Evil Enters as a Guest
On the Transformation of Seasonal Qì
I remember attending a training in Tokyo in the late 1990’s. It was August and the weather was hot and muggy. The climate control in the hotel was barely hanging in there and the conference room where we had the massive practice session was quite warm. Some of the senseis noted that they were feeling deep pulses on the demo patients when the hot summer weather naturally made pulses float. We students were instructed to needle fire points of the patient’s presenting pattern – fire corresponding with the summer season - if we found this particular pulse anomaly, in order to adjust the body to the proper season. It was the first time I had encountered this concept; I don’t remember hearing about this in school, for example. Of course, there are numerous references to seasonal treatments in the Huáng Dì Nèi Jīng, but the idea seems to be rarely discussed these days.
I was reminded of this training when I was reading Zhēn Jiǔ Féng Yuán (針灸逢源, Encountering the Origins of Acumoxa) by Lǐ Xuéchuān (1815). One of the very first chapters in the book is an excerpt from Líng Shū (Spiritual Pivot) with a commentary. The treatments outlined in this chapter, however, are different than one might expect.
Líng Shū 2
Here is the passage in question. The text is from the Líng Shū, Lǐ’s commentary is in parenthesis and my annotations are in brackets; hopefully it’s all clear.
靈樞本輸篇
（輸。腧。俞。占通用。）
[From] Spiritual Pivot, Basis of the Transport [Points] Chapter
(Shū. Shù. Yú. [Terms] used interchangeably.)
春取絡脈諸滎大經分肉之間甚者深取之。閒者淺取之。（春以少陽之令。將升未升。其氣在中。故刺可深可淺。絡脈十二經之大絡。如列缺之類。諸榮。如魚際之類）
In spring choose the network vessels and the various yīng-spring points of the main channels between the divisions of the flesh. If [the disease is] severe, aim for deep [insertion]. If [the disease is] trivial, aim shallow. (Spring is considered the season of shǎoyáng. It will ascend but has not yet ascended. Its qì is in the middle. Thus, needling can be deep or shallow. The network vessels are the main network vessels of the 12 channels, such as Liè Quē [LU7] and the like. The various yīng-spring points [means] such as Yú Jì [LU10] and the like.)
夏取諸腧孫絡肌肉皮膚之上。（夏以老陽之令。陽盛於仲。故宜淺刺諸腧。如太淵之類。孫絡詳在後經脈篇中。）
In summer choose the various shū-stream points and the grandchild networks in the muscles and the surface of the skin. (Summer is considered the old yáng season. Yáng is exuberant in midsummer. Thus, it is appropriate to superficially needle the various shū-stream points, such as Tài Yuān [LU9] and the like. The explanation of the grandchild networks is located afterwards in the channels and vessels chapter.)
秋取諸合。（如尺澤之類）余如春法（秋以少陰之令。將降未降。其氣在中。故亦宜中取於大經分肉之間。可淺可深也。）
In autumn choose the various hé-sea points. (Such as Chǐ Zé [LU5] and the like.) The rest of it is like the spring method. (Autumn is the shǎoyīn season. It will descend but has not yet descended. Its qì is in the middle. Thus, it is also appropriate to choose the middle in the main channels between the divisions of the flesh. One can aim shallow or deep.)
冬取諸井諸腧之分。欲深而留之。（冬以老陰之令。陽氣伏藏。諸井如少商之類諸腧。謂臟腑之腧。如肺腧之類。其氣深皆主冬氣。故曰欲深而留之也。）
In winter choose dividing between the various jǐng-well and shù-transport points. You want to [puncture] deep and retain [the needle]. (Winter is the old yīn season. Yáng qì is deep-lying and stored. Various jǐng-well [means] such as Shǎo Shāng [LU11] and the like. Various shù-transport points are the so-called shù-transport points of the zàng-fǔ, such as Fèi Shù [UB13] and the like. Their qì is all deep and governs the winter qì. Therefore the saying that you want to [puncture] deep and retain [the needle].)
