The role of meridians
Meridians are an inseparable part of the Tibetan system, which includes meridians and acupuncture points, without which Tibetan images would exist. So what is the role of meridians in the Tibetan system?
The role of channels
In the Yellow Emperor’s Classic of Internal Medicine, the most obvious role of the meridians is that of channels, which are the channels through which the body’s qi and blood flow, just like the aqueducts in a city, distributing qi and blood throughout the body. The Ling Shu? This organ says: “The meridians are the ones that move the qi and blood and camp the yin and yang.” The qi that runs through the meridians is divided into yin and yang, the yin being the source of the water and grain, and the yang being the source of the meridians.
In addition to being a channel for the movement of qi and blood, meridians are also channels for the transmission of information. In the anatomical and physiological system, information is transmitted through the nerves, which are divided into two ways. One way is downward transmission, where the brain transmits the information released through the nerves to the whole body. One way is upward, where the nervous system conducts the information it gathers to the brain.
The function of the meridians has something in common with the nerves in that they are also channels for information conduction. The difference is that the nerves are channels for information conduction in the anatomical system, while the meridians are channels for information conduction in the Tibetan system. On the one hand, the five Tibetan gods transmit the information released to the whole body through the meridians, regulating the operation of the entire Tibetan system. On the other hand, the meridians transmit information about the condition of this system and the anatomical and physiological systems back to the Five Tibetan Gods, providing the basis for the regulation of the Five Tibetan Gods.
Acupuncture points are the information ports on the meridians. The Nei Jing says, “The joints are the places where the qi of the gods travels in and out of the meridians. The meridian qi reaches all parts and surfaces of the body through acupuncture points, and the meridian qi of the twelve main meridians is injected into the ligaments through acupuncture points. According to the holistic theory of Chinese medicine we believe that acupuncture points are the gateways to the meridians (the second physiological system) and are the ports of entry and exit for the meridian qi. Acupuncture points have four major functions.
First, acupuncture points are the entrances and exits for the transfer of meridian qi between meridians. In addition to the twelve meridians and the eight odd meridians in the human body, each meridian has many channels, and the meridian gas must circulate through the acupuncture points to the channels; it is also the entry port for the meridian gas to flow back into the channels, completing the endless flow of the whole body meridian gas.
Second, the acupuncture point is the external receiver of the meridian. The meridian qi gates open and close with the rhythm of the sun’s movement, indicating that the meridian points have the function of regulating the second physiological system and the nature of the universe, and that the meridians receive the essence qi from the universe directly through the acupuncture points. However, unwelcome cosmic essence (evil qi) also enters the meridians through the acupuncture points and causes diseases. “The guest is also the evil qi …… evil follows the right qi in and out”, that is, evil qi enters and leaves the meridians through the acupuncture points.
Third, the acupuncture points are the port of communication between the second physiological system and the physical anatomical system. The function of meridian qi to the flesh is achieved through the acupuncture points, which are like a fountain that ejects substances useful to the flesh anatomical system to the five viscera, six internal organs and the whole body. At the same time, acupuncture points also sense disease information from the physical anatomical system through the recovery of meridian qi.
Fourth, the acupuncture points are the external perceptors of the second physiological system, which perceives external information. Just as there is information exchange between two people, there is also a need for mutual communication between two independent second systems, i.e., communication occurs between two Tibetan-image spiritual subjects. The two communicating parties communicate in the form of qi, and the portal of communication is the acupuncture point. It has been proven that there is a perception between twins, mothers and sons, fathers and sons, etc. that is beyond people’s imagination, because they have more similar channels of information communication and can feel each other even when they are 10,000 miles away.
We should understand the fact that when a TCM practitioner faces a patient, it is apparently a dialogue between two people, but in fact it is a dialogue between two Tibetan elephant systems. Therefore, if we compare acupuncture treatment to a dialogue between two subjects, it may be closer to the principle of Chinese medicine.
We believe that acupuncture is actually a kind of information transmission technique, which is exactly the same as the treatment of qigong in principle. After understanding the condition, the acupuncturist transmits the information he understands to the patient’s Tibetan system through acupuncture, but in the end, it is not the acupuncturist himself who treats the disease, but the patient’s own powerful regulating function of the Tibetan image.
