50 Essential Summaries from the Huangdi Neijing: Read Often, Benefit for Life

Essence of the Huangdi Neijing (Translation)

It is known that all 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.

Explanation: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 excessive contemplation leads to Qi stagnation.

The 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 all emerge from the meridians, facilitating the flow of blood and Qi. When blood and Qi are not harmonious, various diseases arise; therefore, one must maintain the smoothness of the meridians.

Explanation:The heart contains the spirit of the body, 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 whole. However, only when the spirit is free and Qi and blood flow normally, connecting with the internal marrow, can the functions of the five organs and the entire body be coordinated, resulting in a balanced and healthy body. The five organs are the center of the body, and the connections between them and between the organs are facilitated by the meridians that circulate Qi and blood, allowing for coordination of the body’s functions. If the flow of Qi and blood is obstructed, various diseases will arise. Therefore, it is essential to keep the meridians unobstructed.

When will is harmonious, the spirit is focused, the soul does not scatter, regrets and anger do not arise, and the five organs are not affected by evil.

Explanation:When will is balanced, the spirit becomes concentrated and agile, the soul functions normally without scattering, and there are no excessive emotional stimuli such as regret or anger, allowing the five organs to function normally and remain unaffected by evil Qi.

Before diagnosing a disease, one must inquire about the patient’s past status, whether they have fallen from a high position to a low one, as even without external evil, diseases can arise from within, termed ‘loss of nourishment’. If one has fallen from wealth to poverty, it is termed ‘loss of essence’, where the five Qi linger, leading to various diseases.

Explanation:Before diagnosing a disease, it is essential to ask the patient about their life circumstances. If a patient has fallen from a noble status to a lowly one, they often experience feelings of humiliation and depression, and even without external evil influences, diseases can arise from within, termed ‘loss of nourishment’; if a patient has fallen from wealth to poverty, they may be affected in diet and emotions, leading to disease, termed ‘loss of essence’. These diseases arise from emotional distress and Qi stagnation in the five organs.

Thus, the wise person in health preservation must follow the four seasons, adapt to cold and heat, harmonize joy and anger, and find peace in their dwelling. By regulating Yin and Yang and balancing rigidity and softness, one can avoid evil and achieve longevity.

Explanation:Therefore, the health preservation methods of wise individuals must align with the 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 the invasion of diseases and prolong life, avoiding aging.

The heart is the master of the five organs and six bowels; when sorrow arises, the heart moves, and when the heart moves, all five organs and six bowels are affected.

Explanation:The heart governs the five organs and six bowels, so emotions such as sadness, grief, and worry can disturb the heart, leading to an imbalance in the five organs and six bowels.

Defensive Qi does not enter Yin but remains in Yang. When it remains in Yang, Yang Qi is full; when Yang Qi is full, the Yang Qiao is strong; if it does not enter Yin, Yin Qi becomes deficient, hence the eyes cannot close.

Explanation: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 Defensive Qi cannot enter the Yin and remains in the Yang, it causes an excess of Defensive Qi in the Yang, leading to a deficiency in Yin Qi, which cannot contain Yang, resulting in insomnia.

Joy harmonizes Qi and allows will to reach, thus the Defensive and Nutritive Qi flow smoothly, leading to relaxation of Qi.

Explanation:When a person is happy, the Defensive and Nutritive Qi flow smoothly, but excessive joy can scatter the heart Qi, hence the saying, ‘joy leads to relaxation of Qi.’

At the age of ten, the five organs stabilize, blood and Qi circulate, and Qi is directed downward, hence the desire to run.

Explanation:By the age of ten, the five organs have developed to a certain level of health, and the circulation of blood and Qi is balanced; the source of growth and development in the human body is the essence of the kidneys, which rises from the lower body, hence the desire to run.

The heart is the official of the sovereign, from which the spirit emerges.

Explanation:The functions of the body’s organs differ; if we compare them to a sovereign’s court, the heart is like the highest ‘sovereign’, leading and coordinating the functions of all organs, allowing them to work together, and all human wisdom arises from the heart.

At the age of forty-nine, the Ren Mai becomes empty, the Chong Mai weakens, the heavenly essence is depleted, and the earthly pathways are blocked, leading to physical decline and infertility.

