<br />
_ affliction<br />
_ sometimes, loss of consciousness<br />
Yunmen (Lu 2)<br />
Chongfu (Lu 1)<br />
Feishu (Bl 13)<br />
Xinshu (Bl 15)<br />
Complementary points:<br />
Quepen (St 12)<br />
pohu (Bl 42)<br />
Xingjian (Li 2)<br />
Sanli (St 36)<br />
Hujingmai (PA 13)<br />
Sanli (St 36)<br />
Yongquan (Ki 1)<br />
Kunlun (Bl 60)<br />
Technique of bleeding in case of<br />
blood stagnation at the Xunluo<br />
(energetic capillaries)<br />
shenmen (he 7)<br />
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Treatment<br />
no 518/519.
CHAPTER XXI<br />
diseases of Cold and heat<br />
(han re Bing)<br />
Chapter 21 is devoted to the classification and therapy of diseases caused by<br />
cold and heat.<br />
Cold and heat are two types of energies of antagonistic nature. Cold responds to<br />
yin, and heat, to yang. When cold and heat are oriented toward fullness, yin and yang<br />
lose their equilibrium.<br />
The causes of the orientation of the two energies toward fullness, causing<br />
afflux of heat and cold, and the therapeutic rules of these ailments are explicitly<br />
demonstrated.<br />
The choice of points of the “4 Seasons” called “Wu shu” (five energetic or<br />
“shu”<br />
Antique points), the relationship of the energy of the 5 organs with the external<br />
layers of the body (skin, flesh, muscles and bones) and the associated methods of<br />
utilization of yin and yang channels in the treatment of sweating are also presented.<br />
This chapter consists of 24 paragraphs.<br />
Ma Shi states: “Chapters 19, 20 and 21 form a series. As a result, Huangdi’s<br />
questions and Qi Bo’s answers are not mentioned. These 3 chapters have been formed<br />
in this manner to call attention to the diseases located in the organs, in the bowels<br />
and in the channels”.<br />
Chapter 21 describes the pathological manifestations of yin and yang channels<br />
grouped together under the title “diseases of Cold and heat” (han re Bing), that is to<br />
say, “of yin and yang”.<br />
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PARAGRAPH 1<br />
Attack of the skin by cold and heat manifest by such signs as:<br />
_ cutaneous pain (the individual cannot grow his braid longer)<br />
_ dryness of body and head hair 520.<br />
_ absence of sweating.<br />
Needle the luo of the 3rd yang (1) and tonify the Hand Taiyin (Lu).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The illness is located at the skin. Therefore, the individual’s hair cannot grow longer.<br />
The lung exteriorizes at the nose. When the lung is affected, the nose is dry. This ailment<br />
is due to the fixation of perverse energy in the cutaneous layer and localization of the illness in<br />
the energetic areas belonging to taiyin (Lu) and taiyang (Bl).<br />
Sweating favors cure. In the case of absence of sweating, it is necessary to disperse the luo<br />
of the bladder (Feiyang- Bl 58) to favor perspiration and tonify the taiyin (Lu) to nourish the<br />
source of production of the organic liquid.”<br />
II - N.V.N.:<br />
In regard to the tonification of Hand Taiyin (Lu), Ma Shi proposes Lieque (Lu 7) and Zhang<br />
Shi recommends Yuji (Lu 10) and Taiyuan (Lu 9). In effect,<br />
_ Lieque (Lu 7), luo point of the lung channel, is linked to the yuan point of the large<br />
intestine,<br />
_ Yuji (Lu 10) and Taiyuan (Lu 9), ying and yuan points of the lung channel, are utilized<br />
in tonification, but also in dispersion.<br />
In practice, these sudorific points are used according to the clinical manifestations<br />
(emptiness or fullness).<br />
PARAGRAPH 2<br />
Attack of the flesh (dermis) by cold and heat manifest by the<br />
following signs:<br />
_ dermalgia<br />
_ dryness of the body and head hair<br />
_ dryness of the lips<br />
_ absence of sweating.<br />
Needle the luo of the 3rd yang (Bl) and tonify the Foot Taiyin (Sp).<br />
1. Designates taiyang (Bl).<br />
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EXPLANATIONS AND COMMENTARIES 521.<br />
I - Zhang Shi explains:<br />
“The energy and blood circulating outside the vessels maintain the skin, temper the flesh<br />
and nourish the hair system. In the event of disturbance, the body hair and head hair dry out.<br />
The spleen governs the flesh (dermal system) and exteriorizes at the mouth. In the event of<br />
disturbance, the mouth and lips are dry.<br />
The cold and heat are retained within the dermis obstructing the sweat glands routes. This<br />
is why, in the event of absence of sweating, it is advised to disperse the luo point of the 3rd yang<br />
(Foot Taiyang- Bl) to eliminate blood stasis at the level of the Xue luo (blood capillaries) and<br />
tonify the Foot Taiyin (Sp) to favor sweating.”<br />
II - N.V.N.:<br />
After dispersion of the luo point (Feiyang- Bl 58) of the Foot Taiyang (Bl), tonification<br />
must be done on the field of the Foot Taiyin (Sp). This procedure constitutes the technique of<br />
“sudorification” during treatment of the illness of cold and heat localized in the dermal system.<br />
According to Zhang jing Jue, Dadu (Sp 2) and Taibai (Sp 3) of the spleen channel have a<br />
very efficacious sudorific action.<br />
PARAGRAPH 3<br />
Attack of the bones by cold and heat manifest by the following<br />
signs:<br />
_ agitation<br />
_ continuous sweating.<br />
If the teeth are not dried out, it is advised to needle the luo of the<br />
channel located at the internal surface of the thigh (Foot Shaoyin- Ki).<br />
If they are dried out, the illness is incurable and the clinical signs are<br />
those of Gu Jue (illness of bones caused by afflux of cold).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Attack of the bones by cold and heat is an illness of the energy of the Foot Shaoyin (Ki).<br />
“Agitation” is the sign revealing yin in trouble . 522.<br />
The shaoyin (Ki) is the source of procreative energy (sheng qi) whose escape signals<br />
continuous sweating (hypersudation).<br />
The fact that the “teeth are not completely dried out” gives evidence of the persistence of<br />
the original energy. In this case, it is necesary to needle the luo point of the Foot Shaoyin (Ki) to<br />
eliminate the perverse energy. In contrast, if the “teeth are dried out”, the illness is incurable.<br />
In this ailment of the energy of the shaoyin (Ki), the confrontation of the perverse energy<br />
and essential energy is the origin of the illness of cold and heat.<br />
Gu Jue is a disease belonging to the kidney organ whose energy, once effected, triggers a<br />
flow in the wrong direction (afflux).”<br />
II - N.V.N.:<br />
The luo point of the Foot Shaoyin (Ki) is Dazhong (Ki 4) where a vessel leaves from toward<br />
the Foot Taiyang (Bl). This point is located at the postero-internal part of the heel on the<br />
calcaneus between two ligaments.<br />
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Zhang jing Yue states:<br />
“When the yin energy “flies” toward the top, the individual is anxious and tormented.<br />
In disorders of the yin energy, the organic liquid escapes, hence continuous sweating.<br />
Teeth are part of the bony system; non-drying out of the teeth gives evidence of the<br />
sufficiency of yin energy; the illness is always curable. One must needle Dazhong (Ki 4), luo<br />
point of the kidney. In the opposite case, the illness is fatal.<br />
In Gu Jue, one notes not only drying out of the teeth, but also of the nails.”<br />
PARAGRAPH 4<br />
In Gu Bi (obstruction of the energy of the bones), the joints are<br />
blocked and painful, sweating is very abundant and the “heart” is<br />
anxious.<br />
One must needle in tonification the jing point of the 3rd yang.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains: 523.<br />
“This paragraph presents the illness of Gu Bi and its treatment.<br />
Blockage and joint pains, abundant sweating and anxiety are signs attesting that the<br />
kidney governs the bones and vessels which communicate with the lung and heart and spread into<br />
the thorax (2) (Figure 72).<br />
It is advised to tonify Kunlun (Bl 60), jing-river point of the Foot Taiyang (Bl= 3rd yang),<br />
because the Foot Taiyang (Bl) and Foot Shaoyin (Ki) constitute the “external-internal, yin-yang”<br />
system of relationship.”<br />
II - N.V.N.:<br />
