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Guangwen Xu
Abstract
Huang Di’s Inner Classic (also known as The Yellow Emperor’s Inner Canon) and other classic medical works included extensive theories on the regulation of physiological functions, activities, and movements of the human bodyThis paper mainly summarizes and discusses the regulation of reproduction, body temperature, sleep, spiritmind, affect mind, respiration, digestion and absorption, blood circulation, qi transformation, body fluid metabolism, the qi dynamic, the five sensory organs, physical movement, and defense.
Key words
TCM theory; Living Human Body; Physiological Regulation.
In The Yellow Emperor’s Inner Canon (also known as Huang Di’s Inner Classic), the physiological activity of the living human body is regulated by dynamic balance. The physical energy and physiological functions of the living human body manifest in life activities and movements.
The physiological regulation of the 5 sense organs
The essence and qi of the 5 viscera respectively pass through 7 orifices to nourish those orifices. The 5 sense organs ［or 5 offices］ are associated with the 5 viscera and serve as their external signs. For instance, the Inner Canon says: “The nose is the organ of the lung. The eyes are the organs of the liver. Mouth and lips are the organs of the spleen. The tongue is the organ of the heart. The ears are the organs of the kidneys.”［2］“The 5 sense organs, they are points from which the 5 viscera are to be observed.”［2］
The fact is: “The qi of the lung pass through the nose. When the ［qi of the］ lung are in harmony, then the nose is able to distinguish bad from good odors. The qi of the heart pass through the tongue. When the ［qi of the］ heart are in harmony, then the tongue can recognize the 5 flavors. The qi of the liver pass through the eyes. When the ［qi of the］ liver are in harmony, then the eyes can distinguish the 5 colors. The qi of the spleen pass through the mouth. When the ［qi of the］ spleen are in harmony, then the mouth can recognize the 5 types of grain. The qi of the kidneys pass through the ears. When the ［qi of the］ kidneys are in harmony, then the ears can hear the 5 tones.”［2］This shows that the physiological regulation of the 5 sense organs is closely related to the 5 viscera.
1. The 5 viscera regulate the eyesight
The Great Peace Sagacious Benevolence Formulary says: “The eyes are connected to the 5 viscera and ［their］ qi penetrates the 5 wheels ［of the eyes］.”The ner Canon states: “All the essence qi of the 5 viscera and 6 bowelspour upwards into the eyes and let them be clear.”［2］“The eyes are［the den collecting］ the essence of the 5 viscera and 6 bowels. The construction ［qi］ and the defense ［qi］, the ethereal and the corporeal souls pass through there continuously. That is where the spirit qi are generated.”［2］“The eyes are the emissaries of the heart.”［2］The Level ine of Pattern Identification and Treatment says: “The eyes are the liver’s orifice, ［they are］ governed by the kidneys, used by the heart, moved by the lung, and stored in the spleen.” This describes how the 5 viscera adjust the eyesight.
2. The liver has an especially close relationship with the eyes
The Inner Canon says: “The liver rules as a general. He is sent to inspect the outer regions. If one wishes to learn whether it ［i.e. the liver］ is hard and firm, one inspects the eyes, whether they are small or large.”［2］ “The ceasing yin ［qi］ conduits of the liver ［…］ They link up with the eye connection.”［2］“The liver governs the eyes”; the liver stores blood and its orifice opens in the eyes. The liver channel is connected to the eyes; the liver blood flows up to the eyes to nourish them.［3］ “When the liver receives blood one can see.”［1］
“The qi of the liver pass through the eyes. When the ［qi of the］ liver are in harmony, then the eyes can distinguish the 5 colors.”［2］Therefore, the liver regulates the eyesight.
3. The brain and spirit light enable the eyes to view the myriad things
The Inner Canon states: “As for the head, it is the palace of essence brilliance ［or bright essence］.”［1］“Now, essence brilliance, it is that by which one observes the myriad beings, distinguishes white from black, and investigates short and long.”［1］The statement “As for the head, it is the palace of essence brilliance” is from chapter 17 of Elementary Questions, entitled “Discourse on the Essence of Vessels and the Subtleties of the Essence”. According to commentaries on this line, “essence brilliance ［or bright essence］ refers to spirit light”. This explains how the brain and spirit light govern the eyes and regulate them so they can view the myriad things.
