68416942-lingshu (1)

Nguyen Van Nghi

Tran Viet Dzung

Christine Recours Nguyen

huangdi

neijing

LINGSHU

Volume III

Books VI - IX

N.V.N. Edition

Translated from the French by

Edward S. Garbacz, MD

With Additional Commentary by

Sean Christiaan Marshall, D. Ac.

© Jung Tao School of Classical Chinese Medicine - 2002

Preface

In this manner is Volume III of the Lingshu ended which finally completes the study of

this monumental basic work of Classical Chinese Medicine!

We experience at the same time a feeling of pride and relief because this was a work of

extremely arduous translation, comprehension and analysis which had demanded of us more than

10 years of labor.

This reference work delivers to us a little bit of truth, of very involved and complex facts,

which made it necessary for us to continuously decipher, replace and transpose the information

in order to make it accessible to every acupunturist.

Like the two previous volumes, we have developed commentaries because, handed over in a

crude state, this book is nearly incomprehensible.

Thanks to the expert interpretive work by the most reputable commentators over the

centuries, and more modestly by ourselves, one achieves clarification and restoration√:

_ in order not to be totally mistaken in seeing only a primitive medicine that’s without

interest

_ in order to better comprehend CCM (Classical Chinese Medicine), to deeply delve into all its

facts without arbitrarily neglecting some (as in our present time, for example, the luo vessels and

curious channels)

_ and in order to envision WM (Western Medicine) from another perspective, different, but

complementary and enriching.

Concerning this point of view, the Lingshu offers us the possibility of drawing from it

numerous ideas of modernity. We can cite the most obvious examples:

1. There is a postulate that has become recently universal: “Energy creates matter”.

Now that expresses differently the famous phrase: “Qi forms Xing” found in the Lingshu.

It is in this manner that these two notions, the first arising from modern science, the

second from CCM, as a result of geographic, chronologic and intellectual extremes, in the end

express the same idea.

For the Western world, this postulate came from observation of physical phenomena from

the second part of the 20th century, but this notion concerns more particularly the

physico-chemical rather than medical field, and it remains still quite neglected in the field of WM, in

accordance with Cartesian medical reasoning.

For CCM, whose reasoning originates from a specific thought process of the Oriental mind

and is applicable to every field, not just medical, this postulate has been known since the dawn of

time.

Therefore, we learn in the Lingshu that every change in matter always comes from a

change in the state of the energy.

2. Another very modern trend is the development of immunology in WM.

A large part of the Lingshu is devoted to the Wei Energy.

Wei, defensive energy, plays a similar role to known immunologic processes because, like

innate, non-specific immunity, it permits struggle against pathogenic agent introduced within

the organism. It is then possible to establish a correlation between Wei energy and immune

defense.

Immunodficiency, otherwise known as Emptiness of Wei, is, in WM and CCM, at the core of

all diseases.

It is said in the Lingshu: “Wei energy defends us and kills us.”

3. In the Lingshu is also found a mode of reasoning that is only discovered these days in WM

and which paradoxically considerably modernizes it. For example:

_ the notion of “cycle”, a fundamental concept in CCM, which begins to be known in WM

(Krebs cycle, cardiac cycle, menstrual cycle...),

_ the notion of “chain” with stimulation, synthesis and inhibition (hormonal secretion,

muscular movement, glycemia, blood volume...),

_ the notion of environmental or behavioral factors (ethologic, psycho-social),

_ the notion of “gate” or “door” (gate control in pain physiology, “gate” in the regulation

of cellular membrane permeability to ions, for example).

These ultra-modern ideas of cycle, chain, chronobiology, and still others, are therefore

contained in the three thousand years old Lingshu, as well as clinical examples (like the formation

of tumors) which can permit improving its practice as much as in CCM as in WM.

To anyone going to the trouble of delving deeply into the information contained in this

bible of Chinese medicine, they are furnished knowledge applicable to modern medicine.

We achieve then a novel enlightenment about pathologic processes as observed in a

fundamentally different manner from present scientists.

On the one hand, one notices the change in matter without, however, managing to explain

it, and, on the other hand, in the aid of scientific examinations, one better recognizes the

envisioned pathologic state as soon as it appears and treats it at the level of the energy.

If one can, therefore, apply certain knowledge from CCM to WM; inversely, it is just as

easily understood possible to apply certain knowledge from WM to CCM.

But to do so systematically, without mutual exchange, in accordance with the

preponderance of WM, risking over-Westernizing acupuncture. Via too much desire to conform to

scienticism, CCM will lose its identity and its natural essence.

In this way, we observe that the present tendency, both in China and Vietnam, is especially

to develop phytotherapy or points of acupuncture via some sort of “recipe”. This course is

dedictated to failure because the extreme energetic variability of the individual is barely taken

into account. One consequently only attaches importance to the simplistic basis of MTC, a

phenomenon not only dictated by medical misjudgment, but especially by the profit motive of

commerce and economic demands.

As a result, fundamental investigations are neglected for profit of gain and immediate

results.

pathophysiology and therapy in CCM.

It is only by reading and analysis that one will attain the development of CCM and tend

toward mastery of the disease process.

We hope that the accomplishment of this stake in the form of the Lingshu will provide the

practicing physician and scientist every benefit expected for themselves and the patient.

We envision the time which will see the fusion of the modes of thought, of these two

medicines, succeeding to bring forth one universal medicine.

Then we will have not labored in vain.

Marseille, October 10, 1998

Dr. Nguyen Van Nghi

Book VI

Chapter 49 :

The Five Colors

(Wu Zu)

Chapter 50 :

Discussion on Courage

(Lun Zung)

Chapter 51 :

Shu of the Back

(Bei Shu)

Chapter 52 :

Defensive Energy

(Wei Qi)

Chapter 53 :

Discussion on Pain

(Lun Tong)

Chapter 54 :

Celestial Age

(Tian Nian)

Chapter 55 :

Contrary and Favorable

(Xi Zuan)

Chapter 56 :

The Five Sapors

(Wu Wei)

Chapter 57 :

Hydropsy

(Shui Zhang)

Chapter 58 :

Pirate Wind

(Zi Feng)

CHAPTER XLIX

The Five Colors

(Wu Za)

Chapter 49 of the Lingshu speaks on the reflection of the energetic state of the 5 organs and

6 bowels at the level of the face in the form of “5 Colors” of clearly defined localization.

The areas or reflection of the 5 organs are gathered together at the forehead and nose, and

those of the 6 bowels, at the two cheeks.

According to changes of the color of the face, one can diagnose diseases of the organs and

bowels, and according to the light or dark, diffuse or concentrated, shiny or dull, moist or dry

coloration, one can judge the superficial or deep localization of the disease, its acute or chronic

state and its good or poor prognosis.

The objective of this chapter is the study of the 5 Colors (green, red, yellow, white and

black) as a function of the 5 organs in order to establish a basis of diagnosis. This is why it is

entitled: “The Five Colors” (Wu Za).

This chapter consists of 16 paragraphs.

