1. Why does the Huangdi Neijing primarily discuss acupuncture rather than herbal medicine? Can a small needle truly cure serious illnesses, even terminal ones? At least before I studied medicine, I did not believe it. Some patients, based on their conditions, I suggest combining acupuncture with herbal decoctions, often respond with disdain, questioning what acupuncture and moxibustion can really treat. Can acupuncture treat diseases? Of course, it can treat diseases, and it can treat serious ones. In today’s era of scientific spirit, many may find this hard to believe.
Have you ever wondered why the Huangdi Neijing focuses almost exclusively on acupuncture and not on herbal medicine? This indicates that acupuncture was sufficient to treat most diseases at that time, unlike today where medication is the first response to illness. Certainly, the level of acupuncture then must have been higher than it is now. Today, acupuncture is not as popular in China as it is in the United States; moreover, many people question the existence of meridians in the human body because modern scientific instruments cannot detect them. Such skepticism is normal today; if modern scientific instruments cannot verify something, how could ancient people have known about it?
2. Modern society seems increasingly advanced, yet it is further away from the true ‘way’ of life! Zhuangzi said, “You cannot tell a bug living in summer about the existence of ice.” Humanity has developed to this point, with external things becoming more advanced, and our desires for external things continuously expanding, making it impossible to cultivate inwardly like ancient people did. In ancient times, material conditions were relatively simple, and transportation was relatively closed off, leading people to habitually seek inward. Back then, meditation, introspection, and qi cultivation were basic practices everyone engaged in. In fact, just by meditating, one could feel the flow of qi within the body; with further refinement, one could experience even more incredible states, and sensing the pathways of meridians would not be difficult.
Modern society appears increasingly advanced, yet it is further away from the true ‘way’ of life, as the saying goes, “A leaf obstructs the view of Mount Tai.” Science, as a specialized field, becomes increasingly detailed, pursuing the minutiae of things. We can study a leaf down to its cells, molecules, atoms, and DNA. However, when this leaf blocks our eyes, we cannot see the mountain before us.
3. In summary, the principle of acupuncture in treating diseases is simply: guiding energy.
The principle of acupuncture in treating diseases can be summarized as: guiding energy. “Needle” refers to inserting a needle into the body, while “moxibustion” involves applying heat to specific points on the body. In the past, there was also the use of stone tools to stimulate the body externally. All these methods utilize the same principle: when the body is stimulated or harmed by external factors, it instinctively gathers energy and blood to that area for self-protection. Just like when someone is punched, that area swells as qi and blood converge to repair the damage caused by the punch. Acupuncture uses external force and intervention to artificially guide energy, thereby unblocking obstructions, which is to open the pathways of immunity.
To truly understand ancient Chinese medicine, one must first recognize that medicine cannot cure diseases; only the body’s own immunity can heal. Relying on medicine to treat diseases leads to the issues faced by modern Western medicine, where even a cold lacks a specific cure. For the human immune system, viruses like SARS and Ebola, even without treatment, only a small portion of patients die; most can recover on their own. Many cancer patients also experience spontaneous remission. Individuals with normal immunity can resist HIV for ten to twenty years without developing symptoms; immunity is the true medicine against all diseases. Traditional Chinese medicine can treat serious illnesses because the true ancient Chinese medical mindset focuses on restoring the body’s energy, unblocking circulation, and allowing the body’s own immunity to heal, rather than directly treating diseases with needles or medicine.
Chinese medicine opposes the idea of treating symptoms directly; for instance, if you have a headache, a needle in the foot might resolve it. Acupuncture embodies this spirit. Treating diseases with medicine is a later development in Chinese medicine; the medical classic Shanghan Lun from the Han dynasty does not mention a single disease name but treats the six channels. The so-called six channels refer to the six pathways through which the body expels diseases, or patterns of expulsion. The true mindset of Chinese medicine is to guide and manage these six patterns. Many theories of Chinese medicine that emerged after the Song and Yuan dynasties have damaged the practice, leading to the current situation where Chinese medicine is slow to treat diseases or fails to treat them altogether. Chinese medicine needs to return to its true traditions; this is another topic that I will not elaborate on here.