Kunlun (Bl 60), jing (river- fire) point of the Foot Taiyang (Bl) is located 0.5 cun behind<br />
the external malleolus in a crease above the calcaneus.<br />
According to Tongren, this point must be needled to a depth of 0.3 cun. Needling this<br />
point during pregnancy risks provoking abortion.<br />
Zhang jing Yue states: “Gu Bi is an illness localizing in the yin part. Hypersudation and<br />
anxiety are also from ailments localizing in the yin part. Consequently, when the yin Source is in<br />
insufficiency, perverse energy is retained in the interior. In Chapter 20 (“The Five Perverse”) of<br />
this same classic, Paragraph 4, the text states: “Perverse energy localized in the kidney is the<br />
origin of bone pain and of the illness yin Bi (obstruction of yin). It is therefore recommended to<br />
needle Yongquan (Ki 1) and Kunlun (Ki 60)”. As a result, the Gu Bi described in this chapter is<br />
the same ailment as that cited in the previous chapter.”<br />
2. Conforming to the laws of the 5 movements.<br />
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PARAGRAPH 5<br />
Figure 72<br />
Energetic liason of the kidney with the lung and heart.<br />
An injury with strong hemorrhage or a direct attack of wind<br />
(Zhongfeng) and cold (Zhonghan) or also a serious fall... causes laxity<br />
of the limbs with inability to move. This ailment bears the name Ti Duo<br />
(immovable body). One must needle San Jie Jiao (three reunions-meetings)<br />
(3), located below the umbilicus.<br />
San Jie Jiao is a point of reunion of 3 vessels: yangming (St), taiyin<br />
(Sp) and renmai (CV), located 3 cun below the umbilicus. This point is<br />
none other than guan yuan (CV 4).<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“Paragraphs 1, 2 and 3 of this chapter are devoted to the attack of the skin, flesh and<br />
bones by cold and heat, that is to say, the illness of the energy of the 3 yin. As for Paragraph 5,<br />
it involves the change in blood and energy at the level of the epidermo-dermal system whose<br />
display must be appreciated at the level of taiyin and yangming, conforming to the mutual<br />
relationship of yin and yang, of the blood and energy.<br />
3. See the classification of “Meeting-reunion” points in M.T.C. - N.V.N. Edition.<br />
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524.
“An injury with abundant hemorrhage...” denotes “injury” of the blood and “aggression of<br />
wind...”, explains that of the ying (nutritive) and wei (defensive) energies.<br />
The energy heats up the body, and blood, humidifies it. The body is immovable because the<br />
blood and energy are “injured”. blood and energy, which maintain the muscles and warm up the<br />
flesh, are produced by the yangming from Cereal jing (nutritive energy). Chongmai and renmai<br />
(CV) spread them to the cutaneous system. This is why one must needle guanyuan (CV 4) in order<br />
to activate the source-movements of the blood and energy at San Jie Jiao, that is to say, at the<br />
point of reunion-Meeting of the yangming, taiyin and renmai (CV) (4).<br />
PARAGRAPH 6<br />
1. In Jue Bi (Obstruction/Afflux), the energy affluxes toward the top,<br />
up to the abdomen. One must needle the luo point of the yin channel or<br />
of the yang channel related to this ailment. In other words, one must<br />
carefully discern the channel affected in order to disperse it if it<br />
concerns the yang channel, and tonify it if it concerns the yin<br />
channel.<br />
2. The artery at each side of the neck is renying (carotid). The<br />
point renying (St 9), located on the anterior border of the<br />
sternocleidomastoid muscle, belongs to the Foot Yangming (St).<br />
Behind this muscle is the point Futu (LI 18), belonging to the Hand<br />
Yangming (LI).<br />
To the side of this muscle is found the point Tianyou (SJ 16),<br />
belonging to the Hand Shaoyang (SJ).<br />
Still further behind is Tianzhu (Bl 10), belonging to the Foot Taiyang<br />
(Bl).<br />
Below the axillary fold (on the external side of the brachial<br />
biceps) is the point Tianfu (Lu 3), belonging to the Hand Taiyin (Lu).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph defines Jue Bi (Blockage/Afflux) and its treatment.<br />
Jue Bi is due to an “obstruction/pain” (algoparesthesia) located at the lower part of the<br />
body (lower limbs), causing an afflux of energy of the 3 yang toward the abdomen without<br />
reaching the cephalic region. This is why, to disperse the yang channel is to eliminate the afflux<br />
of the energy, and to tonify the yin channel is to incite yin to produce yang.”<br />
II - Ma Shi instructs:<br />
“In “Bi” disease (algoparesthesia/obstruction) causing an afflux of energy toward the top,<br />
up to the abdomen, it is necessary to needle the luo of the yin channel and the luo of the yang<br />
channel. At the yang channel, one must apply the technique of dispersion, and at the yin<br />
channel, the technique of tonification. Moreover, according to the site of the illness (at the upper<br />
or lower limb), one adds one of the following “windows of heaven” points:<br />
_ renying (St 9), located 1.5 cun from the upper edge of the thyroid cartilage in front of<br />
the sternocleidomastoid muscle. This point is intended to explore, in global fashion, the energetic<br />
4. guanyuan (CV 4) is also the site of arrival of the Chongmai.<br />
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525.
state of the 5 organs. Needling must not exceed 0.4 cun depth.<br />
_ Futu (LI 18), located 3 cun outside the upper border of the thyroid cartilage between the<br />
two fascia of the sternocleidomastoid muscle. The needling must not exceed 0.3 cun depth.<br />
_ Tianyou (SJ 16), located behind Futu (LI 18). Needling is to 0.5 cun depth; the needle is<br />
left in place during 3 expirations. It is recommended not to tonify it.<br />
_ Tianzhu (Bl 10), located behind Tianyou (SJ 16). Needling is to a depth of 0.3 cun and<br />
the needle left in place for no longer than 3 expirations.<br />
_ Tianfu (Lu 3), located on the brachial artery, 3 cun beneath the anterior end of the<br />
axillary fold. This artery is directed toward the hand, hence the name Bi taiyin which responds to<br />
the Hand Taiyin (Lu)”.<br />
III - N.V.N.:<br />
This paragraph justifies the therapeutic action of the luo points and the points called<br />
“windows of heaven” in the treatment of Jue Bi (obstruction-afflux).<br />
Zhang jing Yue states:<br />
“Afflux (Jue) starting at the 4 limbs is always associated with the “Bi” phenomenon<br />
(obstruction). This afflux ascends up to the abdomen. This is why one must needle gongshun<br />
(Sp 4), luo point of the Foot Taiyin (Sp), and Fenglong (St 40), luo point of the Foot Yangming (St),<br />
to recuperate the energy of the 4 limbs. In all cases, one must carefully discern the localization of<br />
the illness in order to disperse the Foot Yangming (St), often in fullness, and to tonify the Foot<br />
Taiyin (Sp), often in emptiness.”<br />
PARAGRAPH 7<br />
Afflux of perverse yang at the level of the yang channels is the<br />
origin of headache and thoracic fullness with difficulty breathing.<br />
One must needle renying (St 9).<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“This paragraph 7 and the 4 others following are devoted to the study of jue ni (flow in the<br />
wrong way/afflux). Each case of jue ni possesses a particular system of classification. The<br />
treatment must therefore be done as a function of the channel effected.<br />
In this paragraph, the headache is of “yangming” origin. The contrary flow of the energy of<br />
yangming reaches up to the abdomen, without being able to reach renying (St 9), to ascend to the<br />
head, hence headache.<br />
Because the energetic afflux occurs at the zhongjiao (middle jiao), the thorax is found in a<br />
state of fullness, hence respiratory difficulties.<br />
Therefore, in this case of headache with thoracic fullness and difficulty breathing, one<br />
must needle renying (St 9) to make the energy circulate.<br />
PARAGRAPH 8<br />
In sudden aphonia following an afflux of the energy, one must<br />
needle the point Futu (LI 18) and bleed the root of the tongue.<br />
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526.