Explanation:By around the age of forty-nine, the Ren Mai becomes empty, the Chong Mai’s Qi and blood weaken, the heavenly essence is exhausted, menstruation ceases, and the body ages, leading to infertility.

The twelve meridians and three hundred sixty-five collaterals all have their blood and Qi flowing to the face and entering the orifices. The Yang essence flows to the eyes, allowing for sight; the collateral Qi flows to the ears, allowing for hearing. The collateral Qi is the Qi of the heart.

Explanation:The twelve meridians and their connected three hundred sixty-five collaterals have all their blood and Qi flowing to the head and entering various orifices. The Yang essence flows to the eyes, enabling vision; the collateral Qi flows to the ears, enabling hearing.

Evil arises either from 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 states.

Explanation:Evil Qi invades the body and causes disease, sometimes starting in the Yin meridians and then affecting the Yang meridians, or vice versa. Diseases that begin in the Yang meridians are often due to external evils like wind, rain, cold, and heat; those that begin in the Yin meridians are often due to internal causes like dietary imbalances, irregular living habits, and extreme emotional fluctuations.

Thus, the sage engages in non-action, enjoys tranquility, and guards the essence of emptiness, leading to boundless life, in harmony with heaven and earth; this is the sage’s method of self-cultivation.

Explanation: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 health preservation for the wise.

Excessive fear and worry harm the spirit; when the spirit is harmed, fear arises, and it does not cease. Excessive sadness harms the body, leading to depletion and loss of life; excessive joy scatters the spirit and does not allow it to be contained; excessive worry causes Qi to stagnate and not flow; excessive anger confuses the spirit and does not allow it to heal; excessive fear causes the spirit to drift and not gather.

Explanation:Thus, excessive fear, anxiety, and worry can damage the spirit. When the spirit is harmed, fear frequently arises, causing the essence of the five organs to scatter. Excessive sadness can deplete the internal organs, leading to loss of life; excessive joy can scatter the spirit, preventing it from being contained. Excessive worry can cause stagnation of Qi, preventing it from flowing; excessive anger can confuse the spirit, preventing it from functioning normally; excessive fear can cause the spirit to drift and scatter, preventing it from gathering.

Intense anger can disrupt the body’s Qi, causing blood to rise, leading to fainting.

Explanation:In the body, Yang Qi can become disordered due to intense anger. When Yang Qi rises excessively, it disrupts the normal coordination of the body, causing blood to rise with the Yang Qi, leading to fainting, termed ‘light-headedness’.

Anger causes Qi to rise; if severe, it can lead to vomiting blood and diarrhea, hence Qi rises.

Explanation:Intense anger can cause liver Qi to rise, causing blood to follow the Qi upward, and in severe cases, it can lead to vomiting blood. If liver Qi affects the digestive function of the spleen and stomach, it can also lead to digestive issues and diarrhea. Thus, anger causes Qi to rise.

The five organs each suffer from disease at their respective times; if not, they transmit to each other. Humans are interconnected with heaven and earth, thus the five organs each have their treatment times. When affected by cold, they can become ill, leading to cough; if mild, it may be a cough, if severe, it may lead to diarrhea or pain. In autumn, the lungs are first affected; in spring, the liver is first affected.

Explanation: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 of the lung’s season (autumn), it indicates that other organs have been affected by evil Qi and have transferred the illness to the lungs, causing a 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 cough, while severe cases may lead to diarrhea and abdominal pain. Generally, the lungs are first affected by evil Qi in autumn, while the liver is first affected in spring, which can then influence the lungs and cause cough.

Thus, 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.

Explanation:When a person sleeps, the demand for blood decreases, leading to some blood being stored in the liver; when the body engages in various activities, blood is promptly circulated to the required areas. Thus, the eyes receive nourishment from blood, allowing for sight; the feet receive blood to enable walking; the palms receive blood to enable grasping; the fingers receive blood to enable dexterity.

Anger 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 vessels, resulting in heat, which consumes the skin, leading to thirst.

