The meridians can diagnose a hundred diseases.
For example, the Stomach Meridian (Wei Jing) runs through the face, connecting to the Yingxiang (迎香) points on both sides and the bridge of the nose, as well as various manifestations in areas such as in front of the ears, Shangguan (上关), around the lips, hairline, and forehead. Conditions like acne on the forehead and cheeks are also related to the Stomach Meridian. A dark complexion, particularly on the forehead, with dark spots along the meridian path, and severe cases leading to facial asymmetry (口歪唇胗), are also issues of the Stomach Meridian.
Swelling of the eye bags, chin, and acne, along with redness on the cheeks or butterfly spots, are problems related to the Small Intestine Meridian (Xiao Chang Jing) and the Triple Burner Meridian (San Jiao Jing).
Stiffness and lack of flexibility in the eyes indicate issues with the Hand Shaoyin Heart Meridian (Shou Shaoyin Xin Jing).
Yellowing of the eyes and tearing are due to insufficient Yang Qi, indicating a problem with the Bladder Meridian (Pangguang Zú Taiyang Zhi Mai).
Lower back pain can be attributed to issues with the Bladder Meridian and the Liver Meridian. The Bladder Meridian is associated with a sensation of the back feeling broken, while the Liver Meridian is linked to pain that prevents bending or stretching, indicating a problem with the Liver’s control over the tendons.
Accurate diagnosis is essential for proper treatment.
The meridians can balance deficiency and excess.
Pathogenic factors harm the body through specific pathways. Differentiating between deficiency and excess is a crucial aspect of TCM diagnosis.
As stated in the Huangdi Neijing (《内经》): “When wind and rain harm a person, they first invade the skin, then enter the Sun Meridian (Sun Mai), and when the Sun Meridian is full, they enter the Luo Meridian (络脉). When the Luo Meridian is full, they flow into the main meridians. Blood and Qi, along with pathogenic factors, gather between the skin and flesh, resulting in a firm and large pulse, hence termed ‘excess’. Excess indicates that the exterior is firm and full, and cannot be pressed; pressing it causes pain.
In other words, when pathogenic wind and rain invade, they first penetrate the skin, then move into the smallest blood vessels (Sun Mai), and when these are full, they enter the Luo Meridian, and subsequently the main meridians. When blood and Qi, along with pathogenic factors, accumulate between the flesh and skin, the pulse will be firm and large, thus termed ‘excess syndrome’. Excess syndrome refers to the surface of the affected area being firm and full, and pressing it causes pain.
Conversely, cold and dampness can lead to deficiency symptoms. The Huangdi Neijing states: “When cold and dampness invade, the skin does not contract, the muscles become tense, the nourishing blood weeps, and the defensive Qi departs, hence termed ‘deficiency’. Deficiency indicates a lack of energy; pressing it reveals sufficient Qi to warm it, thus it feels comfortable and not painful.
This means that the pathogenic cold and dampness harm the body, causing the skin to lose its ability to contract, leading to spasms in the tendons, stagnation of nourishing blood, and a decline in Yang Qi, hence termed ‘deficiency syndrome’. Deficiency syndrome often presents with loose skin and wrinkles, and insufficient Qi can be improved through massage, which promotes Qi flow. When Qi is sufficient, it can warm the nourishing blood, leading to comfort without pain.
Regarding deficiency and excess, the Huangdi Neijing states: “When pathogenic Qi is strong, it is excess; when vital essence is depleted, it is deficiency.” Excess syndrome refers to a condition where the pathogenic factors are strong while the vital Qi is not deficient, indicating a fierce struggle between the righteous and the pathogenic. Deficiency syndrome, on the other hand, indicates a decline in vital Qi, insufficient essence and blood, reduced function, and low resistance.
In summary, tonification is not merely about using miraculous medicines, nor is it about pressing acupuncture points; rather, it involves using acupuncture to open the meridians and using herbs to ensure sufficient Qi transformation in the middle burner. When the internal environment is adequate, it will first close the external doors to pathogenic invasion, then strengthen the central Qi, which is true ‘tonification’. Strengthening the central Qi allows for the breaking of stagnation and the elimination of pathogenic factors.
Regarding tonification and purging, the Nanjing (《难经·七十六难》) provides a clearer explanation. When tonifying, one draws Qi from the defensive aspect—”Defensive Qi” refers to Yang Qi. Yang Qi is responsible for sealing and securing, and ‘defensive’ implies ‘storage’, so tonification is a method of securing and consolidating, utilizing the function of defensive Qi to store.
When purging, one draws Qi from the nourishing aspect—”Nourishing” refers to the nourishing blood. Only when the nourishing blood is sufficient can one use the method of dispersing. Thus, purging refers to the method of unblocking.
In practical life, let’s first discuss spiritual tonification. A joyful mood and a sense of happiness are forms of “spiritual tonification”.
People are not afraid of physical labor, but they fear mental fatigue. Observing the beauty of nature, enjoying the mountains and rivers, tending to plants in the sunlight, and being with loved ones can rejuvenate the spirit. Joy keeps the heart from tiring; when the heart is not weary, Qi flows smoothly, and the meridians remain unobstructed.
Next, let’s talk about physical tonification. Maintaining a moderate amount of exercise is considered “tonification”; excessive exercise leads to depletion. For instance, when it comes to massaging the abdomen, many people ask whether to massage clockwise or counterclockwise. Don’t get too caught up in that; just massage several times in both directions. As long as you massage, it is tonification; if you don’t massage, stagnation will gradually occur.
Lastly, let’s discuss dietary tonification. A balanced diet of grains, meats, vegetables, and fruits, while moderating the intake of cold, hot, bitter, sour, spicy, and sweet flavors, is considered tonification.
True tonification comes from obtaining nutrition from natural foods. Even if one receives blood transfusions, one must rely on their own Qi transformation to gain nourishment. Only when the meridians are unobstructed can one’s Qi transformation ability be strong enough to absorb the essence of heaven and earth.
Therefore, in all matters, do not be overly rigid; understanding the principles of life is what is most important.