邪氣

Xié qì – Evil qì

Pathogens come to reside in the human body as guests.

It is known that, a long time ago, a virus invaded the female body, and penetrated
into a cell. The cell and the virus started a symbiotic relationship and the virus
became the mitochondria, the power plants of the cell and the total body.

An immunologist is very happy, when in childhood, the child will be infected with the
bacteria Bordetella Pertussis, causing whooping cough – pertussis. This will allow the
body to have a strong resistance against many other diseases, for the rest of the life
of the person.

In a healthy flora of the intestines, the good and the bad bacteria are living in a
symbiotic relationship. These bacteria are the source of the immune system of the
body. The good and the bad bacteria are keeping a balance. Good and bad is
relative. The good bacteria play an important role, they protect against fungi. Too
many good bacteria will not cause any harm. The bad bacteria also play an important
role in the maintenance of the body. Imagine: bacteria A produces the matrix for
bacteria B, which on his turn provides the matrix for C, and C for D, and D produces
the matrix for bacteria A. One of them is the so called bad guy. Only when there are
too many bad bacteria, this can cause ailments. So, why should we fight our
enemies?

Sedation & Tonification within the Wu Xing

The Classic states: Excessive diseases should not be toned up, deficient
diseases should not be sedated; otherwise, the deficient disease will become
even more deficient and the excessive disease will become even more excessive.
Are they referring to the deficiency and excess of the pulse at the wrist?
Or, are they referring to the deficiency or the excess of the symptoms of the
disease itself? What about the methods of sedation and tonification?

They refer to the disease itself, not to the pulse at the wrist, namely, the
disease becomes in deficiency or in excess. Take the gan excess and fei
deficiency as an example. The gan belongs to the wood and the fei to the metal;
metal and wood should be in balance, namely metal should regulate the wood, if
the wood has the desire to become in excess.

- Nan Jing: Question Eighty-One -

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In this example there is a clear explanation of sedation’ and tonification techniques.
As a matter of fact, this is the performance of the Kè -克 action within the wu xing, the
five phases. The tonification of the fei of the metal will cause sedation to the gan of
the wood. Tonification of the wood will cause sedation of the earth. Tonification of the
earth will cause sedation of the water. Tonification of the water will cause sedation of
the fire. Tonification of the fire will cause sedation of the metal.

Tonification & Sedation

Huang Di said:
I still do not understand what is meant by filling (tonification) and draining
(sedation)?
When is it advisable to fill (tonification), whence shall one remove the
influences?
When is it advisable to drain (sedate), whence shall one release the influences?

The answer may be presented as follows:

In tonification, wèi qì (defensive) - 衛 氣 should be absorbed;
in sedation, yíng qì (nutritive) - 營 氣 should be excreted.
If yang qì is in deficiency, while yin qì is in excess,
the yang should be toned up first,
and then the yin should be sedated.
When yin qì is in deficiency,
while yang qì is in excess,
the yin should be toned up first,
and then the yang should be sedated.
The yíng qì and the wèi qì will both flow in balance.

- Nan Jing: Question Seventy-Six and Nei Jing Ling Shu: 71-15 -

This example shows that the wèi qì should be brought into the body (to the Yin) when
one wants to perform tonification, and in sedation the yíng qì should be brought to
the surface (to the yang), of the body. If the wèi qì is too weak the yang should be
build, with points of the yin channels. If the yíng qì is too weak the yin should be build
with points of the yang channels.

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 To Close or leave Open

Huang Di:
I still do not understand the meaning of greeting (tonification) and chasing
(dispersion) in acupuncture?

The principle of needling dictates that one should remain solemn, serious and
very quiet. Deficiency or excess should be determined before a quick or slow
action is taken. In sedation the needle should be pushed downward
perpendicularly. In tonification, the hole of the needle in the skin should remain
closed.

– Nei Jing Ling Shu: 71-15 –

This part of the text of the Nei Jing Ling Shu gives us the explanation to close the
hole, after needling in tonification. This indicates that we leave the hole, made by the
needle, open, when the aim is to sedate.

To withdraw the needle without pressing the point to close, it will make
victorious pathogen deficient.

- Nei Jing Su Wen: 54-3 –

Clockwise & Anti-clockwise turning of the Needle

In another chapter of the Ling Shu it is explained that the needle has to be turned in a
clockwise direction in tonification of the qì. In sedation of the qì one turns the needle,
after penetrating the tissue, in an anti-clockwise direction.

The needle should be inserted as soon as the patient inhales; the needle should
be twirled (anti-clockwise direction) as soon as the patient inhales for the
second time; the needle should be withdrawn slowly as soon as the patient
exhales. Thus, sedation makes use of the right moments, and after pathogen has
been drawn out, the qì of the body begins to circulate.