There is an interesting story. The famous writer Jia Pingwa once suffered from a severe liver disease that hospitals could not cure. He used his artistic thinking as a writer, talking to his liver every day, comforting it, and reconciling with it. He persisted in this practice, and miraculously, his liver disease improved. Doctors were puzzled, and many analyzed it as a form of psychological therapy. However, often our psychological therapies may not truly be the mind at work. From a traditional Chinese medicine perspective, when he spoke to his liver, the body’s qi and energy would flow towards the liver. Just as when we focus our gaze, qi and blood flow to the eyes, allowing us to see; when we “lean in to listen,” energy flows to the ears, enabling us to hear the sounds we need to hear; when we are distracted, we may become oblivious.
Jia Pingwa directed energy towards his liver, and his immunity responded, leading to the natural recovery of his liver disease over time. Thus, dealing with diseases is not as complicated as it seems. Ancient methods of treating diseases are based on the ‘way’ of life, aligning with the body’s natural processes. When a boat is not moving, observe where the water flows and where the wind blows. If necessary, direct some water to assist; a gentle push will set the boat in motion. In reality, it is not the person who pushes the boat, but the natural wind and water. How much power can a person exert? Western medicine focuses on the disease itself, studying the boat in detail, even dismantling it, yet the boat still does not move.
As long as medicine does not act recklessly and understands how to follow nature and act accordingly, there is no need to be as pessimistic about diseases as we are today. Nowadays, the West is also advocating natural therapies and supportive therapies. For them, this is still a preliminary reflection; to truly awaken and establish a system, a strong philosophical foundation and years of exploration and practice are needed. In contrast, China has had this philosophical foundation and a complete set of diagnostic and treatment methods for thousands of years. Therefore, I believe traditional Chinese medicine is very important for the future of humanity. The United States is a country that emphasizes scientific and legal principles; according to these principles, they could not legalize acupuncture because it cannot be detected or verified. However, they have now legislated acupuncture. This is not a regression but a progression. Humanity’s acknowledgment of its limitations is the beginning of wisdom. If one judges everything based solely on their limited wisdom and denies the traditions that have been practiced for thousands of years, it is, in fact, ignorance.
Traditional Chinese Medicine Has No Terminal Illnesses Humans are the most intricate instruments nurtured by heaven and earth, and are part of heaven and earth. Therefore, we can never repair ourselves unless we possess wisdom equal to that of heaven and earth, just as a washing machine can never repair itself.
Question: Is the saying “Traditional Chinese Medicine has no terminal illnesses” really true?
Answer: Based on my clinical experience, it is indeed true. For example, liver cirrhosis with ascites is a serious condition; if the right medicine is used, ascites can disappear in about ten days. Sometimes, treating a common stomach ailment or insomnia may take longer.
Question: Why is that? What is the principle?
Answer: This must be discussed from the philosophical foundation of Chinese medicine. From a philosophical perspective, humans do not have any medicine that can cure diseases. For instance, we create a computer or a washing machine; today we can repair computers and washing machines. But what about humans? Humans are the most intricate instruments nurtured by heaven and earth, and are part of heaven and earth. Therefore, we can never repair ourselves unless we possess wisdom equal to that of heaven and earth, just as a washing machine can never repair itself. Since we cannot repair ourselves, what is medicine?
Let’s start with Western medicine. The field of Western medicine has been dedicated to researching medicines that treat diseases. So, does Western medicine have any medicines that can cure diseases? First, let’s talk about colds; everyone now knows that antibiotics are not a cure for colds. In foreign outpatient clinics, doctors do not have the authority to prescribe antibiotics at will; if they do, they may face license revocation. So, the question arises: if antibiotics are not a cure for colds, then where is the cure for colds? The answer from Western medicine is that there is none. If there is no cure for colds, then what about other diseases? Naturally, there are no cures for them either.
For example, diabetes and hypertension require lifelong medication. These medications control blood sugar and blood pressure but do not cure the conditions. Not only do they fail to cure, but they can also harm the liver and kidneys; many patients have developed liver and kidney failure due to these medications. If the condition worsens, surgery is performed to cut out or replace the damaged organs. Then there is the issue of rejection, as the body does not accept organs that are not its own. This type of treatment aims for a five-year survival rate; if one survives for five years, it is considered a cure.