EXPLANATIONS AND COMMENTARIES 527.<br />
Zhang Shi explains:<br />
“metal governs the voice and the heart, speech. The Hand Yangming (LI) governs the energy<br />
and belongs to metal. This is why the afflux of the energy of yangming toward the bottom causes<br />
stiffness of the tongue. One must needle Futu (LI 18) and bleed the “root of the tongue”.<br />
here, “root of the tongue” designates the point Fengfu (GV 16), belonging to Dumai (GV).<br />
Needling is to a depth of 0.3 cun; moxabustion is strictly forbidden at the risk of provoking<br />
mutism.”<br />
PARAGRAPH 9<br />
In sudden deafness with decreased visual acuity, one must needle<br />
Tianyou (SJ 16).<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“The Hand Shaoyang (SJ) penetrates into the ear and arrives at the external tip of the<br />
eyebrow.<br />
In the event of afflux of the Foot Shaoyang (GB), stagnation takes place above, at the level<br />
of the Hand Shaoyang (SJ), hence severe deafness and disturbance of visual acuity. One must<br />
needle Tianyou (SJ 16).”<br />
PARAGRAPH 10<br />
In spasm and severe convulsions or in sudden vertigo with<br />
difficulty walking, it is necessary to needle Tianzhu (Bl 10).<br />
EXPLANATIONS AND COMMENTARIES<br />
Zhang Shi explains:<br />
“The Foot Taiyang (Bl) controls the muscles. This is why violent spasms, sudden<br />
convulsive fits and vertigo always brings about difficulty walking.<br />
The Foot Taiyang (Bl) starts at the point jingming (Bl 1), located at the internal canthus of<br />
the eye. Obstruction of the energy of this channel is the cause of these clinical manifestations;<br />
one must needle Tianzhu (Bl 10).”<br />
PARAGRAPH 11 528.<br />
Severe polydispsia (Bao Dan) is due to an afflux of energy which<br />
occurs in the interior. In this case, the liver and lung confront one<br />
other and blood leaks from the nose and mouth (epistaxis and<br />
hematemesis); one must needle Tianfu (Lu 3).<br />
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EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Bao Dan” designates a great thirst which occurs violently.<br />
The liver contains a vessel which is directed to the lung. By this path, its energy affluxes<br />
violently toward the lung. It is said that it is a question of a confrontation of liver and lung.<br />
The lung governs energy, and the liver, blood. The afflux of the energy takes place then in<br />
the interior; as a result, blood collects and overflows toward the top, hence epistaxis.<br />
The lung is also the source of production of water. During its confrontation, the<br />
production of water is slowed, hence great thirst. Needling Tianfu (Lu 3) is intended to aid the<br />
energy in circulating in order to curb the afflux phenomenon.<br />
The term Bao Dan (violent manifestation of the energy) designates the Jue (afflux)<br />
syndrome. This is why the word Bao (violent, sudden) is used in the various paragraphs above.”<br />
II - Ma Shi clarifies:<br />
“Bao Dan (great thirst) manifests in the course of a great heat with afflux of the energy<br />
from the interior (of the organism). here, the phenomenon of afflux originates from the<br />
confrontation of the liver and lung, that is to say, from “2 fires”, responsible for choatic<br />
circulation, hence epistaxis and hematemesis.”<br />
PARAGRAPH 12<br />
The “5 Great windows” cited in the previous paragraphs are<br />
grouped under the name Tian You Wu Bu (group of 5 Great windows of<br />
heaven).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This phrase is the conclusion of the 5 preceding paragraphs. The energetic points used<br />
make up part of the group Tian You (window of heaven- SJ 16). Therefore, when our masters of the<br />
past used one of these points, they resorted to all the points of the same group, as in phytotherapy<br />
we name the magistral formula as a function of the principal component.”<br />
II - Zhang Shi states:<br />
“The word You means window.<br />
The elders compared certain points of the region of the head and neck to “windows” of the<br />
great palace because these points are intended to aerate the energy. When afflux of the energy<br />
occurs below, the jingmai of the cephalic region are obstructed, hence diminution of visual and<br />
auditory acuity.<br />
Clinical manifestations such as sudden aphonia, violent convulsive fits, vertigo...<br />
originate from the afflux of energy of the 3 yang from below upward.<br />
• Question:<br />
In Chapter 2 (“Origin of the shu-antique points”) of this classic, during the study of the<br />
jingmai, the 6 channels of the 3 yang of the foot and hand are considered in their group, while in<br />
this Chapter 21, only the Hand Yangming (LI), Hand Shaoyang (SJ), Foot Yangming (St) and Foot<br />
Taiyang (Bl) are used to determine the Dai You (Great windows). Why?<br />
• response:<br />
The energy of taiyang originates from the water of the bladder; that of the shaoyang takes<br />
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its source from the level of Ministerial fire of Mingmen and that of yangming is created at the<br />
level of the stomach bowel, dependent on zhongjiao (middle jiao).<br />
In the study of the jingmai, the 6 channels of the the foot and hand constitute the basic<br />
components, and in the study of the 2 energies, one envisions the 3 yin and 3 yang.<br />
Hand Yangming (LI) and Hand Taiyin (Lu) form one “external-internal, yin-yang” system<br />
of relationship controlling the energetic circulation.<br />
The study of the group of these components (Foot Taiyang, Hand Shaoyang, hand and Foot<br />
Yangming) permit establishment of the system of Wu Dai You (5 Great windows) (Figure 73)”.<br />
Figure 73:<br />
“Five Great windows of heaven” (Tian You Wu Bu).<br />
III - N.V.N.:<br />
The French-German version of this difficult passage (Paragraph 12) does not conform at<br />
all to the thinking of the text. A loyal translation must be the work of clinicians perfectly<br />
integrating the two medicines, Oriental and Western, in order to grasp the importance of this<br />
group of points called “Great windows of heaven”, one of the fundamental basis of the daily<br />
practice of acupuncture. Yet, the study of these energetic points forms part of the education<br />
program of Acupuncture/Moxabustion in Europe since 1971 (5).<br />
5. See M.T.C. - N.V.N. Edition - 1971 and 1984.<br />
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530.
