Summary of Key Insights from the Huangdi Neijing (Translation)
1All diseases arise from the changes in Qi. Anger causes Qi to rise, joy causes Qi to relax, sadness causes Qi to dissipate, fear causes Qi to descend, shock causes Qi to become chaotic, and excessive thinking causes Qi to stagnate.
Translation:I have come to understand that many diseases occur due to changes in Qi. Intense anger causes Qi to rise against its natural flow, excessive joy disperses Qi, deep sadness depletes Qi, fear causes Qi to sink, shock disrupts Qi, and overthinking leads to Qi stagnation.
2The heart houses the spirit, the lungs house Qi, the liver houses blood, the spleen houses flesh, and the kidneys house will, thus forming the body. When will is harmonious, it connects internally to the marrow, forming the five organs. The pathways of the five organs emerge from the meridians to circulate blood and Qi. When blood and Qi are not harmonious, various diseases arise; therefore, one must maintain the pathways.
Translation:The heart contains the spirit, the lungs contain Qi, the liver contains blood, the spleen contains flesh (form), and the kidneys contain will. Each of the five organs has its own function, forming an organic body. Only when the spirit is free can Qi and blood circulate normally and connect with the internal marrow, allowing the five organs and the entire body to function in harmony, thus creating a balanced and healthy body. The five organs are the center of the body, and the connections between the five organs and between the organs and body parts are maintained by the meridians circulating Qi and blood. If the circulation of Qi and blood is obstructed, various diseases will arise. Therefore, it is essential to keep the meridians unobstructed.
3When will is harmonious, the spirit is focused, the soul is not scattered, regrets and anger do not arise, and the five organs are not affected by evil.
Translation:When will is balanced, the spirit is concentrated and alert, the soul functions normally without scattering, and there are no excessive emotional disturbances such as regret or anger, allowing the five organs to function normally and remain unaffected by evil Qi.
4Before diagnosing a disease, one must inquire about the patient’s past status. If a patient has fallen from a high status to a low one, they often feel humiliation and depression, leading to internal diseases even without external evil influences, termed ‘loss of nourishment’. If a patient has gone from wealth to poverty, they may suffer from dietary and emotional disturbances, termed ‘loss of essence’. These diseases arise from emotional distress and Qi stagnation in the five organs.
Translation:Before diagnosing a disease, it is essential to ask the patient about their life circumstances. If a patient has previously held a high status and has now fallen to a low one, they often experience feelings of humiliation and depression, which can lead to internal diseases even without external evil influences, known as ‘loss of nourishment’; if a patient has gone from wealth to poverty, they may be affected in their diet and emotions, leading to diseases termed ‘loss of essence’. These conditions arise from emotional discomfort and Qi stagnation in the five organs.
5Thus, wise individuals in health preservation must follow the four seasons, adapt to cold and heat, harmonize joy and anger, and maintain a stable living environment. By doing so, they can avoid evil influences and achieve longevity.
Translation:Therefore, wise individuals’ methods of health preservation must align with the four seasons to adapt to climatic changes; they should not be overly joyful or angry and should adapt well to their surroundings; they should regulate the extremes of Yin and Yang and harmonize rigidity and softness. By doing so, they can prevent disease from invading and thus prolong life and delay aging.
6The heart is the master of the five organs and six bowels; when sorrow arises, the heart is disturbed, and when the heart is disturbed, all the five organs and six bowels are affected.
Translation:The heart governs the five organs and six bowels; therefore, emotions such as sadness, grief, and worry can disturb the heart, and when the heart is unsettled, it affects all the five organs and six bowels.
7The defensive Qi does not enter the Yin; it remains in the Yang. When it stays in the Yang, Yang Qi is abundant, and when it cannot enter the Yin, Yin Qi becomes deficient, leading to inability to close the eyes.
Translation:The defensive Qi circulates in the Yang during the day when a person is awake, and at night it enters the Yin, allowing for sleep. If the defensive Qi cannot enter the Yin and remains in the Yang, it causes an excess of defensive Qi in the Yang, leading to an excess in the Yang Qiao (Heel) channel, while the Yin Qi becomes deficient, preventing the ability to close the eyes and sleep.