4. The kidneys regulate the eyesight
The Inner Canon says: “The kidneys store essence” and essence flows into the eyes. “The kidneys rule the water; they receive essence from the 5 viscera and 6 bowels and they store it.”［1］“All the essence qi of the 5 viscera and 6 bowels pour upwards into the eyes and let them be clear. ［…］ The eyes are ［the den collecting］ the essence of the 5 viscera and 6 bowels.”［2］When the kidney essence is sufficient, the eyes can obtain nourishment and visual function will be normal. This shows that the essence qi of the 5 viscera and 6 bowels is stored in the kidneys and flows upward to the eyes, so the kidney essence brightens the eyes and thus regulates the eyesight.
5. The heart regulates the physiological functions of the tongue, ears, and eyes
The Inner Canon says: “The eyes are the emissaries of the heart. The heart is the residence of the spirit.“［2］ “Now, as far as the heart is concerned, it is that of the 5 viscera which concentrates the essence. The eyes are its orifice. The ［essence of the］ will and the essence of the heart, they both collect in the eyes.”［1］“All vessels are tied to the eyes.”［1］
The heart governs the tongue and its orifices open into the tongue, ears, and eyes. The Inner Canon states: “The qi of the heart pass through the tongue. When the ［qi of the］ heart are in harmony, then the tongue can recognize the 5 flavors.”［2］“the heart, it opens an orifice in the ears. It stores essence in the heart.”［1］Therefore, the heart regulates the physiological functions of the tongue, ears, and eyes.［3］
6. The lung regulates the olfactory function of the nose
The Inner Canon says: “The lung governs the nose. ［…］ It opens an orifice in the nose.”［1］“The qi of the lung pass through the nose. When the ［qi of the］lung are in harmony, then the nose is able to distinguish bad from good odors.”［2］So the lung regulates the olfactory function of the nose.
7. The kidneys regulate the auditory function of the ears
The Inner Canon says: “The kidneys govern the ears. …［They］ open an orifice in the ears.”［1］“The qi of the kidneys pass through the ears. When the ［qi of the］ kidneys are in harmony, then the ears can hear the 5 tones.”［2］So the kidneys regulate the auditory function of the ears.
8. The channels and network vessels are tied to the 5 sense organs and 7 orifices, and regulate the physiological functions of the 5 sense organs
The Inner Canon states: “［The］12 conduit vessels ［or channels and vessels］ and 365 network ［vessels］, their blood and qi all rise into the face and move into the empty orifices. The essence yang qi rise and move into the eyes where they enable the eyesight. The remaining qi move into the ears where they enable hearing. The stem ［or ancestral］qi rise and leave ［the face］ through the nose. They enable smelling. The turbid qi leave the stomach and move into the lips and the tongue where they generate taste.”［2］ “The minor ［or lesser］ yin vessel penetrates the kidneys and is tied to the base of the tongue.”［1］ “The ceasing ［or reverting］ yin ［channel］ is the vessel associated with the liver. The liver ［…］ and ［its］ vessels wrap the basis of the tongue.”［2］
The hand lesser yin, foot reverting yin, foot greater yin, foot lesser yang, and foot yang brightness channel divergences follow the eyes to connect to the brain. The foot greater yang, foot lesser yang, foot yang brightness, hand greater yang, and hand lesser yang channel sinews move through the eyes and wrap around the openings of the orifices to regulate the physiological functions of the 5 sense organs.
9. Essence and blood nourish and regulate the eyes
The Inner Canon says: “The eyes are ［the den collecting］ the essence of the 5 viscera and 6 bowels.” “All vessels are tied to the eyes.” “When the liver receives blood one can see.” This explains how essence qi and blood qi serve as nutrients and also have a regulatory function. For instance, “Blood and qi, ［they are］ the spirit of man.”［1］“The blood is spirit qi.”［2］Therefore, essence and blood nourish and regulate the eyesight.
The 5 viscera regulate the affect-ind
The Inner Canon states: “Man has the 5 viscera; they transform the 5 qi, thereby generating joy, anger, sadness, anxiety, and fear.”［1］This shows that the affectmind emerges from the 5 viscera. Changes in the 7 affects do not only emerge in the process of the 5 viscera transforming the 5 qi; moreover, movements and responses in the qi of the 5 viscera caused by external stimuli produce affect-mind activities that correspond to the affected viscera. For example, “［The liver］ among the states of mind, it is anger; ［the heart］ among the states of mind, it is joy; ［the spleen］ among the states of mind, it is pensiveness; ［the lung］ among the states of mind, it is anxiety; ［the kidney］ among the states of mind, it is fear.”［1］“The heart is the big ruler among the 5 viscera and 6 bowels. ［…］ When someone is mournful and grievous, then his heart will be excited. When the heart is excited, then all the 5 viscera and 6 bowels will sway.”［2］This explains that the affect-mind is closely related to the 5 viscera; the 5 viscera govern and adjust the activities of the affect-mind. Among them, the heart and liver are the most important: the heart stores the spirit and exerts central control over the affect-mind, while the liver governs free coursing to regulate the affect-mind.