- Nei Jing Su Wen: 26-30 –

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In case of sedating a pathogen from the qì of the patient one has to take in
consideration:
- To choose the correct point.
- Insert the needle as the patient inhales.
- At the second inhale, the needle should be twirled anti-clockwise.
- Slowly withdraw the needle at the end of the treatment, at exhaling of the
patient.
- Do not close the hole, made by the needle.

Xié Pì - 邪 辟 – Attack of Pathogen

Xue, qì, jing and shen are circulating throughout the whole body to support
human for the protection of life. Channels are the channels through which qì and
xue flows to nourish yin and yang, moisten tendons and bones, and facilitate the
movements of bones. Wei qì is something that warms up the muscles, fills up the
skin, tones up pores and stripes, and controls the opening and closing of the
pores. The will and sentiment are in control of jing and shen, gathering together
the hun and zhi, adjusting cold and warm, and harmonising joy and anger.

Therefore, when xue is in harmony, channel qì will flow, qì and xue will flow to
nourish the body, tendons and bones will be strong, and joints will function
smoothly. When wei qì is in harmony, the muscles will be relieved and in good
order, the skin will be regulated and soft, pores will be under control, and
stripes will be dense. When will and sentiment are in harmony, the shen will
concentrate and remain pure and free from pathogenic influences, the hun and
zhi will not spread, and one will not regret or get angry, so that the five zang will
be free from the attack of pathogens. When cold and warm are in harmony, the
six fu will transform grains, neither external wind nor internal blockage will
attack, channels will be smooth and joints of the four extremities will be secure.
Such are the normal conditions applicable to every normal person.

The five zang are the organs that store jing, shen, xue, qì, hun and zhi. The six
fu are the organs that transform shui and gu (water and grains) and facilitate
the flow of the body fluids. Such are the things people receive from the
heavens, irrespective of the differences in intelligence and ability.

Nevertheless, some people are able to enjoy longevity, avoid the attack of
pathogens, live one hundred years without decline, and sustain the attack of
wind, rains, sudden cold and great summer heat. On the other hand, there are
also people who enjoy the comfortable indoor living constantly with no fear of
any kind, and yet, they still cannot avoid the attack of disease.

- Nei Jing Ling Shu: 47-1 –

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In a normal condition of the body and state of the mind, the person will be healthy
and live up to a hundred years. The zang organs store the different types of qì, and
the fu organs maintain the qì, by transforming shui and gu.

In ancient times the people were under the influences of the climatic conditions. The
poor protection of clothing and houses gave the external pathogens, in the form of
climate or weather, the chance to invade the person. This could cause ailments,
symptoms and diseases. But not everybody became ill:

Some people are able to enjoy longevity . . . sustain the attack of wind, rains,
sudden cold and great summer heat.

The external climates are not only related to the weather. Each of the five or six
climates is also a metaphor. For coldness we also consider the virus, bacteria, ultra
violet radiation and prion. Dampness is a metaphor for the fungi, mould and mildew.
And fire is not only the great summer heat, but different kinds of radiations, like
gamma radiation.

Two other causes of disease are mentioned in the next line:

. . . The six fu will transform grains; neither external wind nor internal blockage
will attack.

The term internal blockage stands for food. In the first place, too much food can
cause an internal blockage. Otherwise there is poor food, spoiled food and a lack of
nutrition that can lead to diseases, or a so called internal blockage

The condition of external wind is referring to the daily events of life, which could
cause emotions. If the internal qì is too weak, one is not able to deal with the daily
emotions, or they are too extreme. This can be the onset of diseases, either physical,
or emotional and mental. It all depends on the force from outside and the resistance
of the internal qì.

In modern time mankind has to deal with the same conditions as described above.
Besides this, the modern human being has to deal with many more external climates.
The aspect of external fire is extended incredibly, in the last hundred years. Radio,
television, computers, electricity wires, cellular phones and nuclear power plants are
just some of the examples. This excess of external influence can harm the body if the
qì is in deficiency.

Through pace of life, travelling by airplane, global information, complexity of society,

etc., the concept of external wind became very intricate. The excess of input and the
complexity can harm the person, if the qì is in deficiency.

The third component of the complexity of modern life is the medicines. Almost all of
the medicines, used today, are artificially manufactured in a laboratory. Or solitary
components of natural material is used, or created artificially. This causes, next to the
suppressing of the symptoms of the disease, suppressing of healthy functions of the
body elsewhere. These actions are called the side-effects of the medicines. In a

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sense they can be seen as xié qì. Common used medications as antibiotics, steroids,
contraceptives and many more medications, have more or less side-effects. The
harm of the side-effects towards the body and mind depends on the severity or
strength of the action of the medication, and the deficiency of the qì of the patient.

On the other hand, many medicines are derived from plants or minerals, like digoxine
(from Digitalis-Foxglove) and lithium (a salt). Are plants and minerals, provided by
nature, xié qì?