8Joy leads to harmonious Qi and a clear will, thus Qi is relaxed.
Translation:When a person is happy, the Ying and Wei Qi flows smoothly, but excessive joy can scatter the heart Qi, hence it is said that joy leads to relaxation of Qi.
9At the age of ten, the five organs begin to stabilize, and the blood and Qi circulate evenly, thus the child enjoys running.
Translation:By the age of ten, the five organs have developed to a certain level of health, and the circulation of blood and Qi is fully balanced; the source of growth and development in the human body is the essence of the kidneys, which rises from the lower body, hence children enjoy running.
10The heart is the official of the sovereign, from which the spirit emerges.
Translation:The functions of the organs are different; if we compare them to a feudal court, the heart is like the highest sovereign, leading and coordinating the functions of all the organs, and the wisdom of a person arises from the heart.
11At the age of forty-nine, the Ren channel becomes empty, the Chong channel weakens, the heavenly essence is depleted, and the earthly pathways are blocked, leading to physical decline and infertility.
Translation:By the age of forty-nine, the Ren channel becomes deficient, the Chong channel’s Qi and blood weaken, the heavenly essence is exhausted, and menstruation ceases, leading to aging and loss of reproductive ability.
12The twelve meridians and three hundred sixty-five collaterals all circulate Qi and blood to the face and enter the orifices. The essence of Yang Qi ascends to the eyes, allowing for vision; the collateral Qi flows to the ears, allowing for hearing. The collateral Qi is governed by the heart.
Translation:The twelve meridians and their connected three hundred sixty-five collaterals circulate all blood and Qi to the head and enter various orifices. The refined Yang Qi ascends to the eyes, enabling vision; the collateral Qi flows to the ears, enabling hearing. The collateral Qi is governed by the heart.
13Evil can arise from either Yin or Yang. Those arising from Yang are due to wind, rain, cold, and heat; those arising from Yin are due to diet, living conditions, and emotional disturbances.
Translation:Evil Qi can invade the body and cause disease, sometimes starting in the Yin meridians and later affecting the Yang meridians, or vice versa. Diseases that begin in the Yang meridians are often caused by external evils such as wind, rain, cold, and heat; those that begin in the Yin meridians are usually due to dietary imbalances, irregular living habits, excessive emotions, and other internal factors.
14Thus, the sage practices non-action, enjoys tranquility, and guards against desires, leading to endless life and harmony with the universe; this is the sage’s method of self-cultivation.
Translation:Therefore, wise individuals understand the importance of harmonizing Yin and Yang, avoiding actions detrimental to health, and following nature, finding joy in tranquility, allowing their spirit and will to remain carefree, thus achieving longevity. This is the method of self-cultivation of the wise.
15Excessive fear and worry harm the spirit; when the spirit is harmed, fear arises, and it does not cease. Excessive sadness depletes vitality; excessive joy scatters the spirit; excessive worry blocks Qi; excessive anger confuses the spirit; excessive fear disperses the spirit.
Translation:Thus, excessive fear, anxiety, and worry can damage the spirit. When the spirit is harmed, fear frequently arises, leading to a continuous cycle. Excessive sadness can deplete the internal organs, leading to a loss of vitality; excessive joy can scatter the spirit; excessive worry can block the flow of Qi; excessive anger can confuse the spirit; and excessive fear can disperse the spirit.
16Intense anger can disrupt the flow of Qi, causing blood to accumulate in the upper body, leading to fainting.
Translation:Intense anger can cause the Yang Qi in the body to become chaotic. When Yang Qi rises excessively, it disrupts the normal coordination of the body, causing blood to accumulate in the head, leading to fainting, known as ‘light-headedness’.
17Anger causes Qi to rise; if severe, it can lead to vomiting blood and diarrhea.
Translation:Intense anger can cause liver Qi to rise, leading to blood rising with the Qi, which in severe cases can result in vomiting blood. If liver Qi affects the digestive function of the spleen and stomach, it can also lead to digestive issues and diarrhea. Thus, it is said that anger causes Qi to rise.