此四時之序,氣之所處,病之所舍,藏之所宜（此節言經絡淺深。兼諸腧而分主四時也。宜與素問四時刺逆從論參其義。）
This is the four seasons' order, the qì 's place of residence, the diseases' location of lodging, and the suitable places for storage. (This section speaks of the channels and network vessels, shallow and deep, and at the same time of the various shù-transport points as well as the divisions governing the four seasons. It's good to compare with Sù Wèn [64], Treatise on Needling Following and Counter to the Four Seasons to understand its meaning.)
The reason I say this point selection is different than one might expect is that it doesn’t line up with the usual 5-phase correspondence that most of us recognize: spring/wood/jǐng-well, summer/fire/yīng-spring, and so forth. This is the correspondence that the senseis in the Tokyo training were using, for example. The choices in Líng Shū 2, however, needle the successive season: fire point for spring, water point for autumn (on the yīn channels, and on the yáng channels, it would be the previous season). It is similar to the mother-child principle in Nán Jīng 69 (which was written at a later date), but in Líng Shū 2 there is no mention of supplementing or draining. And lest one think the point categories in the chapter are perhaps a copyists’ error, the same pattern is mentioned in Líng Shū 44:
藏主冬，冬刺井。色主春，春刺滎。時主夏，夏刺俞。音主長夏，長夏刺經。味主秋，秋刺合，是謂五變，以主五輸。
The viscera govern winter, in winter needle the jǐng-well. The colors govern the spring, in spring needle the yīng-spring. The seasons govern the summer, in summer needle the shū-stream.The tones govern long summer, in long summer needle the jīng-river. The tastes govern autumn, in autumn needle the hé-sea, this is the meaning of the five transformations, which therefore govern the five transport points.
Application to Meridian Therapy
So, if I were to plug the point selection to a basic Nán Jīng /meridian therapy framework, it would look like this:
Spring – choose network vessel and yīng-spring points, needle deep or superficially
· Lung pattern: LU7, LU10, SP4, SP2
· Spleen pattern: SP4, SP2, PC6, PC8
· Liver pattern: LR5, LR2, KD4, KD2
· Kidney pattern: KD4, KD2, LU7, LU10
· (Pericardium pattern: PC6, PC8, LR5, LR2)
Summer - choose shū-stream points, bleed grandchild networks, needle superficially
· Lung pattern: LU9, SP3, bleed grandchild networks along LU & SP channels
· Spleen pattern: SP3, PC7, bleed grandchild networks along SP & PC channels
· Liver pattern: LR3, KD3, bleed grandchild networks along LR & KD channels
· Kidney pattern: KD3, LU9, bleed grandchild networks along KD & LU channels
· (Pericardium pattern: PC7, LR3, bleed grandchild networks along PC & LR channels)
Long Summer (LS44 only) – choose jīng-river points, no technique specified
· Lung pattern: LU8, SP5
· Spleen pattern: SP5, PC5
· Liver pattern: LR4, KD7
· Kidney pattern: KD7, LU8
· (Pericardium pattern: PC5, LR4)
Autumn - choose hé-sea points, needle deep or superficially
· Lung pattern: LU5, SP9
· Spleen pattern: SP9, PC3
· Liver pattern: LR8, KD10
· Kidney pattern: KD10, LU5
· (Pericardium pattern: PC3, LR8)
Winter: choose jǐng-well and shù-transport points, needle deep and retain
· Lung pattern: LU11, SP1, UB13, UB20
· Spleen pattern: SP1, PC9, UB20, UB14
· Liver pattern: LR1, KD1, UB18, UB23
· Kidney pattern: KD1, LU11, UB23, UB13
· (Pericardium pattern: PC9, LR1, UB14, UB18)
The Grandchild Networks
Let’s add some depth by looking at the references Lǐ mentioned in the excerpt above. First, Li’s explanation of the network vessels. It reads:
靈樞經脈篇
[From] Spiritual Pivot Channels and Vessels Chapter
（經脈。伏行。分肉。必由溪谷大節之間。絡脈行於阻絕之道。出入聯絡以相通。然絡有大小。大絡猶木之干。行有出人。其十二大絡生一百八十系絡。系絡生一百八十纏絡。纏絡生三萬四千孫絡。孫絡猶木之枝散於膚腠。故其會皆見於外。）
(Channels and vessels run deep-lying in the divisions of the flesh. They must follow the ravines and valleys between the big joints. The network vessels go where the roads are blocked and cut off. The networks enter, exit and unite in order to mutually communicate. Of course there are major and minor networks. The major networks are like the trunk of a tree, their movement is apparent in people. The 12 major networks engender 180 connector networks [xì luò]. The connector networks engender 180 binder networks [chán luò]. The binder networks engender 34,000 grandchild networks [sūn luò]. The grandchild networks are like the tree’s twigs scattered along the interstices of the skin. Thus, their meeting can be seen on the outside [of the body].)
