Currently, we are in the process of developing classes in Asheville, NC, New York City, and Spain (the sites and dates are being finalized). These will be the Introduction to Neijing Studies class, which is designed to give a comprehensive introduction to Neijing Classical Acupuncture. For more information on these classes please see Introduction to Neijing Studies. This class typically meets for twelve sessions for a period of 6-12 months, depending on the site location and scheduling availability. Registration is not yet available for these classes, as their dates are being finalized but if you are interested in these classes, please drop us a line so that we can add your name to the list of interested students.

Finally, if you are interested in having or helping to organize a class in your own area, please let me know so that we can review this possibility.

“There are three precious treasures which I hold dear and protect. The first is called compassion, the second is called frugalness and the third is called the desire not to be first (among others)”.

慈故能勇俭故能广不敢为天下先故能成器长今舍慈且勇舍俭且广舍后且先死矣

“Because I have compassion, I may possess courage. Because I am frugal, I may (experience true) expansiveness. Because I am not first amongst (others), I may become a vessel of the (highest virtue).

夫慈以战则胜以守则固天将救之以慈卫之

“It is through the (quality of) compassion that one may prevail in battle and is able to hold their ground. Heaven watches over such a person, it is through their compassion that they are protected.”

“In the second step of the year, there is a widespread coolness that causes people to suffer epidemic illnesses (二之氣大涼反至民迺慘). Grasses encounter coldness and the qi of fire loses its influence (草迺遇寒火氣遂抑). People suffer from qi oppression and abdominal fullness (民病氣鬱中滿). Coldness begins its rule (寒迺始).”

“In the third step of the year, the decree of heaven spreads (from above) (三之氣天政布). Cold qi circulates and the rain begins to fall (寒氣行雨迺降). People suffer cold diseases that transform within the middle into heat (民病寒反熱中). Below, ulcers and sores proliferate (癰疽注下). There is heat within the heart, poor vision and a stuffy oppression (of qi), which if not treated may prove fatal (心熱瞀悶不治者死).”

“In the fourth step of the year, wind and dampness contend together (四之氣風濕交爭). Wind transforms into rain, which grows (in strength) until reaching its peak (風化為雨迺長迺化迺成). People will suffer illnesses of great heat and shortness of breath (民病大熱少氣). There will be (diseases of) withering and foot wei (委 atrophy) syndromes (肌肉萎足痿). Red and white (discharges) pour out from below (注下赤白).”

“In the fifth step of the year, yang returns and causes the growth and maturation of grasses (五之氣陽復化草迺長迺化迺成). People begin to feel more at ease (民迺舒).”

“In the last step of the year, the qi of earth resides within the (governing position) (終之氣地氣正). Dampness governs the circulation (濕令行). Yin consolidates within the great void (陰凝太虛). Within the outskirts, in the wild areas, dark dust-storms will arise (埃昏郊野). People suffer the diseases of pestilence (民迺慘悽). Cold winds arrive and infants die within the womb (寒風以至反者孕迺死).”

“Therefore, during these years it is appropriate to use bitter flavors to dry and warm (故歲宜苦以燥之溫之). In these times, it is essential to counteract the oppression of qi (必折其鬱氣). First attend to the source of the hua transformation (of illness) in order to restrain the (perverse) influences of the heavenly circulations (先資其化源抑其運氣).Support what is correct, so as to counter overcoming (forces) that may cause change and allow for the establishment of disease (扶其不勝無使暴過而生其疾). Eat the correct grains in alignment with (the year) (食歲穀以全其真). Avoid deficiency xie (邪 pernicious influences) so as to allow what is correct to remain tranquil and at peace (避虛邪以安其正).”