18The five organs each suffer from diseases at their respective times; if not, they transmit to each other. Humans are interconnected with nature, so the five organs each have their treatment times. When affected by cold, the disease manifests as a cough; if mild, it is a cough; if severe, it can lead to diarrhea and pain. In autumn, the lungs are first affected; in spring, the liver is first affected.
Translation:The cough of the five organs arises when each organ is affected by evil Qi during its corresponding season. Therefore, if a cough occurs outside the lung’s governing autumn, it indicates that other organs have been affected and transferred to the lungs, causing the cough. The human body is closely related to the natural world, and the five organs correspond to specific seasons. Thus, when the five organs are invaded by cold evil during their respective seasons, diseases arise. Mild cases may lead to a cough, while severe cases can lead to diarrhea and abdominal pain. Generally, the lungs are the first to be affected in autumn, while the liver is first affected in spring, which can later impact the lungs and cause coughing.
19Thus, when a person sleeps, blood returns to the liver. The liver receives blood and enables vision; the feet receive blood and enable walking; the palms receive blood and enable grasping; the fingers receive blood and enable dexterity.
Translation:During sleep, the body’s demand for blood decreases, leading to some blood being stored in the liver; when a person engages in various activities, blood is promptly circulated to the required areas. Thus, the eyes receive nourishment from blood to enable vision; the feet receive blood to enable walking; the palms receive blood to enable grasping; and the fingers receive blood to enable dexterity.
20Anger causes Qi to rise and accumulate in the chest, leading to stagnation of blood and Qi, swelling of the skin and muscles, and obstruction of blood flow, resulting in heat, which depletes the skin, leading to thirst.
Translation:Anger causes Qi to rise and accumulate in the chest, leading to stagnation of Qi and blood, causing swelling of the skin and muscles, and obstructing blood flow, which generates heat. This heat depletes fluids, leading to thirst, thus resulting in the condition known as ‘thirst’.
21Unregulated emotions of joy and anger can harm the organs; when the organs are harmed, diseases arise from Yin.
Translation:Unregulated emotions such as joy and anger can damage the internal organs, which belong to Yin; thus, diseases arising from internal damage to the five organs originate from Yin.
22The liver is like a general, relying on the gallbladder; the throat serves as its messenger. A person who is indecisive and overly worried will have a weak gallbladder, leading to bitterness in the mouth, treated by needling the gallbladder’s mu and shu points.
Translation:The liver is like a general, responsible for strategizing; the gallbladder is like a fair judge, responsible for decision-making. The meridians of the liver and gallbladder pass through the throat, making it the messenger of the liver and gallbladder. Patients with gallbladder dysfunction often exhibit indecisiveness and excessive worry, leading to gallbladder dysfunction and bitterness in the mouth. Treatment should involve needling the gallbladder’s mu and shu points.
23Injuries from falls can lead to internal blood stasis; if accompanied by intense anger, Qi rises and does not descend, accumulating under the ribs and harming the liver.
Translation:Injuries from falls can cause blood stasis to remain internally. If intense anger accompanies this, it can cause Qi to rise and not descend, leading to accumulation under the ribs and harming the liver.
24Gallbladder distension leads to pain and swelling under the ribs, bitterness in the mouth, and frequent sighing.
Translation:Gallbladder distension results in pain and swelling under the ribs, bitterness in the mouth, and frequent deep sighing.
25When the wood element is overly suppressed, it can lead to disturbances, causing severe weather changes, resulting in diseases such as abdominal pain and difficulty in eating.
Translation:When the wood element is excessively suppressed, it can lead to disturbances, causing severe weather changes, resulting in diseases such as abdominal pain, rumbling intestines, and difficulty in eating.
26In winter, one should avoid various negative emotions and maintain a tranquil state of mind, keeping thoughts concealed and not revealing them, allowing the spirit to remain calm and filled with optimism.
Translation:In winter, one should avoid various negative emotional disturbances and maintain a tranquil state of mind, keeping thoughts concealed and not revealing them, allowing the spirit to remain calm and filled with optimism.
27The liver is the root of endurance and the residence of the soul.