Sù Wèn 64
Next, Lǐ recommended comparing Líng Shū 2 with Sù Wèn 64 to better understand seasonal qì . Here is an excerpt of the latter from Lǐ’s book, annotated as above:
素問四時刺逆從論
Simple Questions Treatise on Needling Following and Counter to the Four Seasons
春者。天氣始開。地氣始泄。凍解冰釋水行經通。故人氣在脈（即經脈也）
In the spring, the heavenly qì begins to open. The earth qì begins to discharge. The frost dissolves and disappears, water moves and the channels are freed. Therefore the human’s qì is located in the vessels (Namely that is the channels and vessels).
夏者。經滿氣溢入孫絡。孫絡受血。皮膚充實（人氣在孫絡。）
In summer, the channels are filled with qì and the overflow enters the grandchild networks. The grandchild networks receive blood. The skin is full and firm (The human’s qì is located in the grandchild networks).
長夏者經絡皆盛。內溢肌中。（人氣在肌肉中。）
In the long summer, the channels and networks are all exuberant. Interiorly it overflows in the flesh (The human’s qì is located in the muscle and flesh).
秋者天氣始收。腠理閉塞。皮膚引急（人氣在皮膚）
In autumn, the heavenly qì begins to gather. The interstices close off. The skin is stretched and taut (The human’s qì is located in the skin).
冬者蓋藏血氣在中。內著骨髓。通於五臟（人氣在骨髓中。）
In winter the blood and qì are stored away in the interior. Inwardly they adorn the bones and marrow and communicate with the five viscera (The human’s qì is located in the bones and marrow).
是故邪氣者,常隨四時之氣血而入客也。至其變化不可為度, 然必從其經氣, 闢除其邪, 除其邪, 則亂氣不生。
Therefore evil qì normally follows the qì and blood of the four seasons and enters as a guest, until its transformations cannot be measured. Then surely must one repel and eliminate such evil from the channel qì. If such evil is eliminated, then chaotic qì cannot be engendered.
The remainder of Sù Wèn 64 details what iatrogenic problems can be created when one needles improperly with regard to the seasons. Unlike Líng Shū 2, however, the discussion centers on needling the various structural or tissue levels (skin, vessels, flesh, sinew, bone) rather than specific point categories. I’m more interested in understanding the treatment choices in Líng Shū 2, so I will leave off the rest of the chapter.
We can summarize the various passages pertaining to seasonal qì with a mulch graphic:
Conclusion
I haven’t reached any conclusions in this case. It does occur to me that needling the point of the successive season (fire point in the spring, winter point in the autumn) may help ease the body’s transition between seasons. Or perhaps it somehow disrupts the transformation of the guest qì mentioned in Sù Wèn 64, something like an antiviral disrupting the replication of a virus, thus preventing the chaotic qì of the guest from being engendered.
That’s all I’ve got for now. Thanks, as always, for reading.
Note: this publication is for information purposes only and is not intended as medical advice. Please seek the opinion of a health care professional for any specific medical issues you may have.
References
Lǐ, X. (1815). Zhēn jiǔ féng yuán. https://jicheng.tw/tcm/book/%E9%87%9D%E7%81%B8%E9%80%A2%E6%BA%90/index.html. Retrieved December 16, 2022.
Líng Shū. (n.d.). https://jicheng.tw/tcm/book/%E9%9D%88%E6%A8%9E/index.html. Retrieved March 22, 2024.