Commentary:

In this section, detailed descriptions are given for the six primary steps of the Renchen 壬辰 year. In Neijing Wuyun Liuqi theory, the year was originally divided into six equal stations (六步) that correspond with the 24 solar jieqi, each step being comprised of 4 solar jieqi periods in total. Beginning with the solar period Dahan (大寒 great cold), the six primary solar nodal points that mark the transition of these steps are Dahan (大寒 great cold), Chunfen (春分 spring division), Xiaomen (小滿 little fullness), Dashu (大署 great summer heat), Qiufen (秋分 autumn division) and Xiaoxue (小雪 little snow). With one day plus or minus, the dates of these periods typically fall on Jan. 20th, March 21st, May 21st, July 23rd, Sept 23rd and Nov. 22nd respectively during the year.

In the first step of the year, the energy of spring emerges early in a taiguo (太過) pattern. This occurs for several reasons. First, the qi of the  previous 辛卯 year (shaoyin guest/taiyang host in midwinter and jueyin guest/yangming host in autumn) create an unusually weak contraction into winter. When yang forces return to earth, with the return of spring, they return earlier and with a stronger force than usual. Secondly, within the celestial heavens, the Renchen 壬辰 year  is ruled by a major jue 太角, or strong wood note, which increases power of the early return of spring. In the first step of the year, jueyin is the host energy and shaoyang is the guest energy. These factors lead to spring energy which arrives early and is marked by both heat and drought.

In the second step of the year, shaoyin is the host energy and yangming is the guest energy of the year. This leads to a situation in which the ruling force of imperial fire (君火) and yangming dryness and heat combine their forces together. At the same time, taiyang cold is increasing in strength as the ruling factor of the Renchen 壬辰 year. The opposing yin forces of increasing taiyang cold against those of shaoyin imperial fire and yangming heat and dryness lead to a pattern of counterflow qi that manifests within the interior of the body. This situation is made more dangerous by the fact that the exterior of the body has previously been opened by the early movement into spring that occurred within the first step of the year. This leads to a disordered combination that can easily lead to epidemic diseases marked by heat with dryness and co-existing cold. Within the body, yangming is the main conveyor of heat and when its movements are blocked, the abdomen will swell. During this time, it is critical for people to realize, that although spring has arrived in terms of the annual calendar there is a strong superimposed force of winter which rules the climatic heavens and is increasing in strength. If a person acts in an improper way without knowing this, they can easily develop a complex pattern, marked by internal heat, cold and dryness that is not easily treated and may turn into a serious illness.

(to be continued)

The Yellow Emperor said, “When taiyang rules (the climatic heavens) what are the conditions (帝曰太陽之政柰何)?” Qi Bo replied, “These patterns will occur during the years chen (辰) and xu (戌) (歧伯曰辰戌之紀也).”

太陽太角太陰壬辰壬戌其運風其化鳴紊啟拆其變振拉摧拔其病眩掉目瞑
“During the years of renchen (壬辰) and renxu (壬戌) , taiyang (rules the climatic heavens), greater jue (rules the celestial heavens) and taiyin resides (at the source) (太陽太角太陰壬辰壬戌). During these years, wind is the ruling force within the (celestial) heavens (其運風). The hua transformations (of this years) is marked by the singing of birds, chaotic disruptions and the cracking open (of things) 其化鳴紊啟拆). Bian transformations (in this year) are marked by shaking, pulling, destroying and uprooting (其變振拉摧拔其病眩掉目瞑). During these years, illnesses of vertigo, falling down and dim vision (will predominate) (其病眩掉目瞑).”