The 5 viscera, channels, and network vessels regulate movement
Normal movement of the human body requires harmony among the 5 viscera, muscles that are full and vigorous, and sinews and bones that are firm and powerful in order to enable movements that are coordinated, responsive, light, and free［6］.
1. The liver governs free coursing to regulate the activity of the sinews and joints
The Inner Canon says:“The liver governs free coursing.” “The liver governs sinews”. “The liver stores the qi of sinews and membranes.”［1］Therefore, the liver regulates the movement of all the sinews and joints. “The liver rules the body’s sinews and membranes.”［1］“The basic ［or ancestral］ sinew is responsible for binding together the bones and for the free movement of the trigger joint ［or hinge］.”［1］“All sinews are tied to the joints.”［1］“The qi of food enters the stomach. ［The stomach］ spreads essence to the liver. Excessive qi ［flows］ into the sinews.”［1］Wang Bing commented: “The liver stores blood and the heart circulates ［blood］. When the body moves, blood circulates in the channels; when at rest, it flows back to the liver.”
This indicates that the liver governs free coursing to regulate the contraction, relaxation, and movement of tendons, as well as the activities of joints. The liver regulates the essence and blood that are stored in the liver to nourish the sinews and supply the joints with what they need for movement.
2. The qi and blood of the spleen and stomach nourish the muscles and 4 limbs to regulate movement
The Inner Canon says: “The spleen rules the body’s muscles and flesh.”［1］ “All the 4 limbs are supplied with qi by the stomach, but ［the stomach qi］ is unable to reach the conduits ［directly］. It is only because of the spleen that the ［four limbs］ get their supplies.” ［1］ “The spleen stores the construction ［qi］. The construction ［qi］ host the intentions ［or reflection］. The spleen qi: If depleted, then the 4 limbs are useless.”［2］ “The spleen stores the qi of the muscles and of the flesh.” ［1］
“The spleen and stomach are the source of qi, blood, and body fluid.” The muscles of whole body depend on the essence of water and grain that is moved and transformed by the spleen and stomach for nourishment. If the spleen’s movement and transformation functions are strong, and there is sufficient qi, blood, and nourishment, the muscles will be full and vigorous, and the activities of the 4 limbs will be strong and forceful.
3. The kidneys govern the bones, store essence, engender marrow, and regulate movement
The Inner Canon states: “The kidneys store essence.” “The kidneys govern the bones.” ［1］ Firstly, the kidneys store essence, which engenders marrow. Marrow is stored in the bone cavities and nourishes the bones. Thus, the kidneys, essence, marrow, and bones form a regulative system of engendering and transformation. Secondly, “the kidneys are the official functioning as operator with force. Technical skills and expertise originate from them.” ［1］ “The kidneys rule the body’s bones and marrow.” ［1］ The marrow produced by kidney essence penetrates the spinal cord and connects up to the brain, gathering in the marrow of the brain. “The brain is the sea of marrow.” Therefore, when kidney essence is sufficient, the sea of marrow is full, and the brain is nourished, one has sufficient energy and mental agility, and the movements of the whole body are coordinated, responsive, and accurate. ［1］
4. The lung qi aids in movement
The lung governs respiration; it inhales sufficient clear qi to supply what is needed for movement. Moreover, “the lung governs the skin and hair of the body” and “the lung stores the corporeal soul”; “the role of the corporeal soul is to be able to move and act; pain and itchiness are felt by means of it.” (The Classified Canon, “Visceral Manifestations”) Therefore, the lung controls the regulation of information from skin sensation and touch.
The Inner Canon states: “The lung invites the 100 vessels to have an audience with it”; “The lung is the official functioning as chancellor and mentor. Order and moderation originate in it.”［1］ This describes how the lung helps the heart to circulate blood, driving and regulating the circulation of qi and blood in order to nourish the sinews, bones, muscles, and 4 limbs to ensure they have what they need for normal movement. Moreover, the lung helps the heart to govern and regulate the whole body’s qi, blood, and fluids, as well as the physiological functions of the viscera and bowels, in order to regulate movement.