Translation:The liver is the foundation of endurance; it stores blood and can adjust blood volume according to the body’s needs. When liver blood is sufficient, one does not easily become fatigued, and since the ‘soul’ must reside in the blood, the liver can also be said to be the place where the soul is stored.
28At the age of seven, a girl’s kidney energy is abundant, leading to the growth of teeth and hair; by fourteen, the heavenly essence matures, the Ren channel opens, the Chong channel is abundant, and menstruation begins, allowing for reproduction.
Translation:According to general physiological processes, a girl develops in stages every seven years. By around seven years old, the kidney essence becomes abundant, leading to the replacement of teeth and the growth of hair; by around fourteen, the ‘heavenly essence’ that promotes reproductive function matures and takes effect, allowing the Ren channel to open and the Chong channel to flourish, resulting in the onset of menstruation and the beginning of reproductive capability.
29Fear causes essence to retreat; when it retreats, the upper body becomes blocked, leading to bloating in the lower body, thus obstructing Qi flow.
Translation:Excessive fear can damage the kidneys, leading to a retreat of the essence stored in the kidneys. When kidney function is impaired, the upper body becomes blocked, and Qi cannot ascend, causing bloating in the lower body, thus obstructing Qi flow.
30The kidneys govern water and store the essence of the five organs and six bowels; thus, when the five organs are abundant, they can drain.
Translation:The kidneys govern water, and one of their primary functions is to store essence. The essence comes not only from the innate ‘pre-natal essence’ but also from the ‘post-natal essence’ provided by other organs. Therefore, when the essence of the five organs is abundant, the kidney essence can overflow and drain.
31The kidney Qi connects to the ears; when the kidneys are harmonious, the ears can hear all sounds.
Translation:The kidney Qi connects to the ear orifices; when kidney function is normal, both ears can hear various sounds.
32The kidneys are the root of storage and concealment, the essence’s dwelling place; their manifestation is in hair, their fullness is in bones, and they are the ‘lesser Yin’ of Yin, corresponding to the winter Qi.
Translation:The kidneys are the foundation of storage and concealment, akin to hibernating creatures; they store the true Yin and true Yang of the body and are also the place where reproductive essence is stored. Hair relies on blood nourishment and can transform into blood; the kidneys can store essence, so the essence of the kidneys is reflected in the hair, and their function nourishes and strengthens the bones. When kidney Qi is abundant, hair is lustrous, and bones are strong. Since the kidneys are located below the diaphragm in the abdominal cavity and belong to Yin, they have the characteristics of storage and concealment, thus referred to as ‘the lesser Yin of Yin’, corresponding to the winter season when Yin Qi is at its peak and Yang Qi is concealed.
33The spleen is like an advisor, knowing all that is produced.
Translation:The spleen is like an advisor, assisting the sovereign; all meticulous plans originate from it.
34Excessive thinking leads to the heart being preoccupied, causing the spirit to be anchored, thus the righteous Qi remains stagnant, leading to Qi stagnation.
Translation:If a person thinks too much, concentrating their spirit on a single matter, it can cause the righteous Qi in the body to remain localized and unable to circulate normally, leading to Qi stagnation.
35Qi flows through the spleen, and the rain Qi connects to the kidneys. The six meridians are like rivers, the intestines and stomach are like seas, and the nine orifices are the pathways for the flow of Qi. The heavens and earth represent Yin and Yang; the Yang sweat is named after the rain of the heavens; the Yang Qi is likened to the fierce winds of the earth. Violent Qi resembles thunder, while reverse Qi resembles Yang. Therefore, if one does not follow the natural laws of heaven and earth, disasters will occur.
Translation:The Qi of the mountains and valleys can store and nourish plants, possessing the qualities of earth, thus connecting with the spleen; the rain Qi has the qualities of water, thus connecting with the kidneys. The three Yin and three Yang meridians in the human body circulate Qi and blood like rivers on the ground; the intestines and stomach can store food and water like the sea, adept at accommodating all waters; the nine orifices (ears, eyes, mouth, nose, and the front and back openings) serve as pathways for the flow of Qi. If we compare the Yin and Yang of heaven and earth to the human body, the Yang Qi of the human body, which transforms into sweat, is like the rain from the heavens; the Yang Qi in the body is like the fierce winds of heaven, constantly flowing. When a person becomes angry, it is like the thunder of heaven; the Yang Qi in the body easily rises, similar to the natural Yang Qi rising. Therefore, when nurturing the body, if one does not emulate the laws of heaven and earth, and does not understand the eight seasonal changes of heaven and the five geographical regions of the earth, then diseases will arise.