——————————————-

凡此太陽司天之政氣化運行先天天氣肅地氣靜寒臨太虛陽氣不令水土合德上應辰星鎮星其穀玄其政肅其令徐寒政大舉澤無陽燄則火發待時少陽中治時雨迺涯止極雨散還於太陰雲朝北極濕化迺布澤流萬物寒敷于上雷動于下寒濕之氣持於氣交民病寒濕發肌肉萎足痿不收濡寫血溢初之氣地氣遷氣迺大溫草迺早榮民迺厲溫病迺作身熱頭痛嘔吐肌腠瘡瘍二之氣大涼反至民迺慘草迺遇寒火氣遂抑民病氣鬱中滿寒迺始三之氣天政布寒氣行雨迺降民病寒反熱中癰疽注下心熱瞀悶不治者死四之氣風濕交爭風化為雨迺長迺化迺成民病大熱少氣肌肉萎足痿注下赤白五之氣陽復化草迺長迺化迺成民迺舒終之氣地氣正濕令行陰凝太虛埃昏郊野民迺慘悽寒風以至反者孕迺死故歲宜苦以燥之溫之必折其鬱氣先資其化源抑其運氣扶其不勝無使暴過而生其疾食歲穀以全其真避虛邪以安其正適氣同異多少制之同寒濕者燥熱化異寒濕者燥濕化故同者多之異者少之用寒遠寒用涼遠涼用溫遠溫用熱遠熱食宜同法有假者反常反是者病所謂時也

“When taiyang rules over the (climatic heavens), the hua transformations of qi will occur ahead of the (normal temporal) circulations of the heavens (凡此太陽司天之政氣化運行先天). The qi of heaven is solemn (in its quality) (天氣肅). The qi of earth is still (地氣靜). Coldness looks out over the great void (寒臨太虛). Yang qi cannot emerge to make its mark (陽氣不令). Water and earth combine their virtues (水土合德).[1] Above, the (heavens) are influenced by the planets Mercury and Saturn (上應辰星鎮星).[2] The grains of the year are those that are black (in color) (其穀玄). The ruling style (of heaven) is solemn (其政肅). Its decrees are slow in coming (其令徐). Coldness governs over the great void (寒政大舉). Marshes lack the (warming fire) of yang (澤無陽). Weaker flames of fire bide their time, until they may emerge (again) (燄則火發待時). Shaoyang governs the middle (position) (少陽中治).[3] Seasonal rains pour down and flow out from the mountains (時雨迺涯). Reaching their peak, they disperse (止極雨散). Taiyin returns and clouds reside within the northern pole (還於太陰雲朝北極).[4] Dampness transforms and spreads out (濕化迺布). Marshes spill over and flow out over all things (澤流萬物). Above, cold spreads (within the heavens) (寒敷于上). Below, thunder rings out (雷動于下). The qi of cold dampness contends within the (space of the) qijiao (寒濕之氣持於氣交).[5] People suffer from diseases of cold dampness (民病寒濕發). The jirou (肌肉 flesh) wilts and foot wei syndromes will arise from a lack of nourishment (肌肉萎足痿不收). Soaked and draining blood overflows (濡寫血溢).”[6]

Commentary:

During a renchen (壬辰) year, a strong wood resonance rules the celestial heavens, while taiyang cold rules the over climatic heavens. This sets up the primary dynamic for the year which is characterized by yang qi trapped within the interior being restrained by a counterbalancing taiyang cold contraction. This leads to changes, both as things are coming into being and as they are being broken down that are both violent and sudden. During this year, taiyang cold comes into its full power at the peak of summer. This causes yang qi to remain quiescent, unable to break through the restraint of the countervailing cold. Within the clinic, this is particularly a problem for those patients that come into the year with trapped heat syndromes caused by a pre-existing cold blockage. This section of Chapter 71 describes the general properties of the year. In the next installment, each step of the year will be described.

The Yellow Emperor said, “The six hua and bian transformations, the (varying states) of overcoming and retaliation, (the different types) of improper and (proper) governance, the (sequential expressions) of sweet, bitter, pungent, salty and sour (flavors) – these are the things of which I know (黃帝問曰六化六變勝復淫治甘苦辛鹹酸淡先後余知之矣).