5. The heart spirit governs movement
The Inner Canon states that the heart stores the spirit and controls the movements of the whole body. “The heart is the big ruler among the 5 viscera and 6 bowels.”［2］The heart spirit is the central controller of the 5 viscera; only when the 5 viscera are coordinated with each other can the human body move in a flexible and free manner. Likewise, “all blood is tied to the heart”. ［1］ The heart qi drives blood circulation, distributing blood to the whole body to provide what is needed for physiological activity.
6. The channels and vessels regulate movement
The Inner Canon states: “The conduit ［or channel］ vessels serve to transmit blood and qi; they nourish the yin and yang ［realms］. They moisten the sinews and the bones and they make the joints flexible.”［2］ “The ［qi of the］ yin vessels circulate through the viscera. The ［qi of the］ yang vessels circulate through the bowels. This is like a ring without end. And nobody knows the underlying setup. Where it ends there is a new begin. The qi that spill over, they moisten the viscera and bowels internally. Externally they moisten the skin structures.“ ［2］This shows that the channels and network vessels are a network that circulates qi and blood and conveys information. The channels and network vessels are linked internally to the viscera and bowels, and connect externally to the 4 limbs and skeleton. Above, they gather in the head and face, wrap around the 5 sense organs, and enter the brain.［5］Therefore, the channels and network vessels circulate qi and blood throughout the whole body, and convey information to the brain and 5 viscera. They play a very important role in regulating movement.
7. Blood qi regulates movement
The Inner Canon says:“A person’s blood and qi, essence and spirit, it is with them that life is provided and one’s nature and existence are upheld.”［2］“When the blood is harmonized, then it will flow freely through the conduit vessels and circulate through the yin and yang ［realms]. The sinews and the bones are strong. The joints are clear and flexible.”［2］“When man lies down, the blood returns to the liver. When the liver receives blood, one can see. When the feet receive blood, one can walk. When the palms receive blood, they can grasp. When the fingers receive blood, they can hold.” ［1］”Blood and qi, ［they are] the spirit of man.”“The blood is spirit qi.”［1］This shows that blood in TCM not only has the function of “nourishing”, but also has the power (“spirit qi”) to regulate the movements of the body.
The movements of the qi dynamic
1. The movements of the qi dynamic are upbearing, downbearing, inward, and outward
The “upbearing, downbearing, inward, and outward movements” of the TCM qi dynamic are first seen as “the rise and descent of yin and yang” in chapter 67 of Elementary Questions, entitled “Comprehensive Discourse on the Progression of the 5 Periods”. Chapter 68 of the same text, entitled “Comprehensive Discourse on the Subtle Significance of the 6 ［Qi］”, states “When leaving and entering ceases, then the transforming activity of the spirit mechanism vanishes. When rise and descent stop, then the qi set-up is solitary and in danger. Hence, when there is neither leaving nor entering, then there is nothing by which there could be generation, growth, adulthood, aging, and ending. When there is neither rise nor descent, then there is nothing by which there could be generation, growth, transformation, gathering, and storage. Therefore, rise and descent, leaving and entering, that is what every container has.”［1］“When the qi can ascend and descend, the 5 viscera are in peace and stable. The blood vessels are in harmony and can be passed freely. Essence and spirit are sedentary.”［2］
Upbearing, downbearing, inward, and outward movements are the qi dynamic’s primary forms of movement. These movements regulate the dynamic balance maintained by the human body and sustain normal physiological activities. Human life activities result from the upbearing, downbearing, inward, and outward movements of qi.
In the regulation of the human body’s qi dynamic, there are “3 upbearings and 3 downbearings”: the liver upbears while the lung downbears, the spleen upbears while the stomach downbears, and the heart fire and kidney water help each other. The upbearing, downbearing, inward, and outward movements of qi manifest in the physiological activities of the viscera, bowels, channels, network vessels, interstices, and triple burner. For example, in terms of qi movements, liver qi upbears on the left and lung qi downbears on the right; they are like the assistants of the qi dynamic. Heart fire downbears to warm the kidney water, while the kidney water upbears to help the heart fire. The upbearing of the spleen and downbearing of the stomach act as a hub for rising and descending. The lung’s diffusion acts to upbear, while its depurative descent acts to downbear. The lung’s exhalation acts to upbear, while its inhalation and the kidney grasping the qi acts to downbear. The liver governs free coursing, or coursing and discharging; its coursing acts to upbear, while its discharging acts to downbear. In the words of chapter 52 of Elementary Questions, entitled “Discourse on Prohibitions in Piercing”: “The liver generates life on the left; the lung stores on the right. The heart commands in the exterior; the kidneys govern the interior. The spleen serves as their messenger; the stomach serves as their marketplace.” “Rise and descent, leaving and entering, that is what every container has.” The various physiological activities of the human body are the manifestations of the qi dynamic’s movements.