According to the Nei Jing, the final object of acupuncture is not the acupuncture point, but the meridian qi that passes through the acupuncture point, so the Nei Jing says, “Where the way of acupuncture is done, the qi is adjusted and stopped” and “The key to acupuncture is that the qi is effective”. Acupuncture is very much about “getting qi”, and the sensations of getting qi include soreness, numbness, and swelling. The so-called “getting qi” is understood to mean that the acupuncturist establishes some kind of connection with the meridian qi, that is, the acupuncturist transmits information to the meridian qi and gets a response from the meridian qi. If there is no response, there is no healing effect. It is like making a phone call and asking the other person to do something, but the other person does not answer the phone, or the phone is always busy, so naturally the thing cannot be done.
Therefore, the first key point of the five elements of acupuncture is “treating the gods”, meaning that acupuncture does not treat the disease but the gods, that is, the ultimate goal of acupuncture is not to target the disease, but to target the other party’s five gods, acupuncture is to “combine the form with the qi, so that the gods are hidden within”, so that the physical disease is naturally cured. The acupuncture is to “combine the form with the qi, so that the spirit is hidden within”, so that the physical disease is cured naturally.
The acupuncturist’s ability to “obtain qi” does not depend entirely on the correct selection of acupuncture points, but mainly on the acupuncturist’s own cultivation level. The practitioner’s cultivation refers to the degree of “celestial unity”, which we believe refers to the degree of communication between the human anatomical system and the Tibetan image system, which is essentially the degree of communication between two spiritual subjects (the spiritual subject of the brain and the spiritual subject of the Tibetan image). It is essentially the degree of communication between the two spiritual subjects (the brain spiritual subject and the Tibetan spiritual subject). The higher the practitioner’s training, the easier it is to “get the qi”, the more accurate and specific the information he transmits, and the more effective the treatment will be. Su Wen? Needle Solution” says: “Must correct his god …… so that the qi can easily travel.” The “Ling Shu? The end of the beginning” said: “must be one of its spirit, so that the will in the needle.” Since the person administering the needles has a god, he can merge with the patient’s meridian qi, which is “getting qi”. Therefore, it can be concluded that: if a real qigong master to administer needles, his healing effect is much higher than ordinary people.
Historically, the ancients were good at acupuncture, while the later were good at medicine. The Nei Jing has a tendency to emphasize acupuncture and moxibustion rather than prescriptions. There are only thirteen prescriptions recorded in the Nei Jing, but there are far more chapters on acupuncture than on medicine. The only early medical works mentioned in the Neijing are also about acupuncture and moxibustion, for example, the Yellow Emperor’s Classic of Internal Medicine mentions “nine needles” and “needle scriptures” several times, and judging from their titles, they must be related to acupuncture and moxibustion. The medical books unearthed at Mawangdui are also based on meridians, acupuncture and moxibustion, but less on prescriptions. Therefore, we believe that the ancients were good at acupuncture, while the later people were good at medicine.
Why were the ancients good at needles? The ancient people were more simple-minded and more natural in human nature than the later people. In terms of civilization, the ancients were not very civilized, and because they were not very civilized, the brick wall between the two spiritual subjects was not as thick as it was later, and it was easier for them to communicate between the two spiritual subjects to achieve a certain state of “celestial unity”. And this state has a special healing effect when administering needles. As civilization developed, the later people’s mind became less and less peaceful, and it was difficult to achieve the state of unity of mind and spirit, so the therapeutic effect of acupuncture was far worse than in ancient times, and they had to rely on drugs to make up for it. According to statistics, acupuncture is currently effective for more than 400 kinds of diseases, but there are only 40 kinds of special effects. The reason for this is probably related to the increasing complexity of the cultural background.
When people can not generally achieve a certain degree of “celestial unity”, that is, the acupuncturist’s Tibetan spiritual body and the patient’s Tibetan spiritual body can not directly talk, it is necessary to establish a set of methods for acupuncture to conduct information, which is the stabbing method, that is, the specific method of acupuncture. This is somewhat like the naval semaphore, where a double flag waving irregularly is meaningless, and when waved regularly, a certain message can be attached. The same is true for acupuncture, which conveys information through a relatively fixed set of stabs. There are many acupuncture methods in acupuncture, such as tonic and diarrhea method is divided into open and close tonic and diarrhea method, breathing tonic and diarrhea method, cold and heat tonic and diarrhea method, welcome and follow tonic and diarrhea method, Xu and speed tonic and diarrhea method and so on.