PARAGRAPH 1

Leigong questions Huangdi:

“Are the five colors only determined at

Mingtang? I still do not understand.”

H u a n g d i :

“

Mingtang designates the nose.

Jue, the inter-eyeborw space

Ding, the forehead and its two sides

Fan, the two sides of the crest of the nose

Ti, the front of the acoustic meatus.

10 paces, and man can live to 100 years.”

EXPLANATIONS AND COMMENTARIES

I - Ma Shi describes:

“The phrase “The 5 colors are all determined at Mingtang” is mentioned in Chapter 37 of this classic (“5 Approvals and 5 Emissaries”). Leigong brings it back up to question Huangdi.”

II - N.V.N.:

Recall (1), the 5 facial areas (Wu Guan) can be diagrammed in the following fashion:

Figure 1

The five facial areas (Wu Guan)

PARAGRAPH 2

L e i g o n g :

“How do you discern

Wu Guan (5 facial areas)?”

H u a n g d i :

“The bone of

Mingtang (nose) is prominent and raised, flat and straight. Its

center represents the 5 organs, and its 2 sides, the 6 bowels.

Jue (inter-eyebrow space) and Ding (forehead) are at the top of the face, and

the “royal palace” is found between the 2 eyes.

The 5 organs in the thorax and abdomen, at peace, reflect their true colors.

M i n g t a n g , not presenting pathologic color, is pure, smooth and brilliant. How then

could you not be able to discernWu Guan? ”

EXPLANATIONS AND COMMENTARIES

I - Zhang Shi explains:

“1 - Wu Guan (Five Barriers or areas of reflection of the energy of the 5 organs) (2) are the sites of manifestation of the Jing (quintessence) of the 5 organs and 6 bowels.

Mingtang designates the nose. The bone of the prominent nose, well-raised and straight, reproduces the order of placement of the 5 organs located in the interior.

The area located between Jue (inter-eyebrow space) and Ding (middle of the forehead) responds to the lung.

Underneath Jue, at the base of the nose between the two eyes, responds to the heart. The middle of the crest of the nose, at the highest point, responds to the liver. Further below, at the tip of the nose, responds to the spleen.

The 5 organs are Yin and govern the interior. The localization of their reflected energy therefore follows the order of their established sites in the interior.

2 - The energy of the 6 bowels becomes exteriorized at the two sides of the nose: _ the gallbladder, at the 2 sides of the liver

_ the stomach, at the 2 sides of the spleen

_ the large intestine, outside the nasal ala, on the cheek

_ the small intestine, at the 2 sides of the nose, in the middle of the cheek

_ the bladder and uterus, at the 2 sides and outside the naso-labial groove, under the nostrils.

The bowels are Yang and govern the exterior. This is why their reflected energy is located outside the

nose. 16.

The kidney is the Water-Organ. As a result, it follows the large intestine and lies near the

edge (contour) of the face, in order to respond to the center where Spleen-Earth is found. Therefore, the middle of the face responds to Earth which is surrounded with water.

3 - Tian Jue (“Celestial” inter-eyebrow space) is above and Wang Gong (royal palace) is down below. This notion gives evidence of the presence of the three units “Heaven-Earth-Man

2. According to the context, Wu Guan do not designate the 5 sense organs, but the areas of observation of the face. There is then often confusion in translation into Western language.

of the face” (3). Jue/Ding belongs to the lung because the lung responds to Heaven; the spleen is located down below because the spleen responds to Earth (low).

4 - When the 5 organs are at peace within the thorax and abdomen, their true color manifests at the exterior, at the nose, which is pure and smooth. Then why does one say that one cannot discern Wu Guan?” III - N.V.N.:

Figure 2

Areas of reflection of the energy of the 5 organs/6 bowels.

3. See Chapter 37 (“5 Approvals and 5 Emissaries”), Volume II of the Lingshu.

PARAGRAPH 3

L e i g o n g :

“Your young disciple would like to hear you on the case where the distinction

of the colors of different areas of observation

(Wu Guan) is sometimes difficult.”

H u a n g d i :

“The 5 colors each have a reflected area.

If this area is depressed to the bone, the disease is hardly curable.

If the color of this area originates from the phenomenon of succession

(Sheng Shi) of the 5 Movements (Mother-Son), despite the seriousness of the

disease, the prognosis is not fatal.”

EXPLANATIONS AND COMMENTARIES

I - Zhang Shi explains:

“The term “distinction of color” implies only the distinction of pathologic colors and not the distinction of the “source-colors” (true color, physiologic color).

Here, the “phenomenon of succession” (Sheng Shi), designating the “Mother-Son” chains of the law of the 5 Movements, are:

_ appearance of yellow color in the heart area _ appearance of red color in the liver area

_ appearance of the green color in the kidney area _ appearance of the black color in the lung area, etc.”

II - Ma Shi adds:

“Huangdi describes that the colors of Wu Guan (5 areas of observation) are examinable.

For this reason, if one of these areas is depressed against the bone, the corresponding organ is, in a certain way, affected. In certain non-depressed areas, the presence of the color coming from the phenomena of succession (Sheng Shi) is the indicator of a favorable prognosis, despite the seriousness of the disease.”

III - N.V.N.: 18.

In practice, in diseases originating from the “mother-son” chains of the 5 Movements, treatment by Acupuncture/Moxabustion is generally recommended. In contrast, in diseases originating from other chains, the prescription of Oriental or Western medicines, associated with Acupuncture/Moxabustion, is always

indicated.

PARAGRAPH 4

L e i g o n g :

“What are the corresponding signs of the colors ofWu Guan? ”

H u a n g d i :

“Green and black respond to pain.

Yellow and red respond to heat (fever).

White indicates cold (sensitivity to cold, chills).

Such are the signs responding to the colors of

Wu Guan. ”

EXPLANATIONS AND COMMENTARIES

I - Ma Shi explains:

“This paragraph concerns the colors of Wu Guan whose appearance at a specific area permits defining the origin of the disease, In this manner:

_ yellow and red belong to Earth-Fire (Humidity-Heat), causal factor in fever _ white belongs to the “Cold” energy, causal factor in sensitivity to cold and chills.

Such are the basic natures of the colors caused by perverse energy coming from the exterior.” II - N.V.N.:

The previous paragraph is devoted to the 5 pathologic colors of the 5 organs. Therefore, these colors are of endogenous origin.

This paragraph concerns the colors of exogenous origin, that is to say, caused by cosmic perverse energy.

PARAGRAPH 5

L e i g o n g :

“How do you diagnose the worsening or improvement of disease?”

H u a n g d i :

“Examination of the interior and exterior is indispensable.

_ Mai Kou

slippery (Hua), small (Wei), hurried (Jin) and deep (Chen)

indicates worsening of the disease localizing in the interior, and Renying

changing (Da), hurried (Jin) and superficial (Fu), worsening of the disease

localizing at the exterior.

_ Mai Kou

superficial (Fu) and slippery (Hua) indicates the progression of the

disease, and Renying

deep and slippery, the regression of the disease.