2. The channels and network vessels are the main passageways of the qi dynamic’s movement
The channels and network vessels form a network throughout the whole body. The qi of the 3 yin and 3 yang channels and network vessels upbear, downbear, and move inward and outward in all directions to regulate the qi dynamic of the entire body.
3. The interstices and triple burner are the site of qi dynamic movement
The Inner Canon states: “The kidneys are united with the triple burner and the urinary bladder. The triple burner and the urinary bladder correspond to the skin structures and the hair on the body.”［2］According to Essential Prescriptions of the Golden Coffer: “The interstices are the place where the triple burner connects and meets with the original ［qi］ and true ［qi］.”
In The Central Treasury Canon, it is written that “the triple burner ［…］ governs the qi of the 5 viscera and 6 bowels, construction and defense, channels and network vessels, internal and external, right and left, and upper and lower. If the triple burner is unblocked, the internal, external, right, left, upper, and lower will all be unblocked. It pours through the entire body, harmonizes the internal and regulates the external, constructs the left and nourishes the right, guides the upper and diffuses the lower. There is nothing greater than this.” Zhang Xugu said: “Of all the qi in the exterior and interior, there are none which do not upbear, downbear, or move inward or outward through the triple burner.”
This shows that the interstices are connected with the triple burner. The qi of the interstices and triple burner harmonize the internal and regulate the external, guide the upper and diffuse the lower, move inward and outward through the exterior and interior, and regulate the construction and defense qi as well as the viscera and bowels. Thus, it is the site of the qi dynamic’s movement.
The movements of qi transformation
The first appearance of qi transformation in the Inner Canon is in chapter 69 of Elementary Questions, entitled “Comprehensive Discourse on Changes ［Resulting from］ Qi Interaction”, which states: “They always follow the transformation of the respective qi.”［1］ Chapter 8 of the same text, entitled “Discourse on the Hidden Canons in the Numinous Orchid ［Chambers］”, says: “The urinary bladder is the official functioning as regional rectifier. The body liquids are stored in it. When the qi is transformed, then ［urine］ can excrete ［from there］.” ［1］ Chapter 5 of Elementary Questions, entitled “Comprehensive Discourse on Phenomena Corresponding to Yin and Yang”, says:“Yang transforms qi, yin completes physical appearance.” ［1］ Chapter 70 of Elementary Questions, entitled “Comprehensive Discourse on the 5 Regular Policies”, states:“Yang ［qi］ unfolds and yin ［qi］ spreads. The 5 transformations are spread widely and balanced.” ［1］
According to the Inner Canon, the physiological activities of the living human body are the movements of qi transformation. The essential nature of qi transformation movement consists of qi transforming and becoming form or physical appearance; physical appearance and qi transform and engender each other.
1. Qi transformation regulates substance and energy
The Yellow Emperor said: “I have been informed that every person has essence, qi, jin liquids, ye liquids ［or humor］, blood and vessels. I was of the opinion that all of them constitute 1 identical qi.”［2］ Zhang Jiebing’s Classified Canon says: “All essence, qi, body fluids, blood, and pulses are nothing but the transformation of qi.” So, everything is “nothing but the transformation of qi.” This shows that qi transformation regulates the substances and energy in the body such as the essence, qi, yin and yang, body fluid, blood, and pulse.
2. Qi transformation embodies the whole process of physiological activity in the living human bodyThe Inner Canon says: “When the upper burner opens and sends something out pass on the flavors of the 5 grains, to steam the skin, to fill the body, to moisten the body hair, in the same way as mist and dew provide humidity, then that is what is called ‘qi’.”［2］ This image vividly describes the qitransforming function of the lung.