If these methods of acupuncture are not understood from the point of view of information transmission, it is difficult to think that it has any practical effect, for example, the open and close method of tonic and diarrhea, its method is as follows: when the needle is released, do not use your hand to press the needle hole for open diarrhea, but use your hand to quickly press the needle hole for close tonic; when the meridian qi comes to acupuncture for open diarrhea, when the meridian qi goes to acupuncture for close tonic. When we needle an acupuncture point, we are not adding anything or subtracting anything, so how can it regulate the deficiency of meridian qi? Furthermore, those who have a deficiency of meridian qi can only be tonified with essence, because essence can transform qi, and cannot be tonified directly with needles, which is not in accordance with the holistic theory of Chinese medicine. Therefore, we can only assume that the method of acupuncture is information conduction, and the regulation of meridian qi is a function of the Tibetan system itself.
Acupuncture corresponds to the meridian qi in the meridians, and the human meridians are an endless system, both from the perspective of holography and information conduction, as long as there is strong information conduction, acupuncture at any point can have a curative effect. However, as we mentioned above, the information transfer ability of the person applying the needle is getting worse and worse, so the only way to prick it is to choose its acupuncture point.
In fact, we do not need a doctor, but we can transmit information about our body’s illness to the Tibetan system ourselves, and this is the spiritual factor that is being taken more and more seriously. The human brain maintains a communication link between the five gods of the Tibetan elephant, which are the eight channels of the Qi meridians, and the two spiritual subjects can communicate not only in dreams, but also during the day (in theory). Therefore, when one gets sick, if one can keep one’s mind free of distractions, not panic, and maintain a good mental state, the information of the disease will be constantly communicated to the Tibetan elephant system, so that the disease can heal itself. If one is panic-stricken and fearful, it will aggravate the disease, because the seven emotions can cause disease, and the seven emotions can interfere with the balance and stability of the Tibetan elephant itself.
The movement of the meridians has its own rhythm, which is divided into four seasons, as stated in Suwen? The four seasons are divided into four rhythms: “Spring Qi is in the meridians, summer Qi is in the Sun Loop, long summer Qi is in the muscles, autumn Qi is in the skin, and winter Qi is in the bone marrow”; and monthly rhythms: “Suwen? Eight is the Shen Ming theory said: “the moon is born, then the blood gas began to essence, guard gas began to line; month Guo full, then the blood gas solid, muscle firm; month Guo empty, then muscle reduction, meridian deficiency, guard gas to go, the shape alone. It is …… moon birth without diarrhea, moon full without tonic, moon Guo empty without cure, is said to have the time and regulate the.” Daily rhythm, “Su Wen? Sheng Qi Neng Tian Lun” said: “Yang Qi, a day and the main outside, the flat day popular, the middle of the day and Yang Qi rumble, the west of the day and Yang Qi has been deficient, the qi gate is closed.
The information transmitted by the acupuncturist should not violate these rhythms, otherwise there will be information confusion, or information asymmetry. For example, when the moon is full, the meridians absorb the most essence of the universe through the acupuncture points, at this time if you give a signal to supplement, it is contrary to the operation of the meridians themselves, so “qi and blood Yang overflow, the luo has retained blood, the life is said to be heavy real”, naturally also can not achieve the purpose of curing disease.
The information channel role of the meridians also determines its role in regulating the anatomy of the body. The meridians are connected to all the internal organs and various tissues of the human anatomical system, which provides the conditions for the control of the anatomical and physiological system by the Tibetan imagery system. The meridians transmit the information collected about the anatomical form to the five Tibetan bodies, and based on this information, the five Tibetan bodies adjust the qi and blood of the meridians to achieve the function of regulating the anatomical form. The acupuncture treatment in Chinese medicine takes advantage of the fact that the meridians can regulate the anatomical form by transmitting the information to the meridians through artificial acupuncture, and then from the meridians to the Wuzang, who can treat the disease by adjusting the qi and blood in the meridians. For example, in a patient with gastrointestinal spasm, if the foot San Li point is needled, one can feel a surge of qi conducted upward from the San Li point to the abdomen, at which point the pain will disappear or be alleviated.
Tongtian effect
Throughout the Yellow Emperor’s Classic of Internal Medicine, we can clearly see a channel for obtaining essence (cosmic vital elements), and that is to extract these cosmic vital elements from the stomach through the Spleen Collection, which is discussed extensively in the Classic of Internal Medicine. In addition to this channel, although the Yellow Emperor’s Classic of Internal Medicine does not say so, a second important channel actually exists, and that is the collection function of the meridian system. This is about one of the important sources of the body’s essence, and for this reason Chinese medicine has a special theory to go along with it, which is the theory of the five movements and six qi.