_ Mai Kou

slippery and deep indicate the progressive worsening of the disease

localizing in the interior, and Renying

slippery, full and superficial, the

progressive worsening of the disease at the exterior.

Renying and Qi Kou having the same natures,

superficial or deep,

small or large, indicates the disease is difficult to treat.

In diseases of the organs, the

deep (Chen) and changing (Da) pulse

indicates the disease is easy to treat. In contrast, the

small (Wei) pulse is

u n f a v o r a b l e .

In diseases of the bowel, the

superficial (Fu) and changing (Da) pulse also

indicates the disease is easy to treat.

Renying

full and resistant indicates the ailment caused by cold, and Qi Kou

full and resistant, the ailment caused by digestive disorder.”

EXPLANATIONS AND COMMENTARIES

“This paragraph discourses on the benignness and seriousness of disease localizing in the interior and at the exterior whose diagnosis must be made at the level of Mai Kou and Renying.

Here, it concerns a reply from Huangdi to Leigong regarding the determination of the worsening and improvement of the disease.

1 - Renying governs the exterior, and Mai Kou governs the interior.

For this reason, the slippery, small, hurried and deep Mai Kou is the indicator of worsening of the disease localizing in the interior, and the changing Renying following a hurried and superficial character indicates worsening of the disease localizing at the exterior.

But Mai Kou without being slippery, small, hurried and deep can otherwise indicate the phase of

worsening of the disease. The slippery quality followed by a superficial (instead of deep) quality also indicates this phase.

Similarly, the changing Renying followed by a hurried and superficial character is not sufficient to indicate the accentuation of the disease. If it is deep and is followed by a slippery quality, it is the indicator of the improvement of the disease. 20.

As a result,

_ the hurried and superficial pulse followed by a slippery quality is the indicator of the worsening of the disease.

_ the slippery nature followed by a deep quality indicates the worsening of the disease localizing in the interior; this is as if one said: “1 time, 2 times, 3 times fullness... of diseases belonging to the 6 Yin Channels of the 5 organs.”

2 - If Renying is deep, followed by a slippery quality, it indicates the improvement of the disease. If it is full and superficial, it denotes the worsening of the disease localizing at the exterior, as if one were to say: “1 time, 2 times, 3 times fullness of the diseases belonging to the

6 Yang channels of the 6 bowels.”

On the other hand, during examination, if Renying and Mai Kou possess the same changing and small quality, it is the indicator of non-improvement of the external signs and internal signs.

a - But in diseases of the 6 Yin channels belonging to the 5 organs, if the pulse is deep and changing, the disease is easy to treat because:

_ the deep quality designates the disease localizing in the interior _ and the changing quality denotes the potential force of the vital energy.

In contrast, if the deep pulse is followed by a small quality, it indicates the non-cure of the disease of the organ.

b - The diseases of the 6 Yang channels are called “diseases of the 6 bowels”. In that case, the superficial and changing pulse is the indicator of rapid cure of the disease because:

_ the superficial quality indicates the disease localizing at the exterior _ and the changing quality denotes the easy dispersion of the perverse energy.

3 - What is the criterion for determination of disease of external origin at Renying? The full and resistant pulse. It is a matter then of an ailment caused by “Cold” energy.

What is the criterion for determination of disease of internal origin at Cun Kou? The full and resistant pulse. It is a matter then of an ailment caused by a digestive disorder.”

III - N.V.N.:

The explanation of Zhang Jing Yue (1563-1640 A.D.) is very explicit and rich. We present below the complete translation of the commentary of this grand master:

“1 - Mai Kou is the pulse belonging to the Taiyin. As a result, one says that it governs the center. In the interior, it maintains the 5 organs. 21.

Renying is the pulse belonging to the Yangming. As a result, one says that it governs the exterior. At the exterior, it maintains the 6 bowels.

The slippery, small, hurried and deep Mai Kou is due to the presence of perverse energy in complete fullness within the Yin area.

The changing, hurried and superficial Renying is due to the presence of perverse energy in complete fullness within the Yang area.

In these two cases, the disease is found in the phase of improvement.

2 - Mai Kou responds to Yin. When it is superficial and slippery, Yang flows out into Yin. This is why the disease worsens.

Renying responds to Yang. When it is deep and slippery, it is the period of escape of the perverse energy. This is why the disease improves.

Mai Kou and Renying have the same Yin and Yang natures as the channels. This is why they are divided into Biao (exterior) and Li (interior). Their deep and slippery or superficial and slippery natures are the distinctive phenomena of worsening of the disease localizing within the interior or at the exterior.

3 - The same qualities, superficial and deep, large and small noted at the same time at Renying and Mai Kou -- they are not oriented toward Yin, they are not oriented toward Yang, and vice versa -- are the indexes of the difficult-to-treat disease.

_ “Diseases localizing within the organs” means: they are found at the 6 Yin channels and the Yin pulse must be deep. If it is deep and changing, it is because it is supplied/provided with Shen (mental). To have Shen is to have Yin Qi (Yin energy) in a plethoric state. This is why the disease is easy to treat.

As for the deep, galloping and small pulse, it denotes the exhaustion of the Yin Root, an unfavorable factor, hence the difficulty in treating.

_ “Diseases localizing in the bowels” indicates: they are found at the 6 Yang channels. In the Yang diseases, the Yang pulse is favorable. As a result, the superficial and changing pulse is the indicator of the disease that is easy to cure.

In contrast, the superficial and small pulse is unfavorable, that is to say, the disease is difficult to cure. 4 - Here, it concerns a technique of antiquity. From the time of Wang Shu He (210-285 A.D.) to our times, examination of the pulse is performed at the level of the 2 Cun Kou (mouth of

1 cun; radial gutter): the one at the left has the name Renying, and the one at the right, the name Qi Kou (Mai Kou)”. (4)

PARAGRAPH 6

L e i g o n g :

“How do you diagnose the seriousness and benignness of the disease

according to the method of the colors?”

H u a n g d i :

“The bright color indicates the benignness of the disease, and the dark color,

the seriousness of the disease.

Displacement of the color toward the top reveals the worsening of the disease,

and displacement toward the bottom, calling to mind the dispersion of clouds,

The 5 colors each have an organ-area, internal or external area.

Displacement of the color from the external area toward the internal area indicates

the progression of the disease from the exterior toward the interior; and

displacement of the color from the internal area toward the external area indicates

the progression of the disease from the interior toward the exterior.

In diseases manifesting in the interior, treat first Yin, then Yang. The

opposite worsens the disease.

In diseases manifesting at the exterior, treat first Yang, then Yin. The

opposite worsens the disease.”

EXPLANATIONS AND COMMENTARIES

Ma Shi explains:

“This paragraph speaks on the diagnosis of seriousness and benignness of disease according to the method of examination of the colors.

1 - The light color responds to Yang. The dark color, to Yin.

Yin and Yang are jointly visible. This is why one says: the disease worsens.