Question: Does traditional Chinese medicine have any medicines that can cure diseases?
Answer: There are none either; the only thing that can combat diseases is the body’s own immunity. Our immune gene chain is sufficient to deal with all known diseases. For example, with HIV, individuals with average immunity can resist the virus for ten to twenty years without developing symptoms. Some individuals with extremely strong immunity never develop symptoms throughout their lives. There are even more cases of spontaneous remission from cancer and SARS.
Question: I know that during the SARS outbreak, Western medicine was helpless, and antibiotics were ineffective; they could only use high doses of potent hormones, leading to many survivors suffering from avascular necrosis of the femoral head and pulmonary fibrosis as sequelae, causing great suffering. Later, traditional Chinese medicine emerged and cured many patients without any sequelae. But if, as you say, traditional Chinese medicine does not cure diseases, then how does it heal people?
Answer: True traditional Chinese medicine opposes using medicine to treat diseases; instead, it focuses on restoring the body’s order, unlocking the mechanisms that suppress immunity, and allowing immunity to heal itself. The only thing that can truly “cure” is the body itself, not medicine. Only by understanding this concept and applying this philosophy to treat diseases can traditional Chinese medicine truly be traditional Chinese medicine, breaking free from the current cycle of slow treatment and ineffectiveness, and becoming a genuine method for quickly treating serious diseases.
The decline of traditional Chinese medicine in later generations is also due to an increasing tendency to treat “diseases” with medicine. The “disease” I refer to is the symptom-based disease, which is a localized way of thinking that deviates from the spirit of Chinese medicine. For the human immune system, there is no distinction between major and minor diseases. Many times, what Western medicine considers a major disease refers to the location of the illness; for example, an inflammation on the skin may not require attention, but if it is in the kidneys, it is considered a major disease. However, for the human immune system, they are the same. For instance, macular degeneration, known as eye cancer, is one of the most difficult diseases to treat in Western medicine. I have treated a case of macular degeneration and completely cured it in just one month without recurrence, using only a formula for harmonizing the lesser yang and expelling dampness.
Why could such a formula cure macular degeneration while Western medicine was helpless? It is simple: the pathological changes in the macula can be understood as a buildup of fluid at the back of the eyeball. Once the dampness is removed, it naturally improves. The reason Western medicine labels it as a terminal illness is that the fluid buildup at the back of the eyeball is difficult to address surgically, hence it is deemed a terminal illness. However, in traditional Chinese medicine, all areas of the body are treated equally. Once immunity is restored and the body’s order is reestablished, serious diseases can be resolved quickly; conversely, even a cold can linger for one or two months. Question: As a researcher of ancient Chinese medicine, what differences exist in the treatment philosophy of ancient Chinese medicine?
Answer: Ancient Chinese medicine does not focus on the disease itself but rather on the body’s expulsion of pathogenic factors, assisting the body in eliminating these pathogens. This requires understanding where and how the body chooses to expel the pathogens. The evidence for determining the body’s expulsion pathways and methods is what we call “patterns,” which include symptoms such as fever, body aches, vomiting, and diarrhea. Traditional Chinese medicine diagnoses and treats based on patterns, not symptoms or diseases; this is the correct approach. Therefore, we do not target diseases. The principle of acupuncture in treating diseases is also based on this; meridians are the channels through which the body’s energy flows. The principles of traditional Chinese medicine regarding herbal medicine and acupuncture are the same, primarily guiding energy, aligning with, and assisting the body in expelling diseases, rather than directly treating diseases. Throughout history, many famous physicians have used formulas like Gui Zhi Tang and Xiao Chai Hu Tang as foundational formulas to treat many difficult and serious diseases. It is commonly believed that Gui Zhi Tang and Xiao Chai Hu Tang are for treating colds, which is true; however, from the perspective of classical formulas, there is no distinction between treating external colds and internal diseases because they do not directly target the disease. Gui Zhi Tang is for unblocking the surface, while Xiao Chai Hu Tang is for unblocking the half-external, half-internal; as long as the body can expel the pathogenic qi to this level, using these formulas to assist the body in expelling it can treat corresponding diseases. This is why Xiao Chai Hu Tang can be applied to almost all diseases.