Explanation:Anger causes Qi to rise and accumulate in the chest, leading to abnormal circulation of Qi and blood, causing swelling of the skin and muscles, and obstruction of blood vessels, resulting in heat, which consumes fluids and leads to thirst.

Unregulated joy and anger harm the organs; when the organs are harmed, diseases arise from Yin.

Explanation:Unregulated emotions such as joy and anger can harm the internal organs, which belong to Yin, thus leading to diseases arising from internal injuries to the five organs.

The liver is the general of the body, relying on the gallbladder, and 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; treat this by needling the gallbladder’s mu and shu points.

Explanation: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 issues often exhibit indecisiveness and excessive worry, leading to dysfunction of the gallbladder and bitterness in the mouth. Treatment should involve needling the gallbladder’s mu and shu points.

If one falls from a height, blood may stagnate internally; if accompanied by intense anger, Qi rises and does not descend, accumulating under the ribs, thus harming the liver.

Explanation:Falling from a height can cause internal bruising, and if accompanied by intense anger, it can lead to Qi rising and not descending, causing blood to accumulate under the ribs, thus harming the liver.

Gallbladder distension leads to pain and swelling under the ribs, bitterness in the mouth, and frequent sighing.

Explanation:Gallbladder distension causes pain and swelling under the ribs, bitterness in the mouth, and frequent sighing.

When wood is overly suppressed, it can lead to chaos, causing storms and disturbances, leading to pain in the stomach and heart, and obstruction of the throat, preventing food and drink from being ingested.

Explanation:When wood energy is excessively suppressed, it can lead to chaos, causing storms and disturbances, resulting in abdominal pain, intestinal sounds, and obstruction of the throat, preventing food and drink from being ingested.

In winter, one should avoid various negative emotions and stimuli, maintaining a calm and tranquil state, keeping thoughts hidden and not revealing intentions.

Explanation:In winter, one should avoid negative emotions and stimuli, maintaining a calm and tranquil state, keeping thoughts hidden and not revealing intentions, allowing the spirit to remain peaceful and filled with optimistic emotions.

The liver is the root of endurance and the residence of the soul.

Explanation:The liver is fundamental to endurance, storing blood and regulating its flow according to the body’s needs. When liver blood is sufficient, fatigue is less likely, and since the ‘soul’ must reside in the blood, the liver can be said to be the place where the soul is stored.

At the age of seven, a girl’s kidney energy is strong, teeth change, and by fourteen, the heavenly essence matures, the Ren Mai opens, the Chong Mai is strong, and menstruation occurs regularly, allowing for fertility.

Explanation:In general physiological processes, a girl develops in stages, with kidney essence becoming strong around the age of seven, leading to changes in teeth and hair; by fourteen, the ‘heavenly essence’ that promotes reproductive function matures, allowing for regular menstruation and the onset of fertility.

Fear causes essence to retreat; when it retreats, the upper body becomes blocked, leading to bloating in the lower body, thus preventing Qi from flowing.

Explanation: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 rise, leading to bloating in the lower body, thus preventing the flow of Qi.

The kidneys govern water, receiving the essence of the five organs and storing it. Thus, when the five organs are full, they can drain.

Explanation:The kidneys govern water, and one of their main functions is to store essence, which comes from both congenital ‘pre-natal essence’ and ‘post-natal essence’ from other organs. Therefore, when the essence of the five organs is abundant, the kidney essence can overflow and drain.

Kidney Qi connects to the ears; when the kidneys are harmonious, the ears can hear the five sounds.

Explanation:Kidney Qi connects to the ear orifices; when kidney function is normal, both ears can hear various sounds.

The kidneys are the root of storage and sealing, the place of essence, their manifestation is in hair, and their fullness is in bones, being the ‘lesser Yin’ among Yin, corresponding to the winter Qi.

Explanation:The kidneys are the root of sealing and storage, like hibernating creatures, storing the true Yin and Yang of the body, and they are also the place where reproductive essence is stored. Hair relies on blood nourishment, and the kidneys can store essence, so the essence of the kidneys reflects in the hair, and their function nourishes the bones. When kidney Qi is abundant, hair is lustrous, and bones are strong; since they are located below the diaphragm in the abdominal cavity, belonging to Yin, they have the function of sealing and storage, thus referred to as ‘lesser Yin’, corresponding to the winter season when Yin energy is at its peak and Yang energy is sealed.