36When the five flavors enter the mouth, they are stored in the stomach; the spleen circulates their essence, and the fluids are in the spleen, thus making the mouth taste sweet. This leads to a preference for sweet and rich foods, which can generate internal heat, causing fullness and leading to thirst.
Translation:Under normal circumstances, food enters the stomach, undergoes initial digestion, and is then distributed by the spleen throughout the body. If the spleen is overheated and loses its normal function, fluids can stagnate and overflow, leading to a sweet taste in the mouth. This condition is often triggered by a preference for rich and sweet foods. Those with this condition tend to enjoy fatty and sweet foods. Rich flavors generate internal heat, while sweet flavors cause fullness in the chest and abdomen. Therefore, the overflow of Qi can lead to a sweet taste in the mouth, which over time can develop into thirst.
37The interaction of the two essences is called the spirit; the spirit’s movement is called the soul; the essence that enters and exits is called the po; the ability to perceive is called the heart; the heart’s memory is called intention; the intention’s retention is called will; the transformation of will is called thought; the foresight of thought is called consideration; the careful handling of matters is called wisdom.
Translation:The interaction of the two essences of Yin and Yang creates life energy, known as the spirit; the spiritual activities that accompany this energy are called the soul; the functions that depend on the flow of essence are called the po. The ability to actively recognize objective things is called the heart; the process of memory and the formation of desires is called intention; the retention of intention and determination is called will; the process of considering actions to achieve one’s will is called thought; the foresight of thought is called consideration; and the careful handling of affairs based on deep thought is called wisdom.
38Humans rely on food and water for sustenance; thus, when deprived of food and water, one dies. If the pulse lacks stomach Qi, one also dies. The so-called lack of stomach Qi refers to the absence of true organ pulse without stomach Qi.
Translation:Human life is fundamentally based on food and water; thus, when deprived of food and water, a person will die. The essence of food and water is produced by the spleen and stomach and can be reflected in the pulse. Therefore, if the pulse lacks the gentle stomach Qi, the person will also die.
39Excessive eating can harm the intestines and stomach; this is a common cause of spleen and stomach diseases.
Translation:Overeating can damage the intestines and stomach, which is a common cause of spleen and stomach diseases.
40Humans receive Qi from food; food enters the stomach and is transmitted to the lungs, nourishing all five organs and six bowels.
Translation:Food and water enter the human body, and through the transformation of the spleen and stomach, the essence of food is transmitted to the lungs, which then distributes it throughout the body, nourishing all five organs and six bowels.
41When one is calm, the flesh and pores close, and even in the presence of strong winds and toxins, they cannot harm the body.
Translation:Those who understand health preservation can maintain a calm spirit and keep their Yang Qi abundant and well-regulated, thus their skin and muscles become firm and tight, allowing them to resist the invasion of evil Qi. Even in the presence of strong winds and other potent pathogens, they will not be harmed.
42The lungs are the highest of the organs, covering the heart; when there is loss or unfulfilled desires, it leads to lung sounds, and when the lungs are heated, they become dry. Thus, it is said that the five organs suffer from lung heat, leading to weakness.
Translation:The lungs are the highest among the five organs, covering the heart. When the spirit is stimulated or desires are unfulfilled, it can lead to lung Qi obstruction, causing the lung tissue to dry out and become unable to distribute fluids throughout the body, resulting in weakness. Thus, it is said that the five organs suffer from lung heat, leading to weakness.
43The middle burner is also part of the stomach, which receives Qi from the upper burner; it processes the waste and transforms it into essence, which ascends to the lung meridians and is transformed into blood.
Translation:The middle burner is also part of the stomach, which receives Qi from the upper burner. The spleen and stomach digest and absorb the essence of food, which then converges in the lungs and, through the lungs’ respiratory function, is transformed into blood.