The first evidence of this is the method of health maintenance by the practice of incorruptibility and qi eating.
The ancient people invented a method of Qi-opening and Qi-eating in the course of long-term health care, that is, through the practice of qigong, running the circumference of meridians, then it is possible to go without food for a few days, or longer. There have been many reports about the practice of Qi-opening, not only in China but also in foreign countries. In India, a yogic qigong practitioner buried in the earth and did not drink or eat for several days was filmed and was as healthy as ever. We admit that there are exaggerated elements in these reports, but this does not negate the possibility of the existence of qi-restoration. The ascetic monks in Buddha’s time and the old Taoists in the deep mountains of China had a diet far below the normal amount, but they were still healthy and some of them lived a long life.
If there is only one source of essence qi in the human body, which comes from the spleen collection extracted from the stomach diet, there is no way to explain the reality of incorruptible food and qi. So this can also prove that essence qi does not only originate from water and grain, but very likely very much has another pathway.
The second evidence is the “breath of essence” in the Nei Jing
In the Nei Jing, it is said that the sages “breathe essence qi”, leading people to believe that the lungs can extract essence qi from the air. In fact, we believe that “breathing essence qi” is precisely about the movement of qi in the meridians, because qi runs six inches in the meridians between one’s breath and one’s inhalation. Therefore, “breathing essence qi” cannot be interpreted as drawing essence qi from the air, but also as the meridians gaining essence qi from the continuous movement of the meridians between one’s exhalation and inhalation.
The third evidence is that in the Nei Jing, “the sage transmits the spirit, serves the weather, and passes on to the gods”.
Here, “serving the weather” means eating qi, taking qi, which is exactly the opposite of “Heaven eats people with five qi, and earth eats people with five tastes” in the Neijing. The five qi of heaven are gold, wood, water, fire and earth. But in the Nei Jing, we do not know who eats these five qi and how they are “eaten”. So there must be a missing link here.
The second physiological system of the human body, consisting of the Tibetan elephant and meridians, itself has the function of collecting the cosmic essence directly from the universe, so Chinese medicine has set up a special theory – the five movements and six qi – to study when and where the second physiological system collects the cosmic vital elements, and also to study the interrelationship between the essence and the cosmic stars. .
So how does the meridian system collect the cosmic essence? Through the acupuncture points on the meridians. The “angry through the day” says: “Therefore, the Yang Qi, a day and the main outside, the flat day popular birth, the middle of the day and the Yang Qi rumble, the west of the day and the Yang Qi has been deficient, the door of Qi is closed.” Gate is the portal, the port of entry and exit, “qi gate” is the portal for the entry and exit of qi. These gateways open and close with the movement of the sun, obviously targeting the cosmic space, and qigong speaks of harvesting external qi, also through the points on the meridians.
Therefore, we believe that the acupuncture points on the meridians are the external receivers of the meridian system, which directly collects the vital elements – essence qi – floating in the universe. Since these essences come in different amounts, directions, and compositions, according to the principle that beneficial must be harmful, the second physiological system also suffers from harm from cosmic essences, so the Nei Jing clearly says that Yang diseases get outside, and “those who are born in Yang, get wind, rain, cold, and heat”.
The issue of opening and closing of meridians seems to further prove our hypothesis.
The Su Wen? The theory of the separation of yin and yang is recorded as follows: “Therefore, the separation of the three yang is also open, the sun is open, Yangming is closed, Shaoyang is the pivot …… Taiyin is open, Turk’s yin is closed, Shaoyin is the pivot.”
The Ling Shu? The root knot also records that “the sun is open, yangming is closed, and shaoyang is the pivot” and “taiyin is open, fructus yin is closed, and shaoyin is the pivot.”
But what is the opening and closing of meridians? There are many modern controversies. There are two kinds of opinions: one thinks that the so-called open and close are in terms of the depth of the meridians, the shallow one is open, the deep one is close; the other opinion thinks that the so-called open and close have no special meaning, it only indicates the amount of yin or yang qi in the meridians, the more is open, the second is close, and the least is pivot. However, neither of those opinions explains the physiological significance of opening, closing and pivoting. Some people believe that the so-called open and closed pivots of meridians were created by the ancients subjectively, but there is no corresponding factual basis.