4. In this regard, see our explanations in the different chapters of the Lingshu, Nanjing and Maijing (N.V.N. Editions).

The 5 colors originate from the 5 organs and 5 Movements. They carry out movements from the interior toward the exterior and from below upwards in order to manifest at the face.

Movements toward the top is the indicator of disease of Yang energy in a state of fullness, hence worsening of the disease.

The energy of Earth ascends to form clouds. During the encounter with the energy of Heaven, the clouds dissipate. This dissipation is comparable to the cure of the disease.

2 - The “organ-areas” are the facial zones where the energy of the organs and bowels are reflected. Those belonging to the organs are at the center (of the face, nose), called “internal areas”, and those belonging to the bowels are at the exterior, called “external areas”. 23.

The colors progressing from the external area toward the internal area originate from disease of

exogenous origin, and those progressing from the internal area toward the external area originate from disease of endogenous origin.

3 - The bowel is Yang; it governs the exterior. The organ is Yin; it governs the interior. This is why:

_ in diseases of internal origin, one must first treat Yin, then Yang; if not, the disease worsens. _ in diseases of external origin, one must first treat Yang, then Yin; if not, the disease deteriorates.”

PARAGRAPH 7

L e i g o n g :

“If the pulse is

slippery and large, changing and long, it is the sign

revealing disease coming from the exterior.

In this case, if the eyes have the impression of seeing something and the Chi

(will) appears to become that of hatred, this is due to a gathering of Yang energy

that one can modify to favor cure.”

EXPLANATIONS AND COMMENTARIES

Zhang Shi explains:

“The previous paragraph discourses on Yin and Yang, interior and exterior, that is to say, on diseases of the energy. In this manner, the pulsologic reactions manifest at Qi Kou (mouths of the energy) and the colors appear at Mingtang (nose).

This paragraph completes the prevous one and involves disease at the energetic layer contaminating the Xue-Mai (Blood and Vessels) system because, when the energy (perverse) affluxes toward the blood, reactive phenomena manifest at the level of the “Three Departments” (“inch”, “barrier” and “foot”: Cun, Guan and Chi).

These reactive phenomena are illustrated by the fllowing pulsologic qualities: _ slippery, symbol of Water-Cold

_ large, symbol of Heat-Fire

_ changing, symbol of Earth-Humidity 24.

_ long, symbol of Wood-Wind.

The pulse of slippery and large, changing and long nature reveals then disease coming from the exterior. The phrase “The eyes have the impression of seeing something” implies the sense of vision of colors (complexions).

The phrase “The Chi (will) appears to become that of hatred” implies the sense of disturbances of the Shen (mental) of the 5 organs.

Here, it concerns a case of gathering of Yang energy that one can modify to favor cure, that is to say, that it is necessary to first treat the exterior (to evacuate the perverse energy), then the interior (in order to tonify the essential energy).”

PARAGRAPH 8

L e i g o n g :

“Your young disciple has often heard you say that

Feng (Wind) is the origin

of the “100 Diseases” and that

Jue Ni (contrary afflux) originates from cold and

humidity. How do you distinguish them?”

H u a n g d i :

“One must examine the middle of

Jue (inter-eyebrow space).

If it is sparkling, it concerns

Feng (Wind).

If it is somber, it concerns

Bi (obstruction, algoparesthesia).

If the color appears at the “earth” (chin) region, the disease is

Jue Ni (contrary afflux).

Thus, it suffices to base one’s judgment on the variation of the color and on

its localization in order to determine the disease.”

EXPLANATIONS AND COMMENTARIES

I - Ma Shi explains:

“In a general fashion, in order to make the distinction between Feng (wind) and Bi (obstruction), it is necessary to examine Jue Zhong (middle of the inter-eyebrow space).

The bright and shimmering color is the indicator of attack of Feng (wind).

The somber and dull color belongs to the Bi disease (obstruction = algoparesthesia). In contrast, the appearance of the color at the region mentioned is the sign revealing

Jue Ni (contrary afflux) disease. It manifests first at the channels of the foot, then it affluxes toward the top. These colors are generally visible and easy to recognize.

• As for the determination of the pathological zones of the 5 organs at the level of the face, one must distinguish:

_ the green color of the liver 25.

_ the red color of the heart _ the yellow color of the spleen _ the white color of the lung _ the black color of the kidney

in order to differentiate the diseases of Feng (Wind), Bi (obstruction) and Jue Ni (contrary afflux) of the 5 organs.”

II - N.V.N.:

Zhang Jing Yue makes the following clarifications:

“Disease of Wind is located at Yang, at the pilocutaneous system. This is why the color of this place is bright pale.

Disease of Bi is located at Yin, at the musculo-skeletal system. This is why the color is somber and deep. Disease of Jue Ni starts at the 4 limbs. Since the disease is down below, the color appears at the “earth” zone, that is to say, at the lowest of the face (chin area).

The appearance of these colors follows the usual rule, thanks to which one can diagnose diseases with precision.”

PARAGRAPH 9

L e i g o n g :

“Death can unexpectedly arise suddenly in persons appearing to be in good

health. How can one know it?”

H u a n g d i :

“Da Qi (preverse energy of great virulence) directly attacking the organs and

bowels can cause sudden death.”

L e i g o n g :

“Despite improvement of the disease, one can also die suddenly. How do you

prevent it?”

H u a n g d i :

“When red color appearing at the two cheeks is large like the great toe, death

can arise suddenly despite a slight amelioration of the disease.

toe, death can also suddenly arise despite the absence of disease.”

EXPLANATIONS AND COMMENTARIES

I - Zhang Shi explains:

“ This paragrah completes the previous one and speaks on diseases of exogenous and endogenous etiology. 1 - The violent and direct infiltration of perverse energy into the organs and bowels is the cause of sudden death.

To speak of “persons apearing in good health” is to speak of individuals not presenting any pathologic signs, but susceptible to being attacked suddenly by perverse energy of great virulence (Da Qi).

To speak of “sudden death despite a slight improvement of the disease” is to speak of sudden death following a disease of internal origin resulting from a phenomenon of reciprocal

encroachment of the organs and bowels.

The appearance of red color at the two cheeks and of black color at the forehead (Tian Ding) are reactive phenomena of the heart in a pathologic state favoring the phenomena of encroachment of the kidney on the heart because:

_ red color responds to Fire _ and black color, to Water.

The “slight improvement of the disease” is due to a phenomenon of delay of Water on Fire, and “sudden death” originates from the phenomenon of excessive inhibition of Water on Fire.

2 - When the disease is found within the energetic layer, the color is diffuse, and when it is found at the level of the vessels (channels), the color is limited and brief.

“... large like the great toe” implies a strong concentration of color.

The vessel-channel of the kidney emits a branch which penetrates into the thorax and reaches the heart, constituting the “Kidney-Heart” system. As a result,

_ the appearance of red color at the two cheeks is the sign revealing the encroachment of the kidney on the non-ill heart. In this case, it is the energy of Heart-Fire which exteriorizes at the face in the form of red color.

_ the appearance of black color at Tian Ding (forehead) comes from the encroachment of the kidney on the ill heart. In that case, the energy of Kidney-Water replaces that of Heart-Fire to manifest at the face in the form of black color.