PARAGRAPH 13<br />
The Hand Yangming (LI) possesses a vessel which penetrates into<br />
the lower maxilla and branches to the teeth. The point of penetration is<br />
called Daying (St 5). In dental pains of the lower maxilla, one must needle<br />
the Hand Yangming. In the event of fear of cold (6), one must tonify it,<br />
and in the event of absence of fear of the cold, one must disperse it.<br />
531.<br />
The Foot Taiyang (Bl) possesses a vessel which penetrates into the<br />
malar bone and branches into the teeth, and the point which connects<br />
to the teeth is Jiaosun (SJ 20). Therefore, in dental pains of the upper<br />
maxilla, one must needle the region near the nose and upper maxilla.<br />
During attack, this vessel is in a state of fullness; one must disperse it,<br />
and in the event of emptiness, one must tonify it. This technique<br />
constitutes what one calls “needling outside the nose”.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“1. The previous paragraphs justify the passage of the energy of the 3 yang at the level of<br />
Dai You (Great windows), while this one defines the Loumai as little vessels of communication in<br />
accord with the adage: “When the great vessels end, the little vessels begin... like a string of<br />
pearls without linking.” In other words, the energy manifests at Dai You and spreads outside the<br />
channels via the qi Jie (paths of emergence or diffusion of the energy) (7). As for the energy<br />
circulating within the channels, it passes to another channel via the route of the luomai; in the<br />
interior as at the exterior, this circulation is perpetual.<br />
2. The Hand Yangming (LI) has a vessel which penetrates into the point Daying (St 5) and<br />
infiltrates into the lower maxilla and root of the teeth. Therefore, the energy of Hand Yangming<br />
(LI) communicates with that of the Foot Yangming (St) via the luomai. For this reason, when the<br />
lower maxilla is affected, one must needle the Hand Yangming (LI).<br />
3. The Foot Taiyang (Bl) has a vessel which penetrates into the malar bone and from there<br />
it reaches the point Jiaosun (SJ 20), belonging to the Hand Shaoyang (SJ).<br />
At the level of the face, the energy of the Hand Taiyang (SI) has a vessel which directly<br />
reaches the Foot Taiyang (Bl). As a result, it also communicates with that of the Hand Shaoyang<br />
(SJ). This is why, it is necessary to needle the side of nose and the front of the maxilla, that is to<br />
say, the luomai of taiyang, when the lower maxilla is affected.”<br />
II - Ma Shi states:<br />
“The original text uses the term Bi yangming to designate the Hand Yangming (LI) because<br />
the word “Bi” designates the arm.<br />
The Hand Yangming (LI) arrives at Quepen (supraclavicular fossa), reaches the points<br />
Tianding (SI 17) and Futu (LI 18), crosses the cheekbone, penetrates into the root of the teeth,<br />
goes around the upper lip, crosses opposite channel at the point renzhong (GV 26), located at the<br />
upper part of the naso-labial groove under the nose, goes back up toward the base of the opposite<br />
root, to the points heliao (LI 19) and yingxiang (LI 20), to unite with the Foot Yangming (St).<br />
A vessel leaves from the point Futu (LI 18) toward Daiying (St 5), belonging to the Foot<br />
yangming, to penetrate deeply into the lower maxilla. For this reason, in the event of dental pain<br />
6. This must mean “fear of cold drinks”.<br />
7. qichong (St 30).<br />
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of the lower maxilla, one must needle the points of the Hand Yangming (LI), such as Shangyang<br />
(LI 1), Erjian (LI 2), Sanjian (LI 3), hegu (LI 4)..., which all have a sedative action on dental pain.<br />
These points are needled in dispersion in the event of fullness and in tonification in the event of<br />
emptiness.<br />
The Foot Taiyang (Bl) also possesses a vessel which penetrates into the malar bone and<br />
branches into the teeth. This vessel is connected to the Hand Shaoyang (SJ), whose point of<br />
penetration is Jiaosun (SJ 20) (8). In the case of dental pain of the upper maxilla, the path of the<br />
Foot Yangming (St) is affected; one must needle Juliao (St 3), Dicang (St 4), heliao (LI 19),<br />
yingxiang (LI 20)... .” (Figure 74)<br />
III - N.V.N.:<br />
This paragraph deals with dental pain. (Figure 74)<br />
Figure 74:<br />
Connection of Jiaosun (SJ 20) with the upper maxilla<br />
and that of Daying (St 5) with the lower maxilla.<br />
8. See classification of “Meeting-reunion” points in M.T.C. - N.V.N. Edition.<br />
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PARAGRAPH 14 533.<br />
The Foot Yangming (St) possesses a vessel which ascends to the<br />
base of the nose to join the internal canthus of the eye. The point of<br />
penetration is Huanlu (GB 5) , where little vessels leave from to the mouth<br />
and from the mouth, they link to the “root of the eye”.<br />
One must analyze the disease well before needling according to the<br />
technique of dispersion in the event of excess and tonification in event<br />
of insufficiency. The opposite treatment worsens the disease.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The previous paragraph and this one shows the well-organized trajectories of the 3 yang<br />
channels.<br />
The energy of the 3 yang goes toward the top, exteriorizes at Dai You (Great windows),<br />
circulates following the Hand Yangming (LI), Foot Shaoyang (GB), Foot Yangming (St) and Foot<br />
Taiyang (Bl) and forms, in this way, the routes of connection (Luo) of the 6 channels of foot and<br />
hand.<br />
The Hand Taiyang (SI) has a vessel which penetrates into the nose and face; the point of<br />
penetration is Huanlu (GB 5), belonging to the Foot Shaoyang (GB). As a result, the energy of the<br />
Hand Taiyang (SI) circulates according to the path of the luo (branch) in order to link up to the<br />
Foot Shaoyang (GB) which brings it toward the mouth and eyes.<br />
One must therefore diagnose the illness well before needling. If the illness is located at<br />
the taiyang (SI) with excess of the luo (branch) and insufficiency of the shaoyang (GB), one must<br />
disperse the energy in excess and tonify the energy in insufficiency; the opposite worsens the<br />
illness.<br />
• Question:<br />
The Foot Yangming (St) and Hand Yangming (LI) have a mutual relationship; this is the<br />
Natural Dao. But how do you explain the union of the taiyang (Bl) with the shaoyang (GB)?<br />
• Answer:<br />
The energy of taiyang and that of shaoyang have their ”fire-water” source from the natural<br />
world. In comparing them to the “Two Principles” (Er ni), one distinguishes “4 Aspects”<br />
(si Zang) (9). This is why:<br />
_ at the 1st and 2nd month, taiyang and shaoyang govern the energy.<br />
_ at the 5th and 6th month, taiyang and shaoyang also govern the energy.<br />
These phenomena bear the name “reciprocal unions”. 534.<br />
_ here, the word yangming implies the sense of union of 2 yang, factor of the creation of<br />
light (Ming). For this reason, the energy of yangming governs the 3rd and 4th month (Lunar).<br />
The Dao of yin-yang is profound! Their transmutations are perpetual. If we grasp the<br />
meaning of the reason for the mutation, the problem of yin and yang is no longer discussed.”<br />