We believe that the opening, closing, and pivoting of meridians refer to three functions of meridian points: the points have an “opening” function, as they are open to the outside world and serve as external receivers and perceivers for the whole system. The acupuncture point also has a “closing” function, which is the closing of the acupuncture point, and the closing of the acupuncture point, which is the opening of the acupuncture point to the outside. This is what Li Shih Clinic said, “The inner view is a tunnel that can only be perceived by those who return to the viewer.” However, there are some points on the meridians that do not have the function of “opening and closing”, which are called “pivots”, i.e., like the door and grapefruit, they are always in this state.
Section 3: The Qi of Life
The meridians are the tissue structure of the second physiological system of the body, which is like a ring without end. But if the meridian qi is missing from this structure, it is like a big river without water, it is dead and dull, it is not a big river but a dry earth ditch.
Meridian Qi
The meridian, whatever it looks like, is actually some kind of channel, and what flows in the meridian is the meridian qi, which is also the qi of the meridian. We have taken the discussion of meridian qi in the Yellow Emperor’s Classic of Internal Medicine and, with our reasonable deduction, have assembled the composition of meridian qi as follows.
The Huangdi Neijing does not contain the concept of God in its discussion of meridian qi, but from the new theoretical framework we have constructed, the conclusion that “meridian qi contains God” must be deduced. We have already explained the reasons for this in our previous discussion of qi.
Red Essence is not Blood
Whenever we see this word, the concept of “blood” always comes to our mind, but is it blood in our modern sense? Although modern researchers do not explicitly say that “blood” is blood, they basically treat “blood” as the same as blood in their discourse.
In fact, this “blood” and blood in the modern sense are two different things at all, and there is a very simple proof. If the “blood” of qi and blood is blood, then it means that the meridians should be blood vessels. But no one can prove that meridians are blood vessels, meridians are invisible, blood cannot flow without blood vessels, if the blood flows out of the blood vessels, it is hemorrhage, is dead.
Moreover, the theoretical framework of Chinese medicine is not based on anatomy, and all its concepts cannot be understood from the anatomical point of view, otherwise they will deviate from the original meaning.
In order to avoid confusion with the modern concept of “blood” and to expand the propagation of TCM theory in society, we suggest that the concept of “blood” should not be used in future TCM textbooks. We suggest that the concept of “red essence” be used, but we can discuss and debate what concept to use. Why?
”Blood is derived from essence, that is, from the universal life element. Ling Shu? This means that blood is a form of essence, and blood is derived from essence.
”Blood is derived from qi. In the above quotation, “the middle jiao receives qi to obtain juice” means that the transformation of blood is done under the guidance of qi, which is why there is the saying that yang qi transforms into yin blood. Ling Shu? It is said in “The Evil Guest” that “Ying Qi is the fluid that is secreted into the lungs and transformed into blood.” This indicates that Ying Qi is closely related to the production of Blood. Other people, based on the above theory, believe that Blood and Ying Qi have the same body but different names, and their functions are basically the same.
Therefore, blood is a form of essence (cosmic life element), which is also invisible and can travel through the meridians, so “blood” should not be understood as blood. Therefore, we cannot understand “blood” as blood. From the phrase “changing and red, it is blood”, we can directly refer to the “blood” of qi and blood as red essence, that is, red essence (cosmic vital element).
We try to define “red essence – blood” in this way: red essence is a special nutrient derived from essence by the second physiological system to maintain physical life, which can only be used by physical life, it is invisible, passes through the meridians, nourishes the body It is invisible and passes through the meridians, nourishing the whole body and helping the physical body to perform its functions. Therefore, the Su Wen? The five viscera generation theory says: “The liver receives blood and can see, the foot receives blood and can walk, the palm receives blood and can hold, the finger receives blood and can take in.”
Chief Engineer
We have previously summarized the composition of qi, which is the unity of essence and spirit, and it includes the innate essence and the acquired essence, as well as the spiritual undercurrents of spiritual life that harmonize with yang qi. The acquired essence is called yin qi, while the innate essence and spirit are called yang qi.
The innate yang qi plays an important role in the second physiological system and is called yuan yang, true qi, yuan qi, yang essence, etc. It comes from the zangxiang system itself, as stated in the Spiritual Pivot? The Organ says: “True qi, which is received from the sky, fills the body along with the grain qi.” This Qi is so powerful that it drives the meridian Qi and it transforms essence into Qi, blood and fluid.