The 5 colors of the face are therefore manifestations of the source energy of the 5 organs at the exterior, during movements of reciprocal encroahchment propelled by the 5 Movements.”

II - N.V.N.:

27.

The words “Da Qi” designate perverse energy of great virulence. This Da Qi infiltrates into the organism only if the source energy of our bodies is in great insufficiency.

The two colors (red and black) mentioned are grave signs, but black is the most worrisome. Zhang Jing Yue clarifies in this regard:

“The appearance of the color of Water (black) at the area belonging to Fire and the appearance of the color of Fire (red) in the area belonging to Metal are due to the consequence of a great insufficiency of essential energy (source energy).

The color the size of the great toe is extremely serious. Therefore,

_ red color at the cheeks (responding to the shoulders which also govern the lung) reveals the encroachment of Fire on Metal. In this case, death can arise suddenly, even in the presence of signs of

improvement of the disease.

_ black color at Tian Ding (“celestial” part of the forehead: the uppermost part) originates from the exhaustion of the energgy of the kidney. In that case, death can arise suddenly, without apparent disease.”

PARAGRAPH 10

Leigong, bowing his head again, says:

“That’s right! Do periods of determination of death exist?”

H u a n d i :

“By examination of the colors, one can determine the periods of death.”

L e i g o n g :

“That’s correct! Your young disciple would like you to explain this to him in

d e t a i l . ”

H u a n g d i :

“

Ding (forehead) responds to the face and head.

Jue Shang (above the inter-eyebrow space) responds to the

laryngo-pharyngeal system.

Jue Zhong (middle of the inter-eyebrow space) represents the lung.

Xia Gu (base of the nose) responds to the heart.

Zhu Xia (crest of the nose) respresents the liver.

The left of

Zhu Xia corresponds to the gallbladder.

Mian Wang (tip of the nose) responds to the spleen.

Fang Shang (nasal ala) represents the stomach.

Zhong Yan (middle of the cheek) represents the large intestine which sticks

close to the kidney whose center represents the umbilicus.

Above the two sides of

Mian Wang represent the small intestine, and below it,

the bladder and uterus.

Quan (cheekbone: zygomatic bone) represents the shoulder. Behind the

shoulder is the arm, and behind the arm is the forearm and hand.

Above the internal canthus of the eye represents the thorax and

b r e a s t s .

The area near the ear, oriented toward the top, represents the back.

Below the maxilla is located the thigh, and at the center, that is to say,

between the top and bottom of the jaw, the knee.

The area under the knee responds to the leg, and that which is found on the

other side of the leg, the foot.

Ju Fen (labial commisure) responds to the internal surface of the thigh; Ju

Gua (great curvature), to the zygomatic bone, and Xi Xin (knee bone), to the patella.

Such are the facial zones responding to the 5 organs, 6 bowels and joints of

the limbs. The determination of these areas facilitates the utilization of Yin to

harmonize Yang and the utilization of Yang to harmonize Yin.

To delve deeply into these different areas is to

“practice 1000 and succeed at

1 0 0 0 ” . If one can still distinguish the movements oriented toward the left or toward

the right, it is to understand the

Da Dao (Great

Principle) of Yin and Yang because the appearance of the color at the level of

these areas is different in young boys and young girls. This is why one names them

“routes of orientation of the Yin movement and Yang movement”.

On examination, the discernment of moist and shiny or withered and dried out

color is the work of the good clinician.”

EXPLANATIONS AND COMMENTARIES

I - Ma Shi explains:

“This paragraph completes the previous one and speaks on the facial areas responding to the 5 organs and 6 bowels and joints of the limbs (Figure 2).

1 - The line which extends from Jue (inter-eyebrow space) to Ding (forehead) belongs to the facial area responding to the laryngo-pharyngeal system.

The line which extends the length of the spine of the nose, that is to say, from Jue Zhong (middle of inter-eyebrow space) to Mian Wang (tip of the nose), belongs to the facial areas responding to the 4 organs: lung, heart, liver and spleen.

The space separating the two lines which extend from the ocular canthii toward the point Chengqiang (CV 23) responds to the facial zones of the 6 bowels: gallbladder, stomach, large intestine (5), small intestine, bladder and uterus.

Below the malar bone responds to the facial areas belonging to the upper limb: shoulder, arm, forearm and hand.

The external area of the cheek (of the 2 maxilla) responds to the lower limb: thigh, knee, leg and foot. 2 - The colors each have a very specific area of appearance, thanks to which one can specify the localization of the disease of the Yin channel or Yang channel to therapeutic ends.

Because,

_ when the disease is found at the Yang channels, Yin is “interior”. One must use Yin to harmonize Yang, _ and when the disease is localized at the Yin channel, Yang is “exterior”. One must use Yang to

harmonize Yin.

In this connection, Chapter 9 of this classic (“Beginning and Ending”) has cited some examples: “Disperse gallbladder and tonify liver; dipserse liver and tonify gallblladder, etc.”

Therefore,

_ to delve deeply into the facial areas is to “practice 1000 and succeed at 1000”,

_ to know how to differentiate left and right is to know the “Great Dao” (Great Principle),

_ and to know how to differentiate boy and girl is to be able to discriminate Yin and Yang whose example has been cited in the following paragraph: “In boys, the appearance of color at the area located below Mian Wang (tip of the nose) is the indicator of the presence of an ailment of the lower abdomen, and in girls, the presence of an ailment of the bladder and uterus.”

5. According to the text, “the large intestine sticks close to the kidney” because the kidney, responding to water, traveling up and down the circumference of the face, plays the role of protection of the royal palace (area of the heart) located at the center (Zhang Jing Yue).

II - Zhang Shi states: 30.

“The appearance of red color at the two cheeks is fatal; death will take place on the day Ren-Gui (9th and 10th Celestial Trunks), at midnight.

The appearance of black color at the forehead is mortal. The fatal day will take place on the day Wu-Ji (5th and 6th Celestial Trunks) and at the hours Chen, Xu, Chou and Wei (Vth, XIth, IIth and VIIIth Terrestrial Branches).”

III - N.V.N.:

The different areas of appearance of “Color-Energy” at the level of the face are clearly described by Zhang Jing Yue:

1 - Ding (forehead) is called Tian Ding (celestial forehead) by astrologers. It is located at the uppermost part of the forehead. The appearance of the color-energy at this level is indication of pathology of the face and head.

2 - Jue Shang (above the inter-eyebrow space) designates the area which extends from the middle of the inter-eyebrow space toward the top. It governs laryngo-pharyngeal pathology.

3 - Jue Zhong (middle of the inter-eyebrow space) is the central area of the inter-eyebrow space. It responds to pathology of the lung and also bears the name Yintang (PC 3).

4 - Xia Gu (base of the nose) is the area located between the eyes. Astrologers give it the name Shangan (PC 4). The heart is located under the lung. Therefore, Xia Gu governs pathology of the heart.