Chapter 8 of Elementary Questions states: “The heart is the official functioning as ruler. Spirit brilliance originates in it. The lung is the official functioning as chancellor and mentor. Order and moderation originate in it. The liver is the official functioning as general. Planning and deliberation originate in it. The gallbladder is the official functioning as rectifier. Decisions and judgments originate in it.The dan zhong ［or chest center］ is the official functioning as minister and envoy. Joy and happiness originate in it. The spleen and the stomach are the officials responsible for grain storage. The 5 favors originate from them. The large intestine is the official functioning as transmitter along the Way. Changes and transformations originate in it. The small intestine is the official functioning as recipient of what has been perfected. The transformation of things originates in it. The kidneys are the official functioning as operator with force. Technical skills and expertise originate from them. … The triple burner is the official functioning as opener of channels. The paths of water originate in it. The urinary bladder is the official functioning as regional rectifier. The body liquids are stored in it. When the qi is transformed, then ［urine］ can originate ［from there］.”［1］
The word “originates”is used 10 times in this passage, which ends by saying “when the qi is transformed, then ［urine］ can originate ［from there］” in the article end. This shows that qi transformation enables all the organs to originate, so all “origination” results from qi transformation. The statement “when the qi is transformed, then ［urine］ can originate” is a highlevel generalization of the physiological functions of the 5 viscera and 6 bowels. The heart spirit regulates the physiological functions of the 5 viscera and 6 bowels, along with the liver’s free coursing, the spleen’s moving and transformation, the kidneys’ storage and discharging, and the lung’s diffusion and downbearing. Water and grain are received and transformed into nutrients such as construction and defense qi, qi and blood, and essence. Then these are transported and circulated throughout the whole body to nourish it. Meanwhile, the clear is separated from the turbid, dregs are excreted, and fluids are metabolized. This whole process is the result of qi transformation. Under the influence of qi transformation, flavor, form, essence, blood, qi, and marrow mutually engender, regulate, and transform into each other. As chapter 5 of Elementary Questions states: “Flavor turns to physical appearance. Physical appearance turns to qi. Qi turns to essence. Essence turns to transformation. Essence is nourished by qi. Physical appearance is nourished by flavor. Transformations generate essence. ［…］ Essence transforms into qi.” This is a generalization of the process of qi transformation in the viscera, bowels, and triple burner. The process of mutual transformation of qi into form and form into qi encompasses the production, transformation, regulation, and use of substances such as construction, defense, qi, essence, blood, fluids, humor, and marrow.
All of this explains that “［each］ always follows the transformation of the respective qi.” Qi transformation produces life, substance, and energy; it promotes growth and development, and regulates life activities. As stated in the text Treatise on Correcting Mistakes by Xuanyuan and Qibo: “The entire human body is qi transformation.” So, the physiological functions of the living human body in the Inner Canon can be summarized as the movements of “qi transformation”.
The lung is in charge of the throat (vocal cords) and controls the voice;
the heart spirit regulates the tongue and controls the speech
The Inner Canon says: “The 5 qi enter through the nose and are stored in the heart and in the lung. ［…］The tones and voices can manifest themselves. “［1］ “The heart governs the tongue.” This explains that the voice and speech are related to and regulated by the heart and lung. Chapter 69 of The Magic Pivot, entitled “Grief, Rage, and Speechlessness”, states: “Through the windpipe the qi ascend and descend. The epiglottis is the gate for the sounds of the voice. The lips of the mouth are the door leaves for these sounds. The tongue is the trigger to release the sounds. The uvula is the pass to be crossed by the sounds. The transverse bone is the location where the spirit and the qi manage the movement of the tongue.”［2］
Over 2000 years ago, the authors of the Inner Canon understood the close relationship between the voice and language and the heart, lung, throat (vocal cords), uvula, tongue, and lips. The heart governs the spirit light and is in charge of the regulation of speech. The lung governs qi; the throat (vocal cords) is the organ of enunciation. The larynx is tied by the lung and serves as its gate, so the voice is controlled by the lung qi. The activities of the tongue are the main mechanism for the speech and voice, while the uvula is the key to the formation of sound. The lips are the door leaves for the sounds of the voice, while the nasal passages aid in enunciation. The speech is “managed by the spirit and the qi” and is regulated by the heart and lung.
