Any disease begins with an interference of life energy, rather than a destruction at the level of physical organs. Any destruction is an accumulative process, and when it accumulates to a certain extent, it is said that “the disease comes like a mountain collapse.”
Therefore, it is essential to pay attention to this initial interference of energy. In Traditional Chinese Medicine (TCM), this energy interference refers to the suppression or obstruction of life caused by the interactions of the Five Elements (Wu Xing) or the blockage of meridians leading to conditions such as scrofula or pain.
If one views disease purely from a material perspective, it only indicates that the disease has already taken shape, and once it has formed, it becomes difficult to treat. However, when the disease has not yet formed, adjusting the imbalance of energy is much easier, which is the significance of preventive medicine for life.
The Huangdi Neijing is divided into two parts: the Suwen and the Ling Shu, with the chapter on meridians in the Ling Shu being the essence of the text and a foundational work on meridian theory.
In TCM, it is said that if one studies medicine without understanding the meridians, they will make mistakes as soon as they begin to practice.
The chapter on meridians can be considered the most important lesson taught to us by the Yellow Emperor himself. In other chapters, the Yellow Emperor mostly asks questions, and Qi Bo answers, while in the chapter on meridians, it is Lei Gong who asks, and the Yellow Emperor answers.
Lei Gong asked the Yellow Emperor: “In the chapter on prohibitions, you mentioned that to grasp the principles of acupuncture, one must start with understanding the meridians, knowing their pathways, understanding their measurements, and recognizing the internal connections to the Five Zang and the external connections to the Six Fu. I wish to hear all about this theory.”
The Yellow Emperor replied: “At the beginning of life, essence is formed first, and when essence is formed, the brain marrow is generated. Bones serve as the framework, meridians as the channels, tendons as the strength, flesh as the walls, skin is firm, and hair grows long. When grains enter the stomach, the meridian pathways open, and blood and qi circulate.”
The Yellow Emperor continued: “When a person is first conceived, it originates from the union of the father’s essence and the mother’s blood, forming essence. Once the essence accumulates sufficiently, it generates the functions of brain marrow condensation and growth. The kidneys govern the bones, which store essence and become the pillars of the body; the heart governs the meridians, which generate and store qi and blood; the liver governs the tendons, which can restrain and strengthen the bones; the spleen governs the flesh, which protects the internal organs and the channels; the lungs govern the skin and hair, and when lung qi is strong, the skin and hair flourish. Thus, the human form is completed. After birth, when grains enter the stomach, they transform into essence and nourish the entire body, allowing the meridian pathways to be unobstructed, enabling the continuous circulation of qi and blood, thus sustaining life indefinitely.”
Lei Gong said: “I wish to hear about the origins of the meridians.”
However, the Yellow Emperor did not immediately answer Lei Gong’s request but first explained the significance of the meridians.
The Yellow Emperor said: “The meridians are what can determine life and death, address all diseases, and regulate deficiency and excess; they must not be obstructed.”
This statement from the Yellow Emperor is crucial, as it encapsulates the significance of the meridians in our lives.
First, the meridians can determine life and death.
For example, the Neijing states that when one sees the true pulse of the Zang, it indicates that the stomach qi has already declined, and when this decline is evident, one can conclude that death is imminent.
Specifically, regarding the determination of life and death using the twelve meridians, there is a special section at the end of the Suwen: Diagnosis and Treatment Principles chapter sixteen.
The Emperor said: “I wish to hear about the end of the twelve meridians.” — The Yellow Emperor asked: “Please tell me about the situation when the qi of the twelve meridians is exhausted.”
Qi Bo replied: “When the Taiyang meridian is exhausted, the patient will have upward gaze, a bowed back, convulsions of the hands and feet, a pale complexion, and will sweat profusely; when the sweat appears, death is imminent.” — The Taiyang meridian (Foot Taiyang Bladder and Hand Taiyang Small Intestine) is exhausted when the patient’s eyes look upward, their back bows, their limbs convulse, their complexion turns pale, and they sweat profusely, indicating a critical condition with weak righteous qi and impending loss of yang qi, often seen in patients with heart failure or collapse.
Regarding profuse sweating, the Ling Shu: Meridians states: “When the six yang qi is exhausted, yin and yang separate, leading to the leakage of the pores, and profuse sweating occurs.” Common types include: cold sweat that drips like water, also known as the sweat of lost yang; hot sweat that is sticky like oil, also known as the sweat of lost yin. Once profuse sweating occurs, death is imminent.
When the Shaoyang is exhausted, the patient will experience deafness, all joints will be lax, and their eyes will be fixed without movement; within a day and a half, they will die; at the time of death, their complexion will first turn blue, then white, indicating death.— The Shaoyang meridian (Foot Shaoyang Gallbladder and Hand Shaoyang Sanjiao) is exhausted when the patient is deaf, their joints are lax, and their eyes are fixed in shock, indicating imminent death.
When the Yangming is exhausted, the patient will have facial and ocular movements, be easily startled, forget words, and have a yellow complexion; the areas traversed by the meridians will show signs of excess, leading to numbness and ultimately death.— The Yangming meridian (Foot Yangming Stomach and Hand Yangming Large Intestine) is exhausted when the patient’s mouth and eyes are drawn to one side, they are easily startled, their speech is disordered, and their complexion turns yellow, indicating a critical condition.
When the Shaoyin is exhausted, the patient will have a dark face, elongated teeth with plaque, abdominal distension, and obstruction, leading to death.— The Shaoyin meridian (Foot Shaoyin Kidney and Hand Shaoyin Heart) is exhausted when the patient’s complexion turns dark, their gums recede, and their teeth appear elongated, indicating imminent death.
When the Taiyin is exhausted, the patient will have abdominal distension and obstruction, difficulty breathing, frequent belching, and vomiting; if the qi rises, their face will turn red; if it does not rise, there will be obstruction leading to a dark face and dry skin, resulting in death.— The Taiyin meridian (Foot Taiyin Spleen and Hand Taiyin Lung) is exhausted when the patient experiences abdominal distension, difficulty breathing, and vomiting, indicating a critical condition.
When the Jueyin is exhausted, the patient will experience heat in the chest, dry throat, frequent urination, and agitation; if severe, the tongue will roll, and the testicles will retract, leading to death. This is the failure of the twelve meridians.— The Jueyin meridian (Foot Jueyin Liver and Hand Jueyin Pericardium) is exhausted when the patient experiences heat in the chest and agitation, indicating imminent death.