“The hua transformations of the five celestial movements may occur with the five qi or against the five qi, with the qi of heaven but against the qi of  earth or with the qi of earth but against the qi of heaven (夫五運之化或從五氣或逆五氣或從天氣而逆地氣或從地氣而逆天氣). At times, these (forces) move together, at times they move in opposition (或相得或不相得). I do not understand these things (余未能明其事). I wish to understand the patterns of heaven by (studying) the patterns of earth (欲通天之紀從地之理).  I wish to know (how to correctly) regulate (human action) in accordance with the movements (of  heaven) and know how to regulate (human action) in accordance with the (primary) hua transformations that generate the motions of ascending and descending, so that these virtues may combine together without generating (chaotic) disruptions within the realm of the human being (和其運調其化使上下合德無相奪倫).[1] (I wish to know these things) so that I might not not lose (sight) of what is appropriate in regards to the rising and falling motions of heaven and earth and the manifesting (energies) of the five (ruling) circulations (天地升降不失其宜五運宣行). (I wish to know these things) so that I may govern correctly and (understand) how to correctly (employ) the proper flavors in conditions which move with and against the (flowing circulation of nature) (勿乖其政調之正味從逆柰何).”[2]

Qi Bo bowed twice and said, “What a clear and perceptive question you have asked (歧伯稽首再拜對曰昭乎哉問也). The patterns of heaven and earth, the profound origins of  hua and bian transformations – is it not the sage king alone who truly understands these matters (此天地之綱紀變化之淵源非聖帝孰能窮其至理)? Although I, your minister, am (a person) of no great intelligence, please allow me to describe these matters, so that this knowledge may not perish but instead may be preserved over many (generations) without loss (歟臣雖不敏請陳其道令終不滅久而不易).”

The Yellow Emperor said, “Please explain these matters and arrange them (sequentially), so that they may clarify the (different) categories of the ruling forces (of heaven) and the (qualities) of the (different) positions (of heaven) (帝曰願夫子推而次之從其類序分其部主). Please clarify the (aspects of) qi and number and illuminate the (varying qualities) of hua transformation (that may occur) (昭其氣數明其正化). Can you explain these things (可得聞乎)?”

Qi Bo replied, “The first thing is to set up the year (歧伯曰先立其年). In this way, it is possible to understand the (varying states) of the qi of metal, water, fire, earth and the numerical dimensionality of heaven (以明其氣金木水火土運行之數). Understand the (changing) hua transformations of coldness, summer-heat, dryness, dampness, wind and fire that rule over the earth (寒暑燥濕風火臨御之化). In this way, the (true) situation of heaven may be (understood), the qi of the people may be (correctly) regulated, the opening and closing aspects of yin and yang may be perceived and the true order of number may be (known) (則天道可見民氣可調陰陽卷舒近而無惑數之可數者). Please allow me to speak further on these matters (請遂言之).”

Commentary:

Chapter 71 is one of the seven chapters of the Dalun 大論 or ‘Great Treatise’. These chapters (Suwen chapters 66 to 74, with the omission of chapters 72 and 73), describe the theories of the  Wuyun Liuqi 五運六氣 or the ‘Five (celestial) Motions and the Six (climatic) Qi’. This theory describe the cyclical forces that occur between heaven and earth that influence human health and illness and the expression of natural phenomena. Section 1 is a preamble to parts 2 and 3, which will describe the specific forces that are occurring during the year 壬辰 2012.

Within the Neijing two primary aspects of transformation are described: hua 化 transformation and bian 變 transformation. As nature expresses its cyclical breathing, these two aspects of transformation continually mutate and co-mingle. Hua 化 transformation describes the process of the breaking down of form and the recycling of this form into something new. Bian 變 transformation, refers to a thing after it has been born into manifestation, as it grows to reach its full peak. Like yin and yang, these two aspects of transformation are indivisible, although one may be more overtly evident at any given time. In the majority of English translations of the Neijing, these terms are typically translated simply as ‘change and transformation’. However in order to read the Neijing on the technical level that is needed for clinical implementation, it is important to understand the primary differences between these two terms.

On this site you’ll find various resources related to classical Chinese acupuncture. Please visit the links above to learn more about Dr. Neal’s work, current and future translation and publication projects, educational opportunities, and a calendar of upcoming lectures and workshops. If you would like to be added to our mailing list and receive information regarding future classes and lectures, please let us know us by using the contact link.

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