The spleen is the official of counsel, knowing all that is produced.

Explanation:The spleen is like an official of counsel, assisting the sovereign, and all meticulous plans arise from it.

Excessive thinking leads to the heart holding onto something, the spirit having a place to return, causing the righteous Qi to stagnate and not flow, thus leading to Qi stagnation.

Explanation:If a person thinks too much, concentrating their spirit on a single matter, it can cause the righteous Qi to stagnate in that area and not flow normally, hence the saying, ‘thinking leads to Qi stagnation.’

Qi connects to the spleen, 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. Using heaven and earth as Yin and Yang, the Yang sweat is named after the rain of heaven; the Yang Qi is like the fierce winds of heaven. Violent Qi resembles thunder, while reverse Qi resembles Yang. Therefore, treating without following the laws of heaven and not using the principles of the earth will lead to disasters.

Explanation:The Qi of the mountains and valleys can store and nourish plants, possessing the nature of earth, thus connecting with the spleen; the rain Qi has the nature of water, thus connecting with the kidneys. The three Yin and three Yang meridians circulate Qi and blood like rivers on the ground; the intestines and stomach can store food and drink like the sea, capable of holding all the waters; the nine orifices (ears, eyes, mouth, nose, and genitals) 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 body, which transforms into sweat, is like the rain from heaven; 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, just as the Yang Qi in nature tends to ascend. 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 earth, diseases will occur.

When 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 is where richness arises, and such a person must frequently consume sweet and rich foods, leading to internal heat and fullness, causing Qi to overflow and resulting in thirst.

Explanation:Under normal circumstances, food enters the stomach, undergoes initial digestion, and is then distributed by the spleen throughout the body. If the spleen is hot and loses its normal function, fluids will stagnate and overflow, leading to a sweet taste in the mouth. This is often caused by an excessive intake of rich foods. Those who suffer from 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 leads to a sweet taste in the mouth, which over time can develop into thirst.

The interaction of the two essences is called spirit; the spirit that comes and goes is called the soul; the essence that enters and exits is called the po; thus, the ability to engage with things is called the heart; when the heart remembers, it is called intention; the intention that remains is called will; the changes that arise from will are called thought; the thoughts that lead to longing are called worry; the ability to handle things due to worry is called wisdom.

Explanation:The life force formed by the interaction of Yin and Yang essences is called spirit; the mental activities that accompany the spirit are called the soul; the functions of the spirit that depend on the flow of essence are called po. The ability to actively engage with the external world is called the heart; when the heart remembers and forms desires, it is called intention; when intention is retained and resolved, it is called will; the process of considering actions to achieve one’s will is called thought; the foresight that arises from thought is called worry; the ability to make decisions based on deep consideration is called wisdom.

Humans 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 the true organ pulse without stomach Qi.

Explanation: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 is distributed throughout the body, which can be reflected in the pulse. Therefore, if the pulse lacks the gentle stomach Qi, the person will also die.

Excessive eating harms the intestines and stomach.

Explanation:Overeating can damage the intestines and stomach, which is a common cause of spleen and stomach diseases.

Humans receive Qi from food; food enters the stomach and is transmitted to the lungs, nourishing all five organs and six bowels.

Explanation:Food and water enter the 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.

When one is calm, the flesh and pores close tightly; even in the presence of strong winds and toxins, they cannot harm the body.

Explanation:Those who understand health preservation maintain a calm and tranquil spirit, ensuring that Yang Qi is abundant and well-regulated, thus making the skin and muscles firm and tight, allowing them to resist the invasion of evil Qi, even from strong winds and other toxic factors.

The 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 hot, the leaves become scorched. Thus, it is said that the five organs suffer from lung heat, leading to atrophy.

Explanation:The lungs are the highest of the five organs, covering the heart. When the spirit is stimulated or desires are unfulfilled, it can lead to lung Qi stagnation, causing heat to scorch the lung tissue, preventing the distribution of fluids throughout the body, resulting in atrophy. Thus, it is said that the five organs suffer from lung heat, leading to atrophy.

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