EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
“This paragraph speaks on Jiao (summit) and Ben (root), Ying (Rong: nutritive energy) and Wei (defensive energy), Zang (organs) and Fu (bowels) whose clinical examination is often difficult. But once the examination has been well-performed, there must no longer exist any doubt about the treatment of illnesses.
1 - Man has 5 organs thanks to which Jing (quintessence), Shen (mental), Hun (vegetative soul) and Po (sensitive soul) have their site of conservation.
Man has 6 bowels thanks to which the Shui Gu (Cereal-Water: foods) are metabolized. The
6 bowels represent the exterior (Yang). In the interior, their energy is linked to the 5 organs, and at the exterior, it reaches the articulations. 61.
Man is equipped with the Sanjiao (SJ). Tong Qi (a priori energy: ancestral energy) is conserved within the Shangjiao (Upper Jiao = UJ); Ying Qi (nutritive energy) becomes released at the level of the Zhongjiao (Middle Jiao = MJ) and Wei Qi (defensive energy) becomes manifest at the Xiajiao (Lower Jiao = LJ).
The energy of the Xiajiao (LJ) goes back up to the Zhongjiao (MJ) and arrives at the Shangjiao (UJ) in order to elaborate, with the Tong Qi (a priori energy), all the activities of the organism.
2 - Wei Qi (defensive energy), elaborated at the level of the Xiajiao (LJ = Ki/Li), responds to Yang. Of volatile and powerful nature, it spreads into the epidermo-dermal spaces, that is to say, it emerges at the exterior. This is why, the text makes clear: “The energy emerging at the exterior and not following the paths of the channels is the Wei Qi.”
Ying Qi (nutritive energy), elaborated at the level of the Zhongjiao (MJ = Sp/St), is Yin.
Of subtle and specific nature, it follows the Tong Qi (a priori energy) in order to circulate within the channels. Thi is why it is said: “ The energy which circulates exclusively within the channels is the Ying Qi.”
3 - Wei energy circulates during the day in the zones of the 3 Yang, and at night, in the zones of the 3 Yin. By contrast, Ying energy circulates, from the lung, within the 12 channels.
In this manner, the Yin energy and Yang energy follow each other; the interior and the exterior
communicate like a pearl necklace without beginning or end. These perpetual movements are complex, coherent and clear and their analysis merits being delved into deeply.
If the channels are regrouped into Yin and Yang, it is that they all have their Peak/Root and their Empty/Fullness. For this reason, discerning the channels of the foot and hand is to know:
_ the site of manifestation of the illness
_ the state of emptiness and fullness of the channels _ the superficial or deep localization of the illness
_ the paths of going and returning (Qi Jie) of the energy of the 6 bowels _ the “doors” and “windows” and paths of liason of the energy
_ the “soft” state of emptiness and the “hard” state of fullness in order to apply the appropriate methods of tonification and dispersion.
All these precise conditions are based on the knowledge of Jiao-Ben (Peak-Root) of the
human being.”
II - Zhang Shi comments: 62.
“1 - This paragraph concerns the circulation of Ying Qi within the channels and that of Wei Qi outside the channels. However, the energy and blood situated in the epidermo-dermal and interchannel spaces enter and exit from exterior toward interior and from interior toward exterior. Yin energy and Yang energy communicate and their movements are cyclic like in a circle without end.
Here, the word “Qi” designates Ying (nutritive energy) and Wei (defensive energy)
originating from the metabolism of Shui Ge (Cereals-Water). In the interior, this Qi (energy) cools down the 5 organs and maintains the Jing (quintessence), Shen (mental), Hun (vegetative soul) and Po (sensitive soul); at the exterior, it goes to the level of the limbs and articulations to moisten the muscles and bones.
In conclusion, this paragraph is devoted to the study of the Organs/Bowels and the 12 Yin and Yang channels circulating from the interior toward the exterior and from the exterior toward the interior.
2 - The term Wei Qi utilized in the title of this chapter implies the sense of extravasation of the Ying energy via the path of Qi Jie (path of going and returning, of entering and exiting) of the energy of the 6 bowels in order to unite with the Wei energy and the sense of circulating during the day in the Yang parts and during the night in the Yin parts of the body.
The Ying energy (circulating in the channels) and Wei energy (circulating outside the channels) are invisible energetic substances. In contrast, blood, originating from the transformation of the Shui-Ge (Cereal- Water) and circulating within the Mai (vessels) and Luo (capillaries) at the level of the epidermo-dermal system, is a material and visible substance and also carries the name of Rong (substance which maintains life).
The part of the blood which gives fullness to the skin and flesh and which warms the muscles and bones originates from:
_ either the path of the Chongmai (“sea of blood vessels”) in order to spread to the pilo-cutaneous system, _ or the path of Da Luo (Great Luo) in order to extravasate outside the channels.
This part of the blood is also called Rong (Ying). This is why our old masters give it the name Rong (Ying), and to its energy, the name Rong (Ying) Qi.”
III - N.V.N.:
Qi Jie designates the routes of passage, entering and exiting, going and returning, of the energy of the 6 bowels (3 Yang: Taiyang, Shaoyang, Yangming).
Example: Wuli (LI 13) and Qichong (St 30) (1) are of the Qi Jie of Yangming.
Knowledge of Qi Jie permits more easy solution of problems of accumulation/gathering due to the blockage of the movements of leaving of the energy from the Yang channels toward the exterior (to maintain the skin, pores, ...) and of the movements of entering from the exterior toward the channels.
All the ideas cited in this passage are dealt with in this classic. Also, it is necessary to not be content with vague and general knowledge, to be compelled to delve deeply into the totality of the chapters of the Lingshu and to be devoted to analysis of the slightest details.
1. Qichong (St 30) also bears the name Qi Jie.