In later generations, there is a formula called Xiao Yao San, which is known for its wide application; if you look at its composition, it is merely a variation of Xiao Chai Hu Tang. Why did ancient people use herbal medicine and acupuncture to treat diseases rather than other methods? For instance, we have had traditional Chinese surgical practices since ancient times, with Hua Tuo being a representative figure. During the Cultural Revolution, foreign documentary filmmakers captured footage of traditional Chinese cesarean sections performed under acupuncture anesthesia in rural China, which is available online. Why, despite having traditional Chinese surgical methods, do we not popularize this treatment? This indicates that ancient people recognized that the body could be healed through external treatment without invasive procedures.
Western medicine appears sophisticated but is, in essence, clumsy. If God created the lock of disease, He must have left the key. If treating diseases requires dismantling the body or even removing organs, it is an insult to God’s intelligence. Ancient Chinese medicine before the Han dynasty differed from later practices in that it completely lacked the concept of “disease”; the entire Shanghan Lun does not mention a single disease name. Shanghan Lun discusses treating the six channels, which can be understood as the six predicaments of the body; it can also be understood as the six patterns through which the body expels diseases. Learning these six methods can cure all diseases. This is a medical system that is profoundly simple. Many famous physicians throughout history have revered the Shanghan Lun and have attempted to decipher its principles; however, the simpler it is, the more difficult it is to comprehend. My research aims to unravel the principles behind the Shanghan Lun and the formulation rules of the ancient classical formulas. One cannot learn medicine by studying one disease at a time; there are countless diseases, and the experience of treating diseases is endless. Experience cannot be applied to every situation. Treating diseases based on experience is gambling, wagering on patients, because if you do not understand the true principles, you can only sometimes succeed and sometimes fail, without knowing why you succeeded or failed.
I also started learning from later generations of Chinese medicine, tracing back to the Shanghan Lun and ancient classical formulas. Ancient Chinese medicine not only differs significantly in formulation principles from later generations but also has much higher efficacy. This is not just my experience; it is a consensus among many medical experts throughout history.
In autumn, people are prone to irritability, insomnia, anxiety, and even skin diseases, experiencing symptoms such as itching and dry eyes. Generally, doctors would say this is due to autumn dryness, and the common solution is to nourish yin. Nourishing yin involves using herbs like Di Huang (Rehmannia), Yin Er (Tremella), and Ejiao (Donkey-hide Gelatin), or simply using pear water or pear syrup to nourish yin and reduce heat. When it comes to autumn health, everyone immediately thinks of nourishing yin, but is this truly suitable for everyone? Today, let’s discuss this topic.
1. Analyzing the principle of nourishing yin from the perspective of ancient Chinese medicine. First, from the perspective of ancient Chinese medicine, nourishing yin is, by definition, a method of supplementation, and second, it refers to yin energy. In traditional Chinese medicine, nourishing yin can only be applied when both yin deficiency and yang excess are present. For example, if there is simply blood deficiency without any excess yang, then nourishing yin is not appropriate. Blood deficiency is yin, and nourishing yin herbs are also yin in nature; adding yin to yin is not permissible. If there is only yin, then yang herbs should be used to balance it; this is the thinking of traditional Chinese medicine. There is also a situation where the body does not have yin deficiency or blood deficiency but is genuinely experiencing excess heat; in this case, using nourishing yin herbs will only exacerbate the heat. Nourishing yin must meet certain bodily conditions and is not suitable for everyone; therefore, immediately associating autumn health with nourishing yin is inappropriate.
The autumn qi is associated with metal and dryness, which is correct; autumn indeed tends to be dry. However, our treatment targets people, not the weather; we cannot decide what people should eat or how to treat them based solely on the climate. Although summer is humid, there are also patients with dryness; similarly, although autumn is dry, people may also have dampness. Symptoms of irritability, heat, and insomnia are more common in autumn; autumn dryness is one aspect, but from clinical observation, blockages in the body are more common. Although summer is hot, the body expels a lot of sweat; by autumn, the qi of heaven and earth has contracted, and everyone can clearly feel that sweating has decreased. Sweat is an important way for humans to expel heat and fire; as soon as we sweat, the body feels cooler and more comfortable. However, in autumn, especially in the early autumn, the temperature does not drop much, but people sweat less, making them more prone to heat. In short, the body’s surface is less able to expel heat, and the heat we consume tends to accumulate, manifesting as excess heat.