II - On this subject, Zhang Shi also cites the “Question-Answer” of Zhou Ge Hong (281-341 A.D.):<br />
“Question:<br />
The energy of taiyang “opens” to the exterior and governs the skin and hair; that of<br />
yangming governs the dermis and sweat gland system, and that of shaoyang governs the “hinge”<br />
9. The “2 Principles” and “4 Aspects” are terms used in the I jing (Book of Changes) to study the principles of<br />
change/mutation.<br />
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egions, the hips and ribs. But here, the study is centered on the energy of the 3 yang in being<br />
uniquely based on the routes of the channels directed toward the top to exteriorize at the level of<br />
the head and face. Why?<br />
Answer:<br />
here, it is the routes of ascent/descent and entering/exiting which are studied. The yin<br />
energy and yang energy enter and exit... . If the skin and hair are attacked by cold or heat, one<br />
must needle the Taiyang and taiyin. If it is the flesh and muscles that are affected, one must<br />
needle the upper portion of the 3 yang because of the existence of the ascending/descending<br />
movements. When perverse energy attacks the facial region, it progresses to the bottom via the<br />
yangming; if it attacks the cervical region, it descend via the taiyang; if it attacks the region of<br />
the cheek, it evolves toward the bottom via the shaoyang.<br />
The energy of the 2nd yang circulates within the region located between the muscles and<br />
epidermo-dermal system. This is why perverse energy attacks yang (external) in the first place,<br />
then reaches the channels that are the paths of communication of interior/exterior,<br />
ascent/descent, entering/exiting in constant movement. When these movements are hampered or<br />
slowed, the circulatory system is thrown out of order.”<br />
III - N.V.N.:<br />
The evolutive phases of yin and yang in the course of the 4 seasons and the formation of<br />
the yangming and jueyin are meticulously studied by Zhang jing Yue (1563-1640 A.D.):<br />
“The 1st, 2nd and 3rd months (Lunar) respond to yang in yang. This is the phase of<br />
birth/growth of yang; the yang energy progresses toward the front at the left side and toward the<br />
back at the right side... .<br />
The 4th, 5th and 6th months respond to yin in yang. This is the phase of progressive<br />
decline of yang and the birth/growth of yin... .<br />
During the year, the yang energy gathers together at the Chen (V) and si (VI) months. This<br />
phenomenon bears the name “reunion of 2 yang at the front” (Figure 75), nicknamed “yangming”, a<br />
word implying the sense of maximum amplitude of yang energy. 535.<br />
The 7th, 8th and 9th months respond to yin in yin. This is the phase of progression of yin;<br />
the 7th month is the period of birth of yin. The energy progresses toward the front at the right<br />
side and toward the back at the left side... .<br />
The 10th, 11th and 12th months respond to yang in yin. This is the phase of progressive<br />
decline of yin and progressive appearance of yang... .<br />
During the year, the yin energy unites to the Xu (XI) and Hai (XII) months. This<br />
phenomenon bears the name “reunion of 2 yin at the back” (Figure 75), nicknamed “jueyin”, a<br />
word implying the sense of maximal amplitude of yin energy.”<br />
This is the method of overall calculation of the excessive state and insufficient state of<br />
yin and yang during the year.<br />
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Figure 75:<br />
reunion of the 2 yang called “yangming”.<br />
reunion of the 2 yin called “jueyin”.<br />
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PARAGRAPH 15 536.<br />
The Foot Taiyang (Bl) possesses a vessel which reaches the nucha<br />
and penetrates into the brain, where it joins with the “root of the eyes”<br />
(ophthalmic area).<br />
In the case of pronounced headache (encephalgia) and acute<br />
ophthalmalgia, one must needle the point Yuzhen (Bl 9) located above the<br />
2 tendons of the nucha. This point contains a vessel that penetrates<br />
deeply into the brain and exteriorizes at the level of the yangqiao and<br />
yinqiao, where the yang energy enters into the yin and the yin energy<br />
exits from the yang. When the yang energy turns toward excess, it<br />
provokes opening of the eyes (insomnia), and when the yin energy<br />
turns toward excess, it causes closure of the eyes (hypersomnia).<br />
EXPLANATIONS AND COMENTARIES<br />
I - Zhang Shi explains:<br />
“This paragraph justifies use of the point Yuzhen (Bl 9) in the treatment of headache and<br />
eye pain on the one hand, and on the other hand, the existence of the point jingming (Bl 1), site of<br />
reunion of the yinqiao and yangqiao, that is to say, site of causality of insomnia and hypersomnia.<br />
reaching the occipital region, the Foot Taiyang (Bl) sends a vessel off into the brain; the<br />
point of penetration is called Yuzhen (Bl 9), and the area of arrival of the energy of taiyang bears<br />
the name “root of the eyes” (ophthalmic area). The entire ocular system depends on this root, and<br />
all headaches and eye pain of cerebral origin are treated by this point.<br />
The site of penetration of this vessel into the brain is also the area where the yinqiao and<br />
yangqiao end. It is therefore the site of reunion of yin and yang of the entire organism.<br />
The entering of the energy of the yangqiao into the yinqiao and the exiting of the energy of<br />
the yinqiao by way of the yangqiao is affected at the level of the point jingming (Bl 1), located at<br />
the internal canthus of the eye. When the yang energy is in excess at this level, it brings about<br />
the opening of the eyes (insomnia), and when the yin energy is in excess, it provokes closure of<br />
the eyes (hypersomnia).<br />
II - N.V.N.:<br />
This paragraph explains the relationship of the ocular organs with the brain. Because:<br />
_ a vessel leaves from Yuzhen (Bl 9) which penetrates into the ophhalmic area of the brain,<br />
and from there, it unites with the internal canthus of the eye, where jingming (Bl 1) occurs, point<br />
of “reunion-meeting” (10) of 4 vessels: Hand Taiyang (SI), Foot Taiyang (Bl), yinqiao and yangqiao<br />
(Figure 76).<br />
_ the external occipital protuberance is the site of terminal gathering of the two curious<br />
vessels, yinqiao and yangqiao.<br />
_ Yuzhen (Bl 9), located at the supero-external border of the of the external occipital<br />
protuberance, has a therapeutic action evident on headache and eye pain with sensation of having<br />
bulging eyes and dimunition of visual acuity.<br />
10. This group of points is described in M.T.C. - N.V.N. Edition.<br />
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PARAGRAPH 16<br />
Figure 76:<br />
The “root of the eyes” (ophthalmic zone) and its connections<br />
In afflux of heat (re Jue), one must needle the points of the Foot<br />
Taiyin (Sp) and Foot Shaoyin (Ki) and leave the needles in place a long<br />
time (11).<br />
In afflux of the cold (han Jue), one must needle the points of the<br />
Foot Yangming (St) and Foot Shaoyang (GB) and leave the needles in<br />
place a long time (12).<br />
11, 12. In some modern versions of the Lingshu, shaoyin (Ki) and shaoyang (GB) had been erroneously reversed. See<br />
commentaries of Zhang Shi above.<br />
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537.
