Huang Di Nei Jing, also known as the 'Yellow Emperor's Inner Classic', holds great significance in the history of Chinese medicine. It may not be necessary for you to study the original text when you start to study AHM, because most of the critical content has already been summarized in your regular textbooks. Furthermore, it is important to note that Huang Di Nei Jing is not a cohesive work by a single author, but rather an encyclopedia of the most exceptional medical and human practices of Han Chinese civilization at the time. Attempting to study this text now might lead to confusion. Although the ancient nature of the text is fascinating, I suggest seeking out the original texts after studying Chinese medicine for a few years to gain a deeper understanding of the subject later.
I. Formation of Huang Di Nei Jing(The Yellow emperor's Inner Classic)
The Huangdi Neijing, also known as The Inner Classic of the Yellow Emperor, is a medical text that has been commonly said to have been written during the Warring States period, over 2,200 years ago (https://en.unesco.org/silkroad/silk-road-themes/documentary-heritage/huang-di-nei-jing-huangdineijing-yellow-emperors-inner-canon.). Some scholars insist that the current edition of the 18-volume Huangdi's Internal Classic, which includes Ling Shu (Miraculous Pivot) and Su Wen (Plain Questions), was likely merged during the Eastern Han Dynasty. This was made possible by the invention of Cai Lun's papermaking technique. First it is belived that Huang Di Nei Jing is rewritten by medical experts such as Bian Que and Tai Yi Ling in Qin State. It has been modified and appended by many different authors continuously. The final compilation is assumed to be occurred during the second Royal book-collating activity in the Eastern Han Dynasty (100-110), which revised the seven volumes of Chinese Medical Classics and incorporated them into two parts, Ling Shu and Su Wen. The new contents from the introductory Chapter on Nine Needles and Twelve Yuan(origin) Acupoints and Bian Que's medical works were also included (Zhang WB, Gao YT, Li HY. Zhonghua Yi Shi Za Zhi. 2017;47(3):173-177. doi:10.3760/cma.j.issn.0255-7053.2017.03.009).
There are three different known hypothesis regarding the date and authorship of the text.
- Warring States Period
- Warring States to Qin Period
- Western Han Period
The Huang Di Nei Jing was never written by a single person at a single time, but rather a collection of treatises written by practitioners at different times. It is a book that began roughly in the Warring States(~BC400) period, reached the Northern and Southern dynasties (AD400) through the organization and synthesis of the Jin-Han(秦漢) period, and was revised and supplemented by some medical practitioners in the Song Dynasty.
- Frame work: finished around Han dynasty
- Revision and annotation: Song dynasty
Among the commentaries that can look back on the ancient prototype of the Inner Jing is the 'Suwen annotation'《素問訓解》, which was commented on by Zhen Yuanqi in the Qianlong period(齊梁) and lost in the Southern Song period
"There is a mixture of old and new sayings in the Inner Classic, so it is impossible to say when they were established.
- Yao Jiheng 古今僞書考, Qing Dynasty
* Huang Di Nei Jing Tai Su《黃帝內經太素》
- Huang Di Nei Jing Tai Su《黃帝內經太素》is the oldest script of Huang Di Nei Jing published in Tang dynasty
- The book commonly thought as Huang Di Nei Jing in current TCM is the book revised in Song dynasty by Wang Bing
There is the Huang Di Nei Jing Tai Su《黃帝內經太素》, written by 楊上善 (Yang Shangzun) in the Sui-Tang period. It is the earliest surviving edition of a study and commentary on the Nei Jing. It was also popular in the Northern Song period, and was used as reference text when Wang Bing corrected and re-published many books in the 'Northern Song Bureau of Book Corrections' . However, during the Southern Song and Jin Yuan periods, the book was lost to warriors and armaments. In the 19th century, a Japanese scholar accidentally discovered a Tang Dynasty manuscript in Japan's Inwaji Temple. The current "Huang Di Nei Jing Tai Su 黃帝內經太素" in China dates from the Qing Dynasty, when it was brought back from Japan.
II. Basic Perspectives
1. Holistic medicine: The human body is an organic whole, and humans are interconnected with universe, the natural environment, climate, etc.
2. Yin-Yang Equilibrium (陰陽平衡): The basic perspective of the theory of AHM(acupuncture and herbal medicine), the process of life activity of the human body is a process in which the opposing yin and yang pairs are constantly achieving dynamic equilibrium. Therefore, the internal medicine regards the loss of yin and yang equilibrium in the human body as the most basic factor in the occurrence of diseases, and it is ultimate goals to adjust the yin and yang equilibrium.
The concept of yin and yang in Taoism is linked to "Zhong Yong" (中庸) in Confucianism. These two concepts became the guiding principles for the physical, mental, and social well-being of ancient Chinese people. "Zhong Yong" (中庸) is a Chinese term that can be translated as "Doctrine of the Mean" or "The State of Equilibrium and Harmony." It is a concept that is rooted in Confucian philosophy and represents a way of achieving balance and harmony in one's life. "Zhong" (中) means "central," "balanced," or "moderate," while "yong" (庸) means "ordinary" or "common." The concept of "Zhong Yong" refers to the path of moderation, avoiding extremes of excess or deficiency in all aspects of life. It emphasizes finding a balance between one's desires and one's duties, and between individual needs and the needs of society.
* Homeostasis and Dynamic equilibrium : Animal organs and organ systems constantly adjust to internal and external changes through a process called homeostasis (“steady state”). These changes might be in the level of glucose or calcium in blood or in external temperatures. Homeostasis means to maintain dynamic equilibrium in the body. It is dynamic because it is constantly adjusting to the changes that the body’s systems encounter. It is equilibrium because body functions are kept within specific ranges. Even an animal that is apparently inactive is maintaining this homeostatic equilibrium.(https://courses.lumenlearning.com/suny-biology1/chapter/homeostasis/)
3. Five element
- Wood: symbolizes growth, flexibility, and creativity. It represents the spring season and the east direction.
- Fire: symbolizes transformation, passion, and illumination. It represents the summer season and the south direction.
- Earth: symbolizes stability, nurturing, and grounding. It represents the transitional seasons of late summer and early autumn, as well as the center.
- Metal: symbolizes clarity, strength, and precision. It represents the autumn season and the west direction.
- Water: symbolizes flow, adaptability, and reflection. It represents the winter season and the north direction.
These elements are believed to be interconnected and in a constant state of flux, with each element generating and overcoming the next in a cycle of birth and decay. They are used as a way to describe natural phenomena, human behavior, and the interactions between different aspects of the universe.
4. Interaction between Evil and Rightious qi (邪正爭): Although fraud is the main cause of disease, it is also necessarily determined by the body's own anti-disease ability. The Inner Classic emphasizes the importance of right tious qi.
- When qi is within, evil cannot invade"正氣存內, 邪不可干""
- Wherever evil qi gathers, there must be rightious qi deficiency "邪之所湊(邪之所湊), 其