The Inner Canon states: “The stem ［or ancestral］ qi collect in the chest, they leave ［the chest］ through the windpipe. They penetrate the heart vessels, and they are responsible for ex- and inhalation.”［2］The ancestral qi emerge through the windpipe, and they are in charge of respiration and enunciation. The ancestral qi are the qi of the heart and lung, as the lung is the source of ancestral qi. “The voice is that which is sent out by the qi. The qi is that which the lung governs.” (Collection of Subtleties from the Elementary Questions and Magic Pivot ［Su Ling Wei Yun］, volume 2, “Explanation of the 5 Voices”)
This explains how the heart spirit, the lung qi, and the ancestral qi regulate the throat (vocal cords), uvula, mouth, and tongue in order to produce beautiful sounds and expressive speech. The channels and network vessels also have a regulatory effect on the throat, mouth, and tongue, as described in chapter 10 of The Magic Pivot, entitled “The Conduit Vessels”, which states that the hand lesser yin heart channel goes up to the windpipe and clasps the root of the tongue, and the hand greater yin lung channel enters the lung and passes through the middle of the larynx. The hand yang brightness, hand greater yang, foot lesser yin kidney channel, foot reverting yin liver channel, foot greater yin spleen channel, and governing vessel all travel along the throat, mouth, and tongue.［2］
The defense regulation system of the living human body
The defense system of the living human body in TCM is a holistic regulatory system.
1. The channels and network vessels regulate the body’s defense system
Acupuncture points are “places where qi and blood gather, are transported, and move outward and inward”. They are special spots where the qi of the channels and network vessels of the viscera and bowels flows out to the surface of the body. The channels and network vessels are the pathways for the circulation of qi and blood in the human body; they regulate the functions of various parts of the body so that they can maintain relative balance and coordination.［7］So if there is free flow in the channels and network vessels, then the qi and blood can circulate well, the viscera and bowels are regulated and harmonized, and the defense functions will be strong.
2. The interstices and triple burner regulate the whole body’s defense
The interstices are connected with the triple burner; outwardly, the interstices reach the skin and body hair, while inwardly, they connect with the triple burner, which in turn absorbs from the 5 viscera and 6 bowels. The defense qi of the interstices connect with and gather original qi, and spread it in the chest and abdomen. “The defense qi come out of the lower burner”; in other words, the original qi comes out of the lower burner and move through the interstices as defense qi. Thus, the original qi is the source of defense qi. Original qi and defense qi are the right qi of the human body.［3］“If the right qi are preserved internally, they cannot be disturbed by evil ［i.e. pathogens］”; original qi and defense qi are the defensive qi of the human body, and they regulate the body’s internal and external defense systems. The interstices and triple burner are the site of qi transformation for fluids, construction, blood, defense qi, and original qi.［7］Therefore, the interstices and triple burner regulate the defense of the whole body.
3. Construction qi and defense qi defend against external evils
The Inner Canon states: “The guard ［i.e. defense］ qi serve to warm the partings of the flesh. They fill the skin, fatten the skin structures, and are responsible for their opening and closing.”［2］ “When the guard qi are harmonized, then the partings of the flesh are divided and passable. The skin is in good order and soft. The skin structures are tightly closed.“［2］“The guard qi, that is the violent qi of water and grain. ［…］ it moves inside the skin and in the partings of the flesh.”［1］“Yang qi acts as defense ［qi］; the defense qi are what warm the partings of the flesh, fill the skin and body hair, fatten the interstices, and are in charge of opening and closing. These are all defending the external and acting to secure ［it］.” (The Precious Mirror of Hygiene) This means that the defense qi circulates in the interstices, the flesh, and the skin to warm them, and is in charge of opening and closing the sweat pores, thereby regulating defense against external evils. The Inner Canon says: “For the way of the camp ［i.e. construction］ qi, the qi are forwarded to the lung. They flow into the center, and they disperse toward the outside.”［2］“The camp qi seep out as jin and ye liquids, and they pour into the vessels. There they are transformed to blood, serving to nourish the 4 limbs. Internally they pour into the 5 viscera and 6 bowels.”［2］This shows that construction qi also “disperse toward the outside” to “nourish the 4 limbs”. Thus, construction qi and defense qi collectively regulate defense. If construction and defense are harmonized, immune function is normal.
4. Lung qi regulates defense
The Inner Canon states: “The lung governs qi.” “The lung rules the body’s skin and hair.” “The lung governs qi and belongs to defense ［qi］.” (On Warm Heat) “［Qi rises into］ the lung to stimulate the passage of the nutrient ［qi］ and guard ［qi］, of yin and yang ［qi］.”［1］So the lung governs the skin and hair, and the lung qi regulates the construction and defense qi to defend against the invasion of pathogenic factors.
5. The lung governs the nose and throat
The Inner Canon says: “The lung governs the nose ［…］ among the orifices, it is the nose.” ［1］ “Lung qi pass through the nose.”［2］The lung fluids moisten and nourish the throat and nose. When the lung qi is strong and the lung fluids are sufficient, then the nose and the throat have a strong defense function that can prevent disease from entering through the mouth and nose.