EXPLANATIONS AND COMMENTARIES 538.<br />
Zhang Shi explains:<br />
“Afflux of cold and afflux of heat originate from the disharmony of yin and yang.<br />
When this disequilibrium is located at the exterior, it causes illness of cold or heat at the<br />
level of the skin and flesh. But when it is located in the interior, at the yin Root and yang Root, it<br />
is at the origin of the afflux of the cold or of heat..<br />
Chapter 45 (“Essay on Afflux”- Jue lun) of the Suwen states:<br />
The insufficiency of yang energy of the bottom causes the afflux of cold, and the<br />
insufficiency of yin energy at the bottom is responsible for the afflux of heat.<br />
Because the afflux of heat is due to the domination of the energy of the 3 yang of the foot,<br />
one must tonify the yin part, that is to say, to needle the points belonging to the Foot Taiyin (Sp)<br />
and Foot Shaoyin (Ki) and leave the needles in place a long time until the appearance of the “cold”<br />
energy at the level of the needling.<br />
The afflux of cold originates from the victory of the energy of the 3 yin of the foot. It is<br />
necessary to tonify the yang part of the foot, that is to say, to needle the points belonging to the<br />
yangming (St) and shaoyang (GB) and allow the needles to remain in place a long time until the<br />
appearance of the “heat” energy at the level of the needling.”<br />
PARAGRAPH 17<br />
In tongue protrusion, with salivation and anxiety, one must needle<br />
the Foot Shaoyin (Ki).<br />
EXPLANATION AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“The protrusion of the tongue follows a laxity of the lingual muscles.<br />
This paragraph justifies the disharmony of yin and yang, of top and bottom. Because, at the<br />
top, shaoyin (He) is found and is the Imperial fire which commands, and at the bottom is the<br />
“water Organ”. The energy of water below and that of fire above enter into exchange. In the event<br />
of insufficiency of the kidney, “water” energy does not succeed in reaching fire-heart, hence<br />
loosening of the lingual muscles. This is why it is necessary to needle the Foot Shaoyin (Ki) to<br />
reestablish the connection of these two organs.”<br />
II - N.V.N.:<br />
relaxation of the lingual muscles with salivation is a syndrome associated with the<br />
insufficiency of kidney yin in the inablity to temper heart-fire. This is why it is necessary to<br />
needle kidney yin. (Figure 77)<br />
Zhang jing Yue clarifies: “This Paragraph 17 and the following two deal with the<br />
syndromes of Cold and heat. Protrusion of the tongue, with diarrhea and anxiety, is due to the loss<br />
of the energetic receptive function of kidney yin. One must tonify it.”<br />
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539.
PARAGRAPH 18<br />
Figure 77:<br />
Etio-pathophysiology of protrusion of the tongue.<br />
In trembling from cold with clicking of the teeth, absence of<br />
sweating, abdominal bloating and anxiety, one must needle the point of<br />
the Hand Taiyin (Lu).<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“Trembling from cold, clicking of the teeth...” are due to insuficiency of essential energy.<br />
This is why one must tonify the Hand Taiyin (Lu).<br />
II - Zhang Shi clarifies:<br />
“This paragraph demonstratess the disharmony of yin and yang in the interior and at the<br />
exterior. According to the Neijing, “The yang energy associated with yin transforms into<br />
sweat...”because superficial and exterior are yang, and deep and interior are yin. The yin-Ye<br />
(organic liquid) (13) of the interior depend on the yang energy of the exterior to be excreted in<br />
the form of sweat. One must then needle the Hand Taiyin (Lu) to ventilate the energy at the<br />
level of the skin, in order to activate the circulation of the organic liquid, because the Hand<br />
Taiyin (Lu) controls the formation and spreading of the organic liquid of the entire body.”<br />
13. Precisely, the word “Ye” signifies “viscous liquid”.<br />
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III - N.V.N.:<br />
The previous paragraph shows the principle of “Top-Bottom”, while this one studies that<br />
of “interior-exterior”. These principles constitute the paths of “Ascent/Descent” and “Entry-<br />
Exit” of yin and yang.<br />
As a result, the words “Cold” and “heat” are employed in this chapter to explain the states<br />
of disequilibrium of yin and yang in order to recommend appropriate treatment.<br />
PARAGRAPH 19<br />
In the syndrome of emptiness, one must needle at the moment of<br />
departure of the energy, and in the syndrome of fullness, at the moment<br />
of the arrival of the energy.<br />
EXPLANATINS AND COMMENTARIES<br />
I - Ma Shi explains<br />
“This paragraph explains the tecnhniques of tonification and dispersion. In emptiness,<br />
one tonifies the energy in orienting the needle in the direction of the energy, and in fullness,<br />
dispersion is performed in orienting the needle in the direction opposite to the circulation.”<br />
II - Zhang Shi describes:<br />
“Emptiness” implies the sense of insufficiency of essential energy, and “fullness”, the<br />
sense of fullness of perverse energy. In other words, the fullness of perverse energy always<br />
causes the emptiness of the essential energy.”<br />
III - N.V.N.:<br />
Tonification and dispersion constitute the two fundamental gears of the practice of<br />
acupuncture and moxabustion.<br />
Tonification has for a goal activating the vital functions of the organism, of intensifying<br />
mental and physical tonus in light of restoring force and vigor, indispensible in the struggle of<br />
life.<br />
Dispersion has the objective of neutralizing the perverse energies, of expelling them in<br />
light of establishing physiologic equilibrium. In all likelihood, it acts to reinforce the defense<br />
mechanism of the organism. 541.<br />
Tonification and dispersion work toward harmonizing the functioning of the organism.<br />
Tonification is indicated in the event of emptiness, and dispersion, in the event of fullness.<br />
Besides the techniques of tonification and dispersion mentionned in this paragraph, still<br />
others are also considered clinically:<br />
1. Technique based on speed at the instant of implantation of the needle:<br />
a) Tonification:<br />
_ stick the needle in well, slowly<br />
_ slightly turn the needle<br />
_ at the instant of needle withdrawal, observe a little pause when it arrives just under the<br />
skin<br />
_ remove the needle rapidly.<br />
b) Dispersion:<br />
_ push well the needle in rapidly<br />
_ turn rapidly<br />
_ remove slowly.<br />
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2. Technique based on the characteristics of the movements transmitted to<br />
the needle:<br />
a) Tonification:<br />
_ transmit rotatory movements to the needle in counter-clockwise direction (turned left)<br />
b) Dispersion:<br />
_ transmit clockwise rotatory movements (turned right) to the needle.<br />
3. Technique based on the nature of propulsion/thrust and retropulsion/<br />
reverse thrust of the energy:<br />
a) Tonification:<br />
_ After obtaining the flow of energy (deqi), continue to transmit to the needle strong<br />
advancing and weak retreating movements, first in the superficial, then deep, layer.<br />
b) Dispersion:<br />
_ The is the reverse process. It consists of transmitting weak thrusting movements and<br />
strong reverse thrusting movements to the needle, first in the deep, then the superficial, layer.<br />
4. Technique based on closing and opening the energetic point:<br />
a) Tonification:<br />
At the instant of retreat of the needle,<br />
_ rapidly remove the needle<br />
_ close off the energetic point by pressing on the opening of the puncture site. This act is<br />
intended to prevent the escape of the energy.<br />
b) Dispersion:<br />
_ enlarge the orifice of the needling site by stirring the needle in every direction. This<br />
maneuver is intended to facilitate the expulsion of the perverse energy.<br />
5. Technique based on the respiratory movements of the patient:<br />
a) Tonification:<br />
_ insert the needle in well, upon expiration<br />
_ remove it upon inspiration.<br />
b) Dispersion:<br />
_ insert the needle in well, upon inspiration<br />
_ remove it upon expiration.<br />
6. Technique combining inspiration and expiration:<br />
This consists of transmitting rotatory movements to the needle in two directions,<br />
clockwise and counter-clockwise. It is indicated in disputed cases where it is impossible to<br />
discern the emptiness or fullness and in particular cases characterized by the coexistence of<br />
emptiness and fullness.<br />
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542.