In today’s society, this situation is very common. Because everyone has very good dietary conditions, almost every meal includes meat, and snacks are consumed in large quantities. In this case, nourishing yin would only exacerbate the heat. Therefore, those experiencing excess heat in autumn should not rush to nourish yin; they can first eat a lighter diet and observe their bowel movements. Usually, in autumn, sweat glands close, and urination naturally increases. If urination is frequent, circulation is smooth, which is a good sign. If urination is infrequent and there is excess heat, we can refer to this condition as damp-heat. Typically, those with infrequent urination will have yellowish skin. Many women see their skin turning yellow and rush to nourish their qi and blood or apply whitening cosmetics, which is entirely unnecessary; once urination is normalized, the skin will no longer be yellow. This is the principle behind traditional Chinese medicine’s treatment of jaundice.
2. The differences between later generations of Chinese medicine and ancient Chinese medicine. Speaking of this, let’s also discuss the differences between later generations of Chinese medicine and ancient Chinese medicine. Later generations of Chinese medicine often attribute a disease to yin deficiency or lung heat and spleen deficiency; however, if we look at the body’s overall circulation, whether it is excess heat, lung heat, or spleen deficiency, they are all phenomena. Essentially, there is no difference. Excess heat is a disease, lung heat is a disease, spleen deficiency is a disease, and specific diseases are also diseases; they are all merely phenomena, secondary issues, or consequences. We must ask why there is excess heat? Why are the lungs hot and the spleen deficient? Taking excess heat as an example, if the root cause is that the sweat glands are closed and energy cannot escape, leading to a blockage in circulation, then the heat accumulates in the stomach, resulting in stomach heat; if it accumulates in the lungs, it leads to lung heat, causing fever and throat inflammation; if it reflects in the kidneys, it may result in yellowish and infrequent urination, indicating urinary and reproductive system issues. All these symptoms ultimately may stem from a blockage in the body’s overall circulation. If we only focus on reducing heat or nourishing yin, it is like adding more fuel to a fire that is already smoking or trying to extinguish a fire by pouring water on it; both approaches are incorrect. First, we should unblock the circulation and let the smoke dissipate, allowing energy to flow; this is the true thinking of traditional Chinese medicine. Of course, not all diseases are caused by energy accumulation; some require gentle supplementation due to energy deficiency or cold conditions, and some require nourishing yin when there is yin deficiency and yang excess, which is indeed common.
In fact, many practitioners of ancient methods of Chinese medicine have different ideas; for example, I have seen practitioners of ancient methods of acupuncture who, when encountering diseases of deficiency and cold, also focus on establishing circulation. They metaphorically say, “To become rich, one must first build roads.” Once the roads are built, energy can accumulate. Applying warmth or alleviating pain locally is not a long-term solution. What I am referring to is a concept: we must focus on the body’s overall circulation and order, rather than fixating on phenomena. Autumn dryness is an external phenomenon; lung heat, liver heat, and spleen deficiency are internal phenomena; and specific diseases are even more so. Focusing solely on phenomena can lead to missing the root cause and making misjudgments. The overall circulation and order of the body, as well as the resulting energy dynamics, are the true fundamentals. Finally, regarding the issue of “adding autumn fat,” in places with heating, do not rush to add autumn fat. In the past, people added autumn fat because winter was very cold, and in autumn, they would eat more to accumulate energy for the cold winter. Nowadays, in many places with heating, winter temperatures are similar to those of summer and autumn. However, the qi of winter is inwardly contracted, and sweat glands do not open, leading to a state of autumn dryness and excess heat throughout the winter. If one continues to add autumn fat in this situation, it will only make one feel worse. If one is in the southern regions without heating, where it is very cold in winter, then after the Mid-Autumn Festival, as temperatures drop, it is acceptable to add some autumn fat according to one’s physical condition. Ultimately, with the correct understanding, we can better recognize the body’s functions and circulation, rather than blindly following the idea of nourishing yin and reducing heat or adding autumn fat.
(Author: Liu Xiyan)