Guangwen Xu
Abstract: This paper discusses the regulation of substances and energy within the living human body in Huangdi Neijing ［The Yellow Emperor’s Inner Canon］in terms of the regulation of yin, yang, construction, and defense; the mutual transformation, engendering, and regulation of qi, blood, and fluids; the mutual transformation, engendering, and regulation of essence, qi, and spirit; and the mutual transformation, engendering, and regulation of essence, blood, and marrow.
Keywords: Huangdi Neijing ［The Yellow Emperor’s Inner Canon］, living human body, regulation of substances and energy
In Huangdi Neijing ［The Yellow Emperor’s Inner Canon］, the physiological activity of the living human body is regulated by dynamic balance. The living human body’s substances, energy, and physiological functions are reflected in the processes that regulate life activities.
1. Regulation of yin and yang
Huangdi Neijing says: “The physical appearance of human life, it does not leave yin and yang.”［1］ “Once yin and yang ［qi］ are balanced, the essence qi will be luminous. Once the physical constitutes one entity with the qi, the spirit will be retained internally.”［2］“When the yin and yang are balanced and sealed, then essence and spirit are in order.”［1］ The normal activities of life result from the maintenance of balance and coordination between yin and yang. Mutual interaction, restraint, waxing and waning, transformation, and regulation between yin and yang enable the body to maintain a dynamic yin-yang balance.
2. Regulation of construction and defense
Huangdi Neijing says:
a.“The construction qi, that is the essence qi of water and grain. When it is harmoniously balanced in the 5 viscera and when it is dispersed throughout the 6 bowels, then it can enter the vessels. Hence, it follows the vessels upwards and downwards, penetrates the 5 viscera, and connects the 6 bowels. The defense qi, that is the violent qi of water and grain. ［…］ Hence, it moves inside the skin and in the partings of the flesh. It steams against the huang-membrane, and it spreads in the chest and abdomen.”［1］
c.“For the way of the construction qi, the intake of grain is its most precious function. The grain enters the stomach. The qi is forwarded to the lung. They flow into the center, and they disperse toward the outside.”［2］“The defense qi ［…］ At first, they move into the region of the partings of the flesh and the skin in the 4 limbs. They never rest. ［…］ They move to the 5 viscera and 6 bowels.”［2］
d.“The construction qi seep out as liquid and humor, 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］
e. “Those floating qi that do not move along the channels, they are the defense qi. The essence qi that move in the channels, they are the construction qi. The ［qi moving through］ the yin and yang ［channels］ alternate; they penetrate the interior and the exterior alternately, like a ring without a beginning or end.”［2］
f. “The construction ［qi］ are in the vessels. The defense ［qi］ are outside the vessels. They circulate without stopping. After 50 ［circulations］, a grand meeting happens. Yin and yang ［qi］ penetrate each other’s realm. This is like a ring without end.”［2］
g. “Now in the blood vessels the construction and defense ［qi］ flow without cease.”［2］
All of these passages explain how the construction and defense qi circulate externally in the flesh and skin, and internally move through the viscera and bowels, constantly nourishing the whole body in an endless cycle. The construction and defense qi regulate and affect each other, and harmonize the internal and external, nourishing the flesh, skin, and internal organs.
3. Mutual transformation and regulation of qi, blood, and fluids
Chapter 30 of Ling Shu ［The Magic Pivot］, entitled “Understanding Qi”, states: “Huang Di said: ‘What is qi?’ Qi Bo said: ‘When the upper burner opens and sends something out to 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 what is called qi.’ ‘What is liquid?’ Qi Bo said: ‘That which is released to flow out of the skin structures, when sweat leaves profusely, that is what is called liquid.’ ‘What is humor?’ Qi Bo said: ‘When the grains enter ［the body］ and fill it with qi, then a viscous liquid pours into the bones, enabling the bone connections to bend and stretch. ［The qi］ flow out to fill the brain with marrow and they provide the skin with dampness. That is what is called humor.’ ‘What is blood?’ Qi Bo said: ‘The center burner receives the qi. It extracts their juice and transforms it into something red. That is what called blood.’” This passage explains what qi, blood, and fluids are, as well as their source and physiological functions.