PARAGRAPH 20<br />
In spring, needle the luomai; in summer, the dermal and sudorific<br />
points; in fall, the points belonging to qi Kou; in winter, the jing and shu<br />
points.<br />
Needle the luomai to treat ailments of the skin.<br />
Needle dermal and sudorific points to treat ailments of the flesh.<br />
Needle points responding to qi Kou to treat neuromuscular<br />
ailments.<br />
Needle the jing and shu points to treat osteo-medullary ailments.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“This paragraph presents the method of needling according to the “4 Seasons”.<br />
In spring, it is advised to puncture the luomai because luo points treat cutaneous<br />
ailments, like Ligou (Li 5), luo point of the jueyin (Li). (14)<br />
In summer, it is advised to needle the points of the flesh because these treat dermal<br />
ailments, like the points belonging to the heart and small intestine.<br />
In fall, it is advised to needle the points belonging to qi Kou (radial pulse) because these<br />
treat neuromuscular ailments.<br />
In winter, it is advised to needle the jing and shu points because these points treat osteomedullary<br />
ailments, like Fuliu (Ki 7) and Taixi (Ki 3) of the Foot Shaoyin (Ki)<br />
II - Zhang Shi specifies: 543.<br />
“This paragraph describes the different layers of the body responding to the 4 seasons,<br />
because the blood and energy of the living being circulates in accord with the “entry/exit”<br />
movements of yin and yang of the natural world. This is why:<br />
_ in spring, one needles the luo points, and in summer the points of the flesh because,<br />
during spring and summer, the energy circulates from the interior toward the exterior (from yin<br />
toward yang).<br />
_ in fall, one needles the points belonging to qi Kou, and in winter, the jing and shu points<br />
because, during fall and winter, the energy circulates from the exterior toward the interior (from<br />
yang toward yin).<br />
These paths of entering and exiting respond to the circulation of the blood and energy of<br />
the human being and to the climatic movements of the 4 seasons.”<br />
III - N.V.N.:<br />
The choice of points responding to spring and summer have been explained in Chapter 19<br />
(“Energies of the 4 Seasons”- si She qi) of this classic. As for the points used during fall and<br />
winter, here is the explanation of Zhang jing Yue:<br />
a) The phrase “In fall, one needles the points responding to qi Kou” implies the sense of<br />
needling the points of the Hand Taiyin (Lu) which respond to the energy of metal-Fall circulating<br />
14. This luo point (Li 5) is specific in the treatment of vulvar and scrotal pruritis.<br />
at the level of qi Kou (right radial pulse). Qi kou, being the site of “Great reunion of the Vessels”,<br />
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these points can treat neuromuscular ailments.<br />
b) The phrase “In winter, one needles the jing shu points...” does not mean that it involves<br />
the jing (4th shu antique) and shu (3rd shu antique) points, but the energetic points (shu, in<br />
movement) having a relationship to the energy of the organ.”<br />
The latter analysis of Zhang jing Yue is based on the words jing (channel) and shu<br />
(energetic point). For our part, we lean toward the explanation of Ma Shi (see above).<br />
PARAGRAPH 21<br />
The energy of the 5 organs exteriorizes at the level of 5 regions:<br />
_ region of Futu<br />
_ region of the calf<br />
_ region of the back<br />
_ region of the Back shu points<br />
_ and region of the nucha.<br />
When abscess (anthrax) manifests in one of these regions, death is<br />
inevitable.<br />
EXPLANATIONS AND COMMENTARIES 544.<br />
I - Ma Shi explains:<br />
“This paragraph points out the seriousness of abscesses localized in one of the 5 regions<br />
cited above.<br />
The 5 organs, although internal, are in relation to the entire body, particularly with the<br />
following 5 regions:<br />
1. region of Futu (St 32), point belonging to the Foot Yangming (St), 6 cun above the knee.<br />
2. region of the calf, where the point Chenjin (also zhicheng- Bl 56) is found, a point<br />
prohibited from being needled; moxa 3 times.<br />
3. Median back region, where the Dumai (GV) is found.<br />
4. region of the Back shu points, like Feishu (Bl 13), to the side of and below the 3rd<br />
thoracic vertebrae, Pishu (Bl 20), to the side and below the 11th dorsal vertebra, etc.<br />
5.. region of the nucha, belonging to Dumai (GV) and taiyang (Bl).”<br />
II - Zhang Shi comments:<br />
“heaven and earth are not responsible for these abscesses. They originate only from the<br />
accumulation of blood and energy.<br />
The previous paragraphs study the localization of perverse energy within the different<br />
layers of the body: skin, flesh, muscles, bones...; while this one shows the relationship of the<br />
5 organs with the 5 regions. A simple modification of the factor “energy/blood” of one of these<br />
regions is sufficient for the abscess to form. For us, it is a matter here of the phenomena called<br />
“yin in yang” and “yang in yin”.<br />
The abscess can be of “wind-Cold” origin coming from the exterior or can following an<br />
internal perturbation of psycho-affective origin. They can also originate from a digestive<br />
disturbance or a disequilibrium of ying (nutritive energy) or wei (defensive energy). In all cases,<br />
yin and yang lose their connection, hence the confrontation of “2 heats” with pyogenic formation.<br />
Sometimes, these abscesses manifest on the arms and are fatal; sometimes they manifest on<br />
the back or nucha and are incurable. Therefore, one must determine the benign or malignant<br />
nature of these abscesses and the emptiness and fullness of the essential energy to evaluate the<br />
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prognosis of life or death.<br />
If these abscesses are of exogenous etiology, the good physician treats the skin first, then<br />
the flesh and muscles. If it is a question of abscesses of endogenous origin, one evacuates the<br />
“stagnant” energy toward the cutaneous system, avoiding that it not become inflammatory. In<br />
other words, in the beginning phase, the abscesses of these 5 regions are curable, and in the<br />
evoultive phase, toward pyogenic formation, they are incurable.”<br />
PARAGRAPH 22<br />
In illnesses starting on the arm, one must needle first the points<br />
of the Hand Yangming (LI) and Hand Taiyin (Lu) to facilitate sweating<br />
In illnesses beginning on the head, one must first needle the<br />
points of the Foot Taiyang (Bl) to favor sweating.<br />
In illnesses first affecting the legs, one must first needle the<br />
points of the Foot Yangming (St) to facilitate sweating.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“1. The arm is the region of passage of the Hand Yangming (LI) and Hand Taiyin (Lu). This<br />
is why, in illnesses localizing on the arm, one needles the points of these two channels to<br />
facilitate sweating to evacuate the perverse energy via the route of the sweat glands.<br />
2. The nucha is the site of passage of the Foot Taiyang (Bl). In the ailments localizing at<br />
the head and nucha, one needles the points on this channels to facilitate sweating to disseminate<br />
the perverse energy via the sweat gland route.<br />
3. The antero-external region of the leg is the site of passage of the Foot Yangming (St). In<br />
ailments of the leg, one needles the points on this channel to favor sweating to evacuate the<br />
perverse energy via the sweat gland route.”<br />
II - Zhang Shi describes:<br />
“This paragraph concerns the top and bottom of the body, certain places of which govern<br />
yin and yang.<br />
1. The upper half of the body is controlled by the Hand Taiyin (Lu) and Hand Yangming<br />
(LI). As a result, when the illness starts on the arm, it is necessary first to needle the points of<br />
these two channels to facilitate sweating.<br />
2. The energy of the Foot Taiyang (Bl) coming from the bladder exteriorize at the neck,<br />
nucha and head. In illnesses starting on the head, it is first necessary to needle the points of this<br />
channel, located in this region, to aid in sweating.<br />
3. The lower half of the body is controlled by the Foot Taiyin (Sp) and Foot Yangming (St).<br />
In illnesses starting on the leg, it is first necessary to needle the points of these two channels,<br />
located in this region, to favor sweating.<br />
The term “...starting on” implies that the illness begins at the bottom; but when it affects<br />
the entire bottom, it reaches the top and vice versa. 546.<br />
The term “...first” implies that yin and yang of the foot and hand have regions which<br />
govern them. But the energy of the 3 yin and that of the 3 yang do not remain immobile; their<br />
movements of “ascent/descent”, “entering and exiting” are reciprocal and perpetual, always<br />
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545.