What is meant by deficiency and excess?

When the pathogen is in abundance, it will cause excess; when pure qì is

deprived, it will cause deficiency.

- Nei Jing Su Wen: 28 – 1|2 -

This sentence means that illness is always the balance between the force of the
external pathogen and the internal resistance against it. We can not blame the
pathogen to invade the body, but have to support and build the weak true qì.
Dispersing techniques could harm the true qì, zhçn qì - 真 氣.

What are pathogens, and when to disperse them?

Pathogens

If a physician fails to examine the state of the pathogen (xié qì - 邪 氣) and

makes the mistake of applying sedation after grand pathogen has already gone,
it will cause prostration of true energy (zhçn qì - 真 氣). When the true energy is
in a state of prostration, the diseases will not recover and the pathogen will
return, which may intensify the disease. This why the pathogen should not be
pursued when it already has been gone.

– Nei Jing Su Wen: 27-29 –

One is able to diagnose the condition of the patient and the action of medication on
the pulse. The most common invading agent is han - 寒 - coldness. The reaction of
the body will be with heat - 火 - heat (fire). It is an art on itself to distinguish between
the sensation of han or huo, on the pulse. When this quality is diagnosed on the
pulse it is very common to diagnose the reaction of the body, the huo. When one
disperses this quality of qì, one disperses the healthy reaction of the body.

An external invasion of climates, including the concept of wind / emotions, the

medications and food are only pathogens, or xié qì, if the qì of the body is not able to
resist or to cope with it. Common sense will be to nourish, replenish and build the qì
of the patient.

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But how can we really sedate xié qì?

Sedation of Xié qì

The answer may be presented as follow: The methods of tonification and

sedation are not confined to drawing out or pushing in the needle, while the
patient exhales or inhales.

A skilful practitioner will trust the left hand more than the right hand, because
the left hand is used to press the region surrounding the point to be needled.
An unskilful practitioner will trust the right hand more than the left hand,
because the right hand is used to insert the needle.

In needling, one should use the left hand to press and push up the location to be
needled and then snap the place to make the muscle tense, and then use the nail
to press the point as if cutting it, so that the qì may arrive as visibly the
reaction of the blood vessels. At this moment the needle should be inserted
along the finger nail, and the needle should be pushed further in as soon as the
qì of the patient responds. This is called tonification.

In sedation, the needle should be moved inward and pulled outward to bring out
qì. If the qì of the patient fails to respond in the course of the needling, the
techniques of pulling (in case of men), and pushing (in case of women) the needle
up and down is applied.

While pushing in and pulling out, the needle should be moved towards the right
(clockwise – Yáng)) in men and to the left (anti-clockwise - Yîn) in women.

- Nan Jing: Question Seventy-eight and Nei Jing Ling Shu – 73-9 -.

The one and only sedating technique is to puncture the correct point and differentiate
the technique between men and women:
Men: - Push the needle slowly into the point.
- Pull the needle fast out of the point.
- While pulling out, turn the needle clockwise.

Women: - Push the needle fast into the point.

- Pull the needle slowly out of the point.
- While pushing in, turn the needle anti-clockwise.

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 Summary

Chapter 47 of the Nei Jing Ling Shu, Xié Pì - 邪 辟 – Attack of Pathogen, describes
the common situation of life. We are normal, healthy human beings that live up to
hundred years. We are under a constant bombardment of external influences. The
wèi qì - 衛 氣 of the body will protect us. But nevertheless there are people that
become ill, due to an attack of an external influence, which could turn into evil qì,
xié qì - 邪 氣.

An external influence is only xié qì if there is a disturbance in the balance of

abundance and deprivation of qì. The deprived qì of the person leads the external
influence to become in abundance. In those cases the external influence could be a
pathogen, thus Xié qì. It is not the external influence that determines to be a
pathogen; it is the weakness of the deprived qì of that person, and that person only,
that makes the external influence xié qì.

The quality of the external influence, which changes into xié qì, helps us to diagnose
which qì of the patient is deprived. Common sense will tell us only to nourish, to build,
and to create new fresh qì. Any dispersing technique could withdraw true energy,
zhçn qì - 真 氣. Chapter 27-29 of the Nei Jing Su Wen is warning us once more. If we
sedate qì which is not present any more, we disperse the zhçn qì.

For those practitioners who are experienced there are some techniques to disperse
the xié qì. Actually there are five different ways to expel xié qì:

1) Yíng qì - 營 氣 should be excreted, with the use of yáng points

2) Kè -克 action within the wu xing.
3) After puncturing, turn the needle in an anti-clockwise direction.
4) After the withdrawal of the needle, leave the hole open.
5) The tui na technique, the pushing and pulling of the needle.

Pathogens come to reside in the human body as guests.

蓝帝

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