5 - Chu Xia (crest of the nose) is named Nian Zio (long life) by astrologers. It governs pathology of the liver. Laterally, to the left of the liver, is the area which responds to the gallbladder.

6 - Mian Wang (royal domain or tip of the nose) is called Xuan Du (main standard) by astrologers. Xuan Du responds to Earth, located exactly at the middle of the face. For this reason,

Mian Wang responds to pathology of the spleen.

7 - Fang Shang (culminating area: nasal ala) is found at the two sides of Xuan Du, located to the side of Yingxiang (LI 20), which responds to pathology of the stomach. Astrologers give it the name Lan Dai Ding Wui (altar of orchids - residence of officials).

The spleen and stomach constitute one of the systems of external/internal relationship. The spleen is located at the center, and the stomach, at the exterior. As a result, Fang Shang are the areas responding to pathology of the stomach.

31.

8 - Here, the words Zhong Yan (central area) designate the middle of the cheek, that is to say, the area located outside Yingxiang (LI 20) and below the zygomatic bone. This area responds to pathology of the large intestine.

Outside and below the large intestine area, that is to say, at the side of the cheek, the area responding to pathology of the kidney is found.

The kidney is found at the level of the umbilicus. For this reason, just below the area of the kidney is the area responding to umbilical pathology.

9 - The area located above Mian Wang (Xuan Du: tip of the nose) and inside the cheekbone responds to pathology of the small intestine.

10 - The area located below Mian Wang (Xuan Du: tip of the nose) and outside Renzhong (GV 26), that is to say, below Fang Shang (ala of the nose) responds to pathology of the bladder and uterus.

The area of Renzhong (GV 26: nasolabial groove) flat and dried out, devoid of moustache, is the indicator of male sterility. In contrast, if it is deep and long, it indicates female sterilty.

11 - The zygomatic arch is the “root” of the entire skeleton. It is located above the central area of the cheek. It therefore responds to the shoulder, arm, forearm and hand.

12 - The external area of the cheek bears the name “Zang” (comrade). Above, it responds to the back. Below, the area of the 2 maxilla responds to the thigh, knee, leg and foot.

13 - Ju Fen (great separation) designates the labial commissure. It responds to the internal surface of the thigh.

14 - Ju Gua (great curvature) is the name given to the zygomatic bone, and Xi Xin, to the patella. 15 - Yi Ying Chi notes:

“In boys, the energy ciruclates toward the left, and in girls, toward the right. This is the normal circulation, thus favorable, and the energy spreads... . In contrast, the opposite circulation is unfavorable and the energy stagnates..., hence phenomena of victory, domination and extermination.

This paragraph speaks on the “Color-Energy” of endogenous cause centered on the favorable and unfavorable phenomena of the “left-right” movements of Yin and Yang.”

PARAGRAPH 11

“The dirty and dark gray color indicates disease localizing in the interior,

that is to say, at the level of the organs.

The shiny color is the indicator of disease localizing at the

exterior,

that is to say, at the level of the bowels.

The red yellow color belongs to diseases of wind.

The black green color indicates pain.

The white color heralds cold.

The slippery and damp yellow color (as if saturated with fat) indicates

s u p p u r a t i o n .

The dark red color is the sign revealing the syndrome of blood stagnation

which, in the serious state, causes spasm, and, in a state of excessive cold, causes

p a r e s t h e s i a .

• The 5 colors each have an area of appearance which is appropriate to them.

As a result, it is necessary to examine:

_ their slight or strong saturation to determine the superficial or deep

localization of the disease.

_ their shiny or faded luster to distinguish the prosperous or harmful signs

of the disease.

_ their dissemination or concentration to differentiate the acute or chronic

state of the disease.

_ their quality of emergence or immergence to study the evolutive state of

the disease.

• In this manner, the physician must concentrate his Jing-Shen (mental)

during the examination of the colors.

_ If the color without brilliance reveals an appearance of concentration and

dryness, the disease is serious.

_ In contrast, if the color without brilliance reveals an appearance neither

too immergent nor too faded, the disease is still found in the benign state.

_ The dissemination of the color is the indicator of the

non-gathering of the disease; even if it expresses pain, the disease does not declare

at any spot.”

EXPLANATIONS AND COMMENTARIES

I - Zhang Shi explains:

“1 - This paragraph discourses on the examination of colors origining from diseases of external origin. The deep and impure color is the indicator of the disease localizing in the interior, and the superficial and brilliant color, the indicator of the disease localizing at the exterior. Therefore, to examine the deep and superficial color is to diagnose disease localizing at the exterior or in the interior.

_ Wind is perverse Yang. Once inside the organism, it manifests by a red yellow color. _ Pain is Yin Bi (algoparesthesia at the level of Yin). It manifests by a black green color. _ White color is due to the presence of cold.

_ Brilliant yellow color (like fat) is the indicator of the presence of suppuration. 33. _ Dark red color is the sign revealing blood stagnation.

_ Pain is located, in the majority of cases, in the tendon, and in the serious case, it manifests by spasm. _ Excessive cold injures the pilo-cutaneous system, and in the serious case, it is the cause of paresthesia. Such are the 5 colors of external etiology each possessing an area of appearance which is appropriate to them.

2 - The superficial color and deep color permits diagnosing the benigness and seriousness of the disease. The smooth color (with brilliance) and withered (dried out) color allows recognition of the favorable and unfavorable signs of the disease.

The diffuse (disseminated) color and concentrated (accumulated) color permit recognition of acute and chronic disease.

The color localizing at the top and the color localizing at the bottom permit diagnosing the localization of the disease.

3 - Complexion and pulses are different important clinical components transmitted by our old masters. From antiquity, Shua Tai Qi concentrated his Jing Shen (mind. mental) during examination of the pulses and colors as a function of the 5 Movements, 4 Seasons, “8 Winds” and

“6 Regions” (space of time??) without impeding or thwarting the rules of the natural world. As a result, our Jing Shen must be concentrated on the past and present during the determination of acute disease and chronic disease.

If the color without brilliance is pallid (pale grey), the disease is serious. In contrast, if the color without brilliance is not yet withered, the disease is benign... . It concerns diseases of external etiology; this is why, it is recommended to let them disseminate to the exterior and not to the interior.”

II - Ma Shi comments:

different areas of the face in the determination of the disease. 1 - The color is deep and of variable color:

_ If the color is deep and impure, the disease is located within the interior (organs). _ If the color is superficial and brilliant, the disease is located at the exterior (bowels). _ Yellow associated with red indicates wind.

_ Green associated with black, pain. _ White, cold.

_ Shiny yellow (like a greasy coating), suppuration. _ Dark red, blood

But the worsening of the pain can cause muscular spasm, and that of cold, paresthesia. 34.

2 - The five colors each have an area of appearance which is appropriate to them. One must clearly

observe:

_ their appearance in order to determine the seriousness and benignness and the acute and chronic state of the disease

_ and their location (top and bottom) in order to determine the upper or lower localization of the disease. 3 - One must concentrate the Jing Shen during the search for the past and present of the acute disease and chronic disease. The colors must be studied with precision:

_ if the dull color (without brilliance) is characterized by a pale gray (pallid) and dried out appearance, the disease is serious.