connecting them together.”<br />
III - N.V.N.:<br />
This paragraph justifies the importance of the choice of channels in the practice of<br />
acupuncture and moxabustion.<br />
1. The Hand Taiyin (Lu) and Hand Yangming (LI) are specific in the treatment of ailments<br />
of the upper limbs.<br />
2. The Foot Taiyang (Bl) is specific in the treatment of ailments of the head.<br />
3. The Foot Yangming (St) is specific in the treatment of ailments of the lower limbs.<br />
PARAGRAPH 23<br />
Needling the Hand Taiyin (Lu) can provoke sweating.<br />
Needling the Foot Yangming (St) can also provoke sweating.<br />
This is why, during needling of the yin channel, if the sweating is<br />
too abundant, one must stop it by needling the yang channel; and<br />
during the needling of the yang channel, if the sweating is excessive,<br />
one must stop it by needling the yin channel.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Zhang Shi explains:<br />
“Sweat is the yin Ye (organic liquid) originating from “cereal” metabolism at the level of<br />
yangming (St).<br />
The taiyin (Lu) is the “master” of the energy. Its energy circulates within the external<br />
area of the body and brings with it the liquid substance in order to spread it within the organism.<br />
This distribution of organic liquid harmonizes the transformation of the energy. As a result, the<br />
Hand Taiyin (Lu) can provoke sweating.<br />
similarly, since sweat excreted by the sweat glands comes from the liquid substance<br />
metabolized at the level of the stomach, the Foot Yangming (St) can also provoke sweating.<br />
But the organic liquid needs the energy to circulate and the energy needs the organic<br />
liquid to permeate the organism and moisten the skin and hair. This is why, during the needling<br />
of the yin channel, if the sweating is excessive, one can curb it by needling the yang channel and<br />
vice versa, because yang is a substance which consolidates the external part of the yin and yin is<br />
a substance which consolidates the internal part of the yang,”<br />
II - N.V.N.:<br />
According to Zhang jing Yue, Yuji (Lu 10) and Taiyuan (Lu 9) of the Hand Taiyin (Lu) and<br />
Neijing (St 44) and Xiangu (St 43) of the Foot Yangming (St) can be used either in tonification<br />
(sweating effect) or in dispersion (anti-sweating effect).<br />
During tonification of the Hand Taiyin (Lu), the sweating is excessive because yin is<br />
“victorious”. In that case, one must tonify the Foot Yangming (St) to stop it.<br />
similarly, if dispersion of the Hand Taiyin (Lu) brings with it too abundant a sweating,<br />
one must stop it by dispersion of the Foot Yangming (St).<br />
Chapter 21 is therefore fundamental to the practice of sweating provoked with the<br />
therapeutic goal of the diseases of Cold and heat following disequilibrium of yin and yang”(15).<br />
15. See “Therapeutic Rules” in M.T.C. - N.V.N. Edition<br />
PARAGRAPH 24<br />
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547.
The non-withdrawal of the needle at the instant of the arrival of<br />
the energy is a danger to needling because it risks provoking secretion<br />
of the jing (essence) energy.<br />
similarly, withdrawal of the needle without attaining the energy<br />
is a determining factor of the return of the perverse energy.<br />
The secretion of the jing energy worsens the illness, and the<br />
return of the perverse energy causes the formation of abscesses.<br />
EXPLANATIONS AND COMMENTARIES<br />
I - Ma Shi explains:<br />
“In this paragraph, needling is intended to disperse fullness. When it reaches the region<br />
of the illness, not removing the needle risks provoking escape of the jing (essence) energy,<br />
worsening the illness and weakening the patient.<br />
If the needling has still not reached the illness, the needle must be placed pemanently to<br />
disperse it. The opposite can cause the return of the perverse energy and formation of abscesses.<br />
In summary, this paragraph explains the technique of dispersion used in cases of<br />
fullness.”<br />
II - Zhang Shi desrcibes: 548.<br />
“Chapter 21 explains yin and yang, Cold and heat caused by the emptiness of the essential<br />
energy and by the fullness of the perverse energy.<br />
The last paragraph advises physicians to respect the rules of removal and placement of the<br />
needle permanently to avoid the serious complications called “Fullness-Fullness, Emptiness-<br />
Emptiness”.”<br />
III - N.V.N.:<br />
Chapter 21 justifies the specificity of the points used in acupuncture and moxabustion:<br />
_ sudorific and anti-sudorific points<br />
_ activator points of the movements of blood and energy<br />
_ unobstructing points called “windows of heaven”<br />
_ “reunion-Meeting” points<br />
_ specific points used in the afflux of heat<br />
_ specific points used in the treatment of protrusion of the tongue with continuous<br />
salivation<br />
_ points used according to the “4 Seasons”<br />
_ specific points in the treatment of abscesses (anthrax) localized in the 5 regions of the<br />
body<br />
_ specific points in the treatment of illnesses beginning on the arm, head and leg.<br />
TABLE OF CONTENTS 549/550.<br />
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Introduction ....................................................................................................... 11<br />
Book I<br />
Chapter 1: “9 Needles” and “12 Yuan”<br />
(Jiu Zhen Shi Er Yuan) ................................................... 17<br />
Chapter 2: Origin of the Shu-Antique points<br />
(Ben Shu) ......................................................................... 53<br />
Chapter 3: Explanations of the “Little Needles”<br />
(Xiao Zhen Jie) ................................................................ 93<br />
Chapter 4: Pathological Forms of the Attack of the<br />
Organs and Bowels by Perverse energy<br />
(Xieqi Zang Fu Bing Xing).............................................. 103<br />
Chapter 5: Origin and Gatherng<br />
(Gen Jie) ........................................................................... 151<br />
Chapter 6: Longevity and Brevity - Hard and Soft<br />
(Tu Yao Gong Ru) ........................................................... 175<br />
Chapter 7: Use of the Needles<br />
(Guan Zhen) .................................................................... 195<br />
Book II<br />
Chapter 8: Origin of the Mental<br />
(Ben Shen) ...................................................................... 219<br />
Chapter 9: Beginning and Ending<br />
(Zhong Zhui) ................................................................... 239<br />
Chapter 10: Vessels-Channels<br />
(Jing Mai) ........................................................................ 283<br />
Book III<br />
Chapter 11: Distinct Channels<br />
(Jing Bie) ......................................................................... 365<br />
Chapter 12: River Ways<br />
(Jing Shui) ...................................................................... 389<br />
Chapter 13: Tendinomuscular Channels<br />
(Jing Jin) ......................................................................... 405<br />
Chapter 14: Measurement of the Bones<br />
(Gu Duo) ........................................................................... 445<br />
Chapter 15: Fifty Rong<br />
(Wu Shi Rong) ................................................................ 455<br />
Chapter 16: Nutritive Energy<br />
(Ying Qi) .......................................................................... 461<br />
Chapter 17: Measurement of the Vessels<br />
(Mai Duo) ......................................................................... 467<br />
Chapter 18: Production and Reunion of Ying and Wei<br />
(Ying Wei Sheng Hui) .................................................... 477<br />
Chapter 19: Energies of the 4 Seasons<br />
(Si She Qi) ........................................................................ 493<br />
Chapter 20: The Five Perverse<br />
(Wu Xie) ........................................................................... 511<br />
Chapter 21: Diseases of Cold and Heat<br />
(Han Re Bing) ................................................................ 519<br />
Table of Contents ....................................................................................... 549<br />
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484 Rough Draft For JTS Students Only