We can compare the Zangxiang system – the second physiological system – to a processing plant, and its chief engineer is the Five Gods of the Zangxiang, and the raw material used in this processing plant is essence (cosmic life element). The chief engineer is the soul of the factory, and the chief engineer decides what to produce, how much to produce, and how to produce. The processing procedure of the factory can be divided into about three or two steps.
In the first step, the chief engineer directs Spleen Collection to extract the deposited cosmic vital essence from people’s diet, which is the basic raw material for production. However, this process is not very efficient, and when the first processing procedure is completed, only some liquid state primary raw materials are obtained, not yet the final finished raw materials, and we can call the initial liquid as Jin Liquid. After another deep processing, we can get the purified original material – essence.
Of course, the essence extracted from people’s diet is far from enough for the production of this factory, and again it is more difficult and inefficient to extract from the stomach, so the chief engineer must also have another channel to obtain the raw material, which is meridians. The meridians extract the vital essence directly from the cosmic space according to different time (the change of the earth’s seasons) and different place (the earth’s position in the ecliptic), this system extracts the raw material with high efficiency and good quality.
These extracted raw materials are sent directly to five workshops, which are the five Tibetan, where the raw materials are stored for production use. So the five organs hide the essence.
In the second step, the chief engineer sits in the control center, monitoring rows and rows of computers, and when it finds that there is not enough Qi, it orders a workshop, or several workshops, to process the raw material – the essence – into Qi and deliver it to the meridians. When it finds a deficiency of red essence, it also orders the workshops (Spleen, Liver, Heart) to process the raw material, red essence, and deliver it to the meridians.
In the third step, it again orders Yin Qi to be divided into two. One strand of Qi circulates within the meridians to ensure the proper functioning of the meridian system. This Qi, called Ying Qi, travels around and around in the meridians, day and night, for weeks and weeks each day. “Ying week does not rest, fifty and again General Assembly, Yin and Yang coherent, such as the ring without end”. Ying Qi has the function of defending and nourishing the two physiological systems, which we can compare to an armed police force.
The second physiological system, in order to ensure its balance and stability, orders another Yin Qi to circulate outside the meridians, called Wei Qi, which travels through Yang meridians 25 weeks a day and Yin meridians 25 weeks a night, or 50 weeks a day. The route of Wei Qi is controversial, but we believe that Wei Qi travels outside the meridians of the whole body, wherever there are floating and Sun Liao, it can travel to them, which is determined by the duties of Wei Qi.
The main duty of Wei Qi is to coordinate and defend the safety of the two systems, and if an external enemy invades, it will pounce on it to fight against the enemy. The treatise on malaria says: “Where the Wei Qi is located, when it is combined with the evil Qi, the disease is made.” It means that when the Wei Qi fights with the evil Qi, it is disease. In the battle Wei Qi can even be sacrificed (the consumption of Wei Qi) away, as Ling Shu? Canker sores” says: “When cold evil is in the meridians, the blood will weep, and if the blood weeps, it will not pass, and if it does not pass, the Wei Qi will return to it and will not return, so the canker sores.” The inability to return means that the Wei Qi is consumed.
It not only annihilates the invading enemy, it also blocks the invading enemy. Modern proof is that there is a thin field in the human body, and ancient India says that the Qi comes out of the body and forms a twelve-finger thick circle of Qi, which is the Wei Qi. So we can call it the field army.
There is another symmetrical group of qi that is often mentioned in TCM, and that is the evil qi and disease qi category. We believe that the external evil qi in TCM, again, is the cosmic essence, but it is the cosmic essence that is abnormal for the second system, and in the next chapter we will talk about what is abnormal qi. In the next chapter we will talk about what is abnormal qi. We can also say that the above-mentioned qi is the cosmic vital essence that has been processed by the second physiological system and can be used directly, which is called “correct qi” in Chinese medicine. The unprocessed cosmic vital elements, which break through the protection of the Wei Qi and directly invade the second physiological system or the physical system, are called evil Qi in Chinese medicine, and those that cause illness are called sick Qi.
Of course, TCM is not very strict in using sick qi, and some diseases caused by internal seven emotions or diseases caused by non-internal or external causes can be considered as sick qi.
Positive qi: qi that is beneficial to people or has been processed.
Evil qi: qi that is unfavorable to people or has not been processed.