6. The spleen and defense
As “the source of qi, blood, and body fluid,” the spleen serves as the “root of later heaven” that ensures the body is healthy and full of vitality. Therefore, the spleen is the source of transforming and engendering defensive energy (right qi). The Spleen governs the mouth, so it can “prevent disease from entering through the mouth”: “the spleen rules the mouth ［…］ among the orifices, it is the mouth.”［1］
“Spleen’s qi pass through the mouth.” ［2］ “The spleen generates saliva.”［1］The spleen’s orifice opens into the mouth and saliva is the fluid of the spleen. The spleen and stomach are the origin of engendering and transforming body fluids. The spleen “moves the body liquids on behalf of the stomach.”［1］“The spleen qi spreads the essence.” ［1］ So the spleen’s fluids flow upward to the oral cavity as saliva (or spittle), which moistens the mouth and tongue. Saliva has a defensive function that “prevents disease from entering through the mouth”.
7. The kidneys store kidney essence and original qi to regulate defense qi
The Inner Canon says: “Now, the essence, it is the basis of the body.”［1］“The origin of life is called essence. When 2 essences clash that is called spirit.”［2］ “The kidneys store essence”, and kidney qi transforms and engenders original qi. The kidneys are the root source of original qi and original qi is the source of defense qi.［3］Therefore, the original qi of the kidneys regulatesthe defense qi; abundant kidney essence transforms and engenders original qi to promote vitality, thereby strengthening the body’s resistance.
Conclusions
The Inner Canon and other classical medical texts, as well as the relevant theories of generations of medical practitioners, lead to a conclusion: the various activities and movements of the human body all rely on construction and defense, qi and blood, body fluid, essence, and marrow for substance and energy. The mutual transformation, engendering, and regulation of construction and defense, qi and blood, body fluid, and essence and marrow maintain a dynamic balance of normal physiological function. The activities and various movements of the human body are “centered on the 5 viscera”; under the governance of the heart, they play specific physiological roles. Yin and yang, construction and defense, qi and blood, essence and marrow, essence and spirit, channels and network vessels, the interstices and triple burner, and the functions of the 5 viscera all exist in living organisms, and manifest in the process of regulating life activities. If “yin and yang are dissociated, then the ［flow of］ essence qi is interrupted,” the spirit is dispersed, life ends, and the substance, energy,and functions will also disappear along with it. Therefore, the physiological activities and movement regulation of traditional Chinese medicine are reflected in the dynamic regulation and balance of the viscera, channels and network vessels, yin and yang, qi and blood, construction ［qi］ and defense ［qi］, essence and marrow, body fluid, spiritmind, affectmind, the qi dynamic, and qi transformation.
References
［1］. Paul U. Unschuld. Huang Di Nei Jing Su Wen. University of California Press ， 2011. ISBN-10: 0520292251 ISBN-13: 9780520292253
［2］. Paul U. Unschuld. Huang Di Nei Jing Ling Shu. University of California Press, 2016. ISBN-10: 0520292251 ISBN-13: 9780520292253
［3］. Translated by Wu Liansheng, Wu QI.Yellow Emperor’s Canon of Internal Medicine (Chinese-English edition). China Science &Technology Press.1997. ISBN 7-5046-2231-1
［4］. Guangwen Xu, Differential Treatment of stubborn skin disease from Couli and Sanjiao. ［M］,TCM Journals-traditional Chinese Medicine & Acupuncture. Issue 23(1).
［5］.Guangwen, Xu. Discussion of the brain as the spirit of the 5vViscera. ［J］, Journal of Chinese Medicine and Acupuncture. September 30, 2016, Vol. 23, Issue 2.
［6］. Zhou, Lan. Mei, Xiaoyun. Movement of the human body from the viewpoint of the 5 viscera. ［J］. Journal of Nanjing University of Traditional Chinese Medicine. September 2009, Vol. 25, Issue 5.
［7］. Guangwen, Xu. An overview of the effects and mechanism of TCM fire cupping treatment. ［J］. Journal of Chinese Medicine and Acupuncture. September 30, 2016, Vol. 23, Issue 2.
About the Author:
Guangwen Xu was born into a family of TCM practitioners ,graduated from ShangHai University of TCM in China ,and holds a Master’s degree. Xu is a chief of hief TCM, ph.and British registered practitioner of Chinese medicine.