_ if the color is slightly brilliant and withered, the disease is not yet at its extreme phase. In summary, the pallid color is from fear.”

PARAGRAPH 12

“The diffuse color is indicator of the disease in full evolutive phase indicated

by a painful syndrome and not by a syndrome of gathering.”

EXPLANATIONS AND COMMENTARIES

Ma Shi explains:

“This paragraph completes the previous one and speaks on the diffuse nature of the disease still localizing in the energetic layer, the origin of pain. This is then due to the disseminated nature of the complexion that one determines the non-gathering quality of the disease.”

PARAGRAPH 13

“The kidney encroaches on the heart and reflects its color at the exterior

because the heart is primarily affected. This is the reactive phenomenon of the

k i d n e y .

All appearances of colors (of the 5 organs) conform to this correlation.”

EXPLANATIONS AND COMMENTARIES

“This paragraph completes the previous one.

All diseases manifest in the first place by a color of encroachment (coming from the inhibitory organ). As a result, the inhibited site is certainly pathologic. 35.

According to the previous paragraph, Xia Gu (base of the nose, between the eyes, where the point Shangan- PC 5) is found) is the site of concentration of Jing (quintessence) of the heart responding to the color red. As a result, the appearance of black color at Xia Gu (base of the nose) originates from the phenomenon of encroachment of the kidney on the heart.

This reactive phenomenon is also encountered at the level of the facial areas of the other organs: _ appearance of white color (lung) at the facial area of the liver

_ appearance of red color (heart) at the facial area of the lung _ appearance of yellow color (spleen) at the facial area of the kidney _ appearance of greenish color (liver) at the facial area of the spleen. It is the same for the 6 bowels.”

II - N.V.N.:

This paragraph demonstrates the mechanism of appearance of the colors of the 5 organs at the level of the face, according to the inhibitory chains of the law of the 5 Movements (Figure 3), conforming to the principle according to which everything that manifests at the exterior is the expression of that which occurs in the interior.

Figure 3:

Manifestations of the colors of the inhibitory organs at the level of the facial areas belonging to the inhibited organs.

PARAGRAPH 14

“• In man,

_ the appearance of the color above and below

Zian Wang (tip of the nose)

indicates pains in the lower abdomen.

_ the appearance of the color underneath

Zian Wang heralds testicular pains.

_ the appearacne of the color at

Renzhong (nasolabial

groove-GV 26) reveals pain of the penis.

_ the appearance of the color at the upper half of

Renzhong heralds pains of

the root of the penis (body of the penis).

_ the appearance of the color at the lower half of

Renzhong indicates pains at

the tip of the penis (glans).

Generally, these pains originate from

Hui Shan (inguinal hernia, ectopia...)

or from

Dui Shan (scrotal hernia, hydrocoele...).

• In woman,

_ the appearance of the color underneath

Zian Wang (tip of the nose) is the

sign revealing the presence of illness of the bladder and uterus (genito-urinary

i l l n e s s e s ) .

_ if the color is disseminated, it indicates the painful syndrome caused by an

energetic stasis.

_ if the color is concentrated, it denotes blood stasis with formation of

Ji Ju

(illness of accumulation/gathering: tumorous illness)

of the rounded or square type, localized at the left or right.

_ if the color reaches the bottom (of Renzhong: nasolabial groove), it heralds

disease of the coccygeal region, or else an excretion of thick substance

(leukorrhea), or else an evacuation of impure liquid substance (diarrhea)

resulting from a digestive disorder (6).

• The color localizing to the left, the illness is to the left; the color localizing

to the right, the illness is to the right.

The color in relation to the perverse energy becomes concentrated or

dispersed in non-specific fashion. Also, one must base one’s judgment on the colors

(at the level of the face) in order to determine the disease.”

EXPLANATIONS AND COMMENTARIES

I - Zhang Shi explains:

“The area located outside and above Zian Wang (tip of the nose) responds to the small intestine, and that of below Zian Wang, to the bladder.

37. • In boys, the appearance of color at the two sides of Zian Wang indicates lower abdominal pains, and the color underneath Zian Wang, pains of the penis.

Diseases of exogenous etiology progress from the exterior toward interior and the color from the top downward. Therefore, the upper part of Renzhong (nasolabial groove-GV 26) responds to the “root” of the penis, and the lower part of Renzhong, the “summit” of the penis (glans).

Generally, pains in these parts of the penis originate from Hui Shan (inguinal hernia, ectopia...) or from Dui Shan (scrotal hernia, hydrocoele...).

• In girls, the appearance of color in the region under Zian Wang indicates disease of the bladder or uterus.

• In boys and girls, disease localizing within the energetic part becomes indicated by a painful syndrome, and those localizing in the blood part, by a syndrome of stagnation with formation of Ji Ju

(accmulation/gathering: tumorous formation).

• The 5 organs and 6 bowels are endowed with external areas and corresponding internal areas. To know these areas is to “treat 10, cure 10”.

The coccyx responds to the lower area of Renzhong (nasolabial groove). The color of Zian Wang (tip of the nose) descending to the area of the coccyx is the sign revealing leukorrhea. If the color is glistening like grease, it involves diarrhea caused by a digestive disorder.

• The bowels are Yang and govern the exterior. They are endowed with the function of reception of Shui Gu (Water-Cereals) and the excretion of food residues. This is why, at the exterior, they are open to attack by Cold-Wind, and at the interior, to digestive problems. Each

6. In other words, in this case, disease can be found at the same time at anterior Yin (vagina) and at posterior Yin (anus).

bowel possesses its own area of appearance of color. As for the color appears at the left, the disease is at the left and vice versa.

• Generally, a direct and severe attack of the blood and energetic routes linked to the organs is the cause of sudden death. In our case, it is a matter of disease of the bowel in the form of Hui Shan (inguinal hernia, ectopia...) and Dui Shan (scrotal hernia) whose perverse energy accumulates and concentrates to become Ju (gathering) disease and not Ji (accumulation) disease. This comes down to saying that the disease of the bowel is not a fatal syndrome.”

II - Ma Shi concludes:

“In girls, the appearance of color at Zian Wang (tip of the nose) and at Renzhong (nasolabial groove) is the sign revealing a genito-urinary ailment.

Diffuse color indicates a painful syndrome. 38...

square form localized to the left or right whose reactive phenomenon manifests at the face by a color which joins the same form and the same location with that of the disease.

If the color of Zian Wangdescends toward the lower part of Renzhong, it heralds a disease localizing at the bottom, leukorrhea.

If the color is brilliant and shiny like grease, it indicates a diarrhea of digestive origin.” III - N.V.N.:

The nasolabial groove has two names:

1 - Renzhong (center of being). It is named in this way because Renzhong (GV 26) is a point of reamination reestablishing the connection of the sense organs (eyes, nose, mouth and ears) in the event of loss of

consciousness (coma).

