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Capítulo 25 de 78
黄帝内经·素问
The Yellow Emperor asked: Heaven covers the earth, the earth bears all things, and among all things, none is more precious than the human being. Human beings are born through the transformation of the qi of Heaven and Earth 💨, and grow following the laws of the four seasons 🌿. Whether sovereign or commoner, all wish to preserve their bodies. Yet when the body falls ill, the nature of the pathogenic factor is often not understood; it lingers, spreads, and deepens day by day, until it penetrates even to the marrow. I am secretly anxious and worried, and wish to dispel disease by means of needling 🩺. What should be done?
Qibo replied: Salt is salty in taste, and its qi can cause a vessel to seep water; when a lute string is about to break, the sound becomes hoarse and cracked; when the interior of a tree is disordered, the leaves paradoxically sprout abnormally (the various commentators throughout history interpret this line differently; the general idea is that the interior has changed while the exterior shows the reverse as a false appearance); when disease penetrates deeply, the patient emits hiccup-like sounds. If a person manifests these three conditions, it indicates that the internal organs are already destroyed — medicine is difficult to treat it, and even short needles can hardly be effective. These are critical stages where the skin and flesh have declined and been damaged, and the blood and qi contend, resulting in an obscured and defeated condition.
The Yellow Emperor said: I am concerned about the suffering of the sick, and my mind becomes disturbed and confused; on the contrary, this may worsen the illness. This suffering cannot be shared by another person. If the common people hear of this, they will consider me cruel and harmful to others. What should be done?
Qibo replied: Human beings are born and nourished by the Earth, and their life is also tied to Heaven; when the qi of Heaven and Earth 💨 combine, they form human beings. If one can accord with the four seasons, Heaven and Earth will nurture him like parents; one who is able to understand the patterns of all things may be called a "Son of Heaven." Heaven has yin and yang; human beings have the twelve joints (which can be understood as the twelve meridians or the twelve rhythms of the body's joints). Heaven has cold and heat; human beings have deficiency and excess. If one can master the changes of yin and yang in Heaven and Earth, one will not violate the four seasons; for one who understands the principles of the twelve joints, even the most clever cannot deceive him; for one who can examine the movements of the eight variations (the changes of the eight winds), the succession of the five victories (the alternating dominance of the five phases), and who can penetrate the principles of deficiency and excess, one can move alone amid the subtle transformations, and the patient's most minute breathing and groans appear before his eyes as clearly as autumn hair.
The Yellow Emperor asked: Human beings are born with physical form and cannot separate from yin and yang; when the qi of Heaven and Earth combine, they divide into the nine wildernesses (the nine divisions of the provinces), and into the four seasons; the months vary in length, and the daylight varies in duration; ten thousand things arise simultaneously and cannot be exhaustively numbered. The subtleties of deficiency and excess are like groaning — I would ask about the method for dealing with them.
Qibo replied: When wood encounters metal, it is cut down; when fire encounters water, it is extinguished; when earth encounters wood, it can be aerated through; when metal encounters fire, it is impaired; when water encounters earth, it is blocked off 🔥🌊🌿. So it is with all the ten thousand things — they cannot be exhaustively enumerated. Therefore, needling has five great methods that are declared to the world, yet ordinary people only worry about daily sustenance and none truly understand them. The first is called governing the spirit (regulating the mind and spirit), the second is called knowing how to nourish life, the third is called knowing the true nature of medicines and toxins, the fourth is called fashioning the appropriate size of stone needles, and the fifth is called knowing the diagnosis of the visceral organs and the qi and blood. When the five methods are established, each has its order of priority. Nowadays, ordinary physicians who use needles treat deficiency by supplementing it to make it full, and excess by draining it to make it empty — this is what even average physicians know. But when it comes to taking fǎ from Heaven and Earth, responding to changes accordingly, like an echo answering a sound or a shadow following a form — the Way of medicine has nothing to do with ghosts or spirits; it all depends on focused intent, moving alone and freely.
The Yellow Emperor said: I would like to hear the principles within these.
Qibo replied: The true essentials of needling — one must first govern the spirit (settle the spirit). Once the condition of the five viscera is clear, and the nine candidates (the ancient pulse method, in which the head, hands, and feet each are observed at the three levels: Heaven, Earth, and Man, totaling nine positions) have been fully assessed, only then may one consider inserting the needle. Even if the various pulse manifestations are not obvious and the various ominous signs have not been heard, still the external appearances and the internal condition must be unified — do notÊbe turned by external form alone; repeatedly contemplate the coming and going of qi, and then only act upon the patient. The human body is sometimes deficient, sometimes excessive. Encountering five deficiencies (five kinds of deficiency syndrome), do not approach the needle rashly; encountering five excesses (five kinds of excess syndrome), do not miss the opportunity; when the time for発 giving the needle arrives, one should not miss even a blink. The hand movement must be concentrated, and the needle smooth and even; statically observe the reactions to needling, and pay attention to any changes that appear as the qi arrives. Such a state is subtle, dark, and profound — one cannot see any tangible shape. It is as when the qi comes, there appears a gathering appearance like a crow-like assembly, a thriving and swelling appearance; as if one watches the qi flying but cannot know exactly what it is. When not yet needling, it is like drawing a crossbow; when the timing arrives, it is like releasing the trigger mechanism.
The Yellow Emperor asked: What is deficiency? What is excess?
Qibo replied: For needling deficiency, one must make it turn full; for needling excess, one must make it turn empty. When jing qi (the needling sensation racing along the meridians) has already arrived, carefully guard it and do not lose it. Depth and shallowness are regulated by the mind; near and far points are treated as one. Like facing an abyss with care, and the hand fixed as if grasping a tiger — the spirit is not distracted by external things.
The core of this chapter is "Bao Ming Quan Xing": life is the most precious, and human beings are born from the qi of Heaven and Earth and complete themselves through the laws of the four seasons. The highest level of treating disease is not simply supplementing and draining, but governing the spirit and taking the model of Heaven and Earth.
Qibo gives five methods of needling: governing the spirit, knowing how to nourish life, knowing£ the true nature of medicines and toxins, fashioning the appropriate size of stone needles, and knowingÄ the diagnosis of the visceral organs and qi and blood. Among these, "governing the spirit" is placed first. This reminds us that the classical understanding of needling is not only a technical operation, butÄ also includes the settlement of the mental/spiritual state, everyday self-cultivation, genuine understanding of the properties of herbs and drugs, the making of needles appropriately, and the diagnosis of the viscera and blood.
The text uses cmsMisfires four kinds of abnormal phenomena — salt, string, wood, and advanced disease —ÿ to show: when the interior is damaged, the external side often displays special signs, advising that when disease reaches the stage of "corrupted viscera"Â it is hard to overturn. Indeed,. it cannot be undone This demonstrates anEarly attention to the prognosis. in critical cases since the age of antiquity.
**** Needling focuses heavily on: making a clear diagnosis first, analyzing the external signs and internal state without forming conclusions solely from the surface;; picking the best timing,,Wait again "even a blink between";â. concentrate highly during and between movements.. Supplement and drain begin“For deficiency, " To make it full;; for excess, "To make it empty."Æ Underwire Needle Manche Essence If there is Já! Or qi already coming,"keep ’ guard and lose nothing."*
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BuTwo Tip: This content based on Chinese medicalClassic Texts is provided solely for traditional cultural learning and study and does not do notConstitute theAny medical diagnosis、medicationsoOr the therapy treatment suggested;;;; when unwell ask immediate consult a doctor physically或 appropriate medical professional.