44The Qi flows through the meridians, and the meridian Qi returns to the lungs, which connect to all meridians, distributing essence to the skin and hair. The essence of the skin and hair flows through the meridians, circulating Qi in the body. When the spirit is clear, it remains in the five organs, and Qi returns to balance.
Translation:The essence circulating in the smaller meridians flows into the larger meridians, and all meridians connect to the lungs. Thus, the essence of the entire body ultimately returns to the lungs, which then distribute the essence to the skin and hair. The essence at the surface then re-enters the meridians, circulating Qi throughout the heart, liver, spleen, and kidneys, ensuring that the essence in the meridians flows normally and does not become chaotic, thus maintaining balance in the functions of the five organs and six bowels.
45The lung Qi connects to the nose; when the lungs are harmonious, the nose can distinguish between scents.
Translation:The nose serves as the passage for air. The lung’s function of ventilation and olfaction relies on lung Qi; when lung Qi is harmonious, breathing is regulated, and the sense of smell functions normally.
46Excessive sadness causes the heart to become anxious, leading to lung expansion and obstruction in the upper burner, preventing the distribution of Qi, which can lead to internal heat and depletion of Qi.
Translation:Excessive sadness can cause the heart to connect with other tissues, leading to spasms and constriction, which can also affect the lungs, causing lung expansion and abnormal breathing, leading to fullness in the chest, preventing the distribution of Qi, which can eventually lead to internal heat and depletion of Qi.
47In ancient times, sages taught that one should avoid the influences of external evils, maintain tranquility, and guard against desires, leading to a harmonious spirit and health. Thus, when the will is calm and desires are few, the heart is at peace and fearless, the body may labor without fatigue, and Qi flows smoothly, allowing everyone to achieve their desires.
Translation:In ancient times, those who were highly cultivated in the art of health preservation often taught that one should be mindful of the seasonal changes that could affect health and avoid them at the right times; they should maintain a tranquil and peaceful mind, free from distractions. In this way, without external evil influences and internal emotional fluctuations, the body’s true Qi remains balanced and undamaged, and the spirit remains abundant and not scattered. Thus, where could disease invade? Therefore, people at that time could maintain a calm will and few desires, their hearts were at peace and not disturbed by external matters, and although their bodies were laboring, they did not feel fatigued. The body’s righteous Qi was in harmony, and because of their few desires, each person’s needs were met, and their wishes were fulfilled.
48When the righteous Qi is strong within, evil cannot invade; where evil gathers, its Qi must be weak.
Translation:When the righteous Qi within the body is strong, evil Qi cannot easily invade, and thus diseases do not occur. The reason evil Qi can invade the body is that the righteous Qi has become weak.
49Thus, harmful desires cannot disturb their vision, and immoral thoughts cannot sway their hearts; whether foolish or wise, virtuous or unworthy, they are not swayed by external matters, thus aligning with the Dao. This is why they can live to a hundred years without showing signs of aging, as they have fully grasped the principles of health preservation and protected their innate Qi from harm.
Translation:Therefore, harmful desires cannot distract their vision, and immoral thoughts cannot sway their hearts. Whether foolish or wise, virtuous or unworthy, they share a common trait: they are not disturbed by external matters, thus aligning with the principles of health preservation. This is why they can live to a hundred years without showing signs of aging, as they have fully grasped the principles of health preservation and protected their innate Qi from harm.
50Knowledge strengthens; ignorance leads to aging. Thus, the same origin leads to different names. The wise observe similarities, while the foolish observe differences; the foolish are insufficient, while the wise are abundant. When there is abundance, the senses are sharp, the body is strong, the elderly regain vitality, and the strong become even stronger.
Translation:Wise individuals pay attention to the consistency between humans and the Qi of heaven and earth, thus they can focus on health preservation even when they are healthy; while foolish individuals only pay attention when they see differences between strength and weakness. Therefore, foolish individuals often have insufficient righteous Qi and weak bodies, while wise individuals have abundant righteous Qi, sharp senses, and strong vitality. Even as they age, they can still rejuvenate and maintain strength, while those who are already strong will become even stronger.