2 - Shuigou (channel of outflowing). It is named in this manner because it is the site of reunion/meeting of the Dumai (GV: Sea of Yang Channels = water) and the Hand Yangming (LI).

39...

Renzhong (or Shuigou: GV 26) is located on the junction point of the upper 1/3 upper and lower 2/3 of the nasolabial groove.

Energetically, the nasolabial groove is the reactive site of pathology of the genito-urinary system (site of appearance of pathologic color).

Figure 4:

Reactive site of genito-urinary pathology.

39...

PARAGRAPH 15

“Green, black, red, white and yellow are called the

“5 colors”. Each of these

colors is endowed with a characteristic area of appearance.

If this particular area is of red color, the color is red. If the red color, as

large as a pit of elm, appears at

Zian Wang (tip of the nose), it indicates the

chronicity of the disease.”

EXPLANATIONS AND COMMENTARIES

I - Ma Shi explains:

“This paragraph speaks on the distinct areas of the appearance of the 5 colors.

Each color must appear in a clear-cut and precise fashion at the level of the distinct area which belongs to it.

Therefore, for example, the red color belongs to the heart, but also to the small intestine.

If the red color, as large as an elm pit, manifests at Zian Wang (tip of the nose), it denotes the chronic, not acute, state of the disease of the small intestine.”

II - Zhang Shi comments:

_ when the heart receives perverse energy coming from the exterior, sudden death manifests by a color belonging to Zian Wang (tip of nose).

_ when the heart is contaminated by disease coming from another organ (endogenous origin), sudden death is indicated by the appearance of red color at the level of Quan (cheekbone).”

III - N.V.N.:

This passage has been interpreted differently over the course of the centuries. One recent Franco-German version is incomprehensible. The explanation of Ma Shi is most plausible.

Zhang Jing Yue concludes: 40.

“There are 5 colors.

At the time of their appearance, each of them must assume a consistent and complete appearance at the level of the area which corresponds to it.

Outside of this normal manifestation, the color can appear in an inappropriate area. Therefore, red color at Zian Wang (tip of the nose) is an abnormal phenomenon.”

The Li Family adds:

“The red color belongs to the heart.

Normally, it must manifest at Xia Gu (base of nose, between the eyes). The appearance of red color at Zian Wang (tip of the nose) originates from the route of production of the law of the

5 Movements: Heart-Fire creates Spleen-Earth”.

PARAGRAPH 16

“When the color has a pointed form at the top and rounded at the bottom, it

indicates great emptiness of the energy of the cephalic region. For this reason, the

perverse energy profits from this emptiness to flow (afflux) toward the top.

It is the same for the color oriented toward the bottom, toward the right or

toward the left.

•

During the use of the colors to determine the 5 organs:

_ green belongs to the liver

_ red, to the heart

_ black, to the kidney

_ white, to the lung

_ yellow, to the spleen

...

_ the liver unites with the muscles

_ the heart, with the vessels

_ the kidney, with the bones

_ the lung, with the skin and hair

_ the spleen, with the flesh (dermis).”

EXPLANATIONS AND COMMENTARIES

I - Ma Shi explains:

“The 5 colors belong to the 5 organs, and the 5 organs are their “union”. Such is the principle of determinism of the understanding of the colors.

Therefore, in the case of green color belonging to the facial area of the liver, diagnosis is immediately directed toward the muscles. It is the same for the other colors of the other organs.”

II - N.V.N.: 41.

This paragraph shows:

_ the reason for the progression of perverse energy as a function of the form of the color _ and the principles of utilization of the 5 Colors in the determination of the disease.

no 42/43.

Discussion on Courage

(Luan Zung)

Chapter 50 of the Lingshu describes, in global fashion, the different degrees of attack of

disease as a function of color (green, yellow, red, white and black) and of the appearance of

integument (supple or dried, fresh or crumpled, radiant or dull) on the one hand, and, on the

other hand, as a function of the courage and cowardice of the individual.

These states are intimately linked to the emptiness or fullness of the internal organs, in

particular of 3 organs: Heart, Liver and Gallbladder.

The essential object of this chapter is to speak on the meaning of courage and cowardice in

diagnosis and treatment. This is why it is titled: “Discussion on Courage

(Luan Dung)”.

Ma Shi emphasizes:

“The contents of this chapter discusses the topic of courage or weakness, supporting or not

supporting pain, hence the title of this chapter.”

This chapter contains 4 paragraphs.

PARAGRAPH 1

Huangdi questions Shao Shu:

“Take among us some individuals who move about or stay in place together, of

the same age and wearing the same garments of the same thickness. Upon

encontering a severe wind or beating rain, some are sick and others are not, or

they are all affected or all unharmed... . What is the cause of this disparity?”

Shao Shu answers:

“About which type of individual does His Majesty wish to be informed frist?”

H u a n g d i :

“Teach me about them all.”

Shao Shu:

“Spring is dominated by

Sheng Feng (Pure Wind) or Feng Wen (Moderate

W i n d - H e a t ) .

Summer, by

Yang Feng (Yang Wind o r Wind-Heat).

Autumn, by

Liang Feng (Wind-Cool).

Winter, by

Han Feng (Wind-Cold).

These winds of the 4 Seasons are susceptible to provoke diseases with

different symptomatologies.”

H u a n g d i :

“What is the process of triggering of the disease of Wind of the

4 Seasons?”

Shao Shu:

“The individual of yellowish color, with thin skin and soft flesh, cannot

endure the harmful wind of spring.

The individual of whitish color, with thin skin and soft flesh, cannot endure

the harmful wind of summer.

The individual of greenish color, with thin skin and soft flesh, cannot endure

the harmful wind of autumn.

The individual of reddish color, with thin skin and soft flesh, cannot endure

the harmful wind of winter.”

H u a n g d i :

“Therefore, the individual of blackish color cannot be sick during the 4

Seasons! Is that true?”

Shao Shu:

“The individual of blackish color, with thick skin and firm flesh, cannot be

affected by the harmful wind of the 4 Seasons. In contrast, if his skin is thin and

his flesh not firm with non-specific color, he can be sick in the presence of the

harmful wind of the end of summer.

He can also be sick when Wind (Feng), associated with Cold (Han), reaches the

exterior just as easily as the interior.”

H u a n g d i :

“ C o r r e c t ! ”

EXPLANATIONS AND COMMENTARIES

I - Zhang Shi exlains:

“Shao Shu evokes the image of the presence of the harmful and perverse Wind of the 4 Seasons, like:

_ Sheng Feng (pure wind, also called Feng Wen or Wind-Warm, moderate Heat-Wind) of spring. _ Yang Feng (or Feng Re: Wind-Heat) of summer.

_ Liang Feng (Wind-Cool) of autumn. _ Han Feng (Wind-Cold) of winter.

1 - Yellow color, thin skin and soft flesh are the signs revealing insufficiency of the Spleen. In the presence of these signs, the individual cannot tolerate Sheng Feng of spring because of the invasive action of Wood-Wind on Spleen-Earth.