a.“Man has only blood and qi.”［1］ “The blood is spirit qi.” “The spirit, that is the essence qi of water and grain.”［2］In Nan Jing ［The Classic of Difficult Issues］, the section on “8 Difficulties” states: “Qi is the root of man.”
b.“When liquid and humor are harmonized, they turn red and are transformed into blood.”［2］This means that liquid engenders blood.
c.“The construction qi seep out as liquid and humor, and they pour into the vessels. There they are transformed to blood.”［2］This means that qi (construction qi) engenders liquid, which in turn engenders blood.
d.“The qi received there are discharged as dregs, steamed as liquid and humor, and transformed to fine essence. ［The latter］ pours upward into the lung vessel where it is transformed to blood.”［2］This means that qi is transformed to engender liquid and humor. Liquid pours into the vessels and is transformed and reddened to become blood, which refers to the fact that liquid engenders blood.
e.“The 5 flavors enter through the mouth and are stored in the intestines and in the stomach. When the flavors have a place where they are stored, this serves to nourish the 5 qi. When the qi are engendered in harmony, and when liquid and humor complete each other, then the spirit will be engendered by itself.”［1］ “The qi of foods and the 5 flavors, this serves to nourish the qi of the 5 viscera. When the qi of the viscera are harmonized, then they can transform liquid and humor. When liquid and humor are harmonized, the spirit will be produced naturally.”［1］
f. “It is simply impossible that there could a place not passed through by the qi. This is like the flow of water, like the movement of the sun and moon; they will never stop. The fact is: 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 set-up. Where it ends, there is a new beginning. The qi that spill over, they moisten the viscera and bowels internally. Externally they moisten the skin structures.”［2］
g. “［When］ the blood vessels are in harmony and disinhibited, essence and spirit are sedentary.”
h. “Now in the blood vessels the construction and defense ［qi］ flow without cease.”［2］These passages indicate that the transformation of qi, blood, and fluids all originate from the fine essence of water and grain, as well as their physiological functions of mutually transformation and regulation. Qi, blood, and fluids are the basic substances that constitute the human body and maintain human life activities. They originate from the constant transformation and supplementation of the fine essence of water and grain that is absorbed by the spleen and stomach. Under the control of the viscera, bowels, and heart spirit, these substances mutually permeate, promote, transform, depend on, restrain, and regulate each other to maintain balance.
4. Mutual transformation and regulation of essence, qi, and spirit Huangdi Neijing says:
a.“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］“The 5 viscera are responsible for storing the essence.”［2］
b.“The construction and defense are essence qi. The blood is spirit qi.”［2］“The essence is the root of the body.”［1］In Nan Jing ［The Classic of Difficult Issues］, the section on “8 Difficulties” states: “Qi is the root of man.” Huainanzi ［Writings of the Huainan Masters］states: “The spirit is the governance of life.”
c.“Qi turns to essence.”“Essence transforms into qi.”［1］
d.“The spirit, that is the essence qi of water and grain.”［2］
e.“When 2 essences clash, that is called spirit.［2］This explains how essence, qi, and spirit are all derived from the transformation of the fine essence of water and grain.
Essence, qi, and spirit mutually nourish, engender, depend on, transform, interact, supplement, and regulate each other. Qi can produce essence, essence can transform into qi, and essence qi fosters the spirit. Essence and qi are the material basis of the spirit qi. The spirit is produced on the basis of the essence qi. So, when essence and qi are sufficient, the spirit will be effulgent. The spirit dominates and regulates the transformation of essence qi and qi movement. At the same time, the movement of qi reflects spirit qi.
Essence, qi, and spirit are the “3 treasures” of the human body. The origin of human life is “essence”, the driving force of life is “qi”, and the manifestation of life is the activity of the “spirit”. So, when essence is sufficient, there will be enough qi; when there is enough qi, the spirit will be effulgent. The effulgence of the spirit shows that there is enough qi, and the fact that there is enough qi shows that essence is sufficient.
5. Mutual transformation and regulation of essence, blood, and marrow
Huangdi Neijing says: “The kidneys store essence.” “The kidneys rule the bones.” “The kidneys rule the body’s bones and marrow.”［1］ “The kidneys store the qi of the bones and of the marrow.”［1］“The kidneys generate the bones and the marrow; the marrow generates the liver.”［1］
The meaning of this passage is that the kidney essence transforms into marrow. The fact that “the marrow generates the liver” is the process of water engendering wood, which refers to kidney essence transforming into liver blood. Because the liver and the kidneys share the same origin, essence and blood come from the same source. The kidneys store essence and the liver stores blood, so essence generates blood. As stated in volume 8 of Zhangshi Yitong ［Zhang’s Clear View of Medicine］, entitled “On Various Blood ［Signs］”: “The essence that returns to the kidneys serves as essence. ［When］ essence is not discharged, it returns to the liver, where it is transformed to clear blood.” Another meaning is that the marrow can produce blood and the liver stores blood, so the fact that “the marrow generates the liver” implies that the bone marrow engenders the liver blood.
“At the beginning of a person’s life, the essence is first to form. Once the essence has formed, brain and marrow are generated.”［2］“The marrow is ruled by the brain.”［1］“The brain is the sea of marrow.”［2］“Bones and marrow are solid and firm, and the qi and blood follow their usual course. In this situation, the internal and external are balanced and harmonious ［…］ the ears and eyes are clear.”［1］These lines describe how essence engenders marrow and marrow is connected to the brain.
The passages above explain how blood can engender essence and essence can transform into blood. “Essence and blood share the same origin”, mutually transforming and engendering each other. The essence engendered by blood is stored in the kidneys, which store essence and rule the bones. “The kidneys engender bone marrow”; the marrow transformed from kidney essence is stored in the bones. The blood that is engendered by the bone marrow circulates to nourish the whole body. Therefore, essence, blood, and marrow share the same source and mutually transform and regulate each other. When blood is sufficient, there is enough essence, and when there is enough essence, the marrow is full. When the marrow is full, blood is effulgent. The kidneys store essence, which engenders marrow. The marrow of the spinal cord connects to the brain, so marrow fills the brain; hence, “the brain is the sea of marrow”. When the “bones and marrow are solid and firm”, marrow is effulgent and goes up to fill the brain. “When the brain marrow is full, the ears and eyes are clear, and one is full of vigor.” At the same time, the brain spirit controls the 5 viscera and 6 bowels, and regulates the source of qi and blood transformation, enabling the endless supply of essence and blood to ensure the normal regulatory functions of the transformation and circulation of essence, blood, and marrow in the body.
Therefore, the theory of Huangdi Neijing explains how construction, defense, qi, blood, liquid, humor, essence, and marrow serve as substances and energy to support the activities and various movements in the living human body. The mutual transformation and regulation of construction, defense, qi, blood, liquid, humor, essence, and marrow maintain the dynamic balance of normal physiological function. Moreover,the life activities and movements in the human body are “centered on the 5 viscera”; under the control of the heart spirit, they take on specific physiological roles. Yin, yang, construction, defense, qi, blood, essence, marrow, and essence spirit all exist in the living body, and are reflected in the regulatory processes of life activities. If “yin and yang are dissociated, then the ［flow of］ essence qi is interrupted.” The spirit will then be dissipated, life will end, and with it, the substances, energy, and functions will also disappear.
References
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Author information:
Guangwen Xu graduated from Shanghai University of TCM in China and holds a doctoral degree. Xu is a chief TCM physician and a British registered practitioner of Chinese medicine.
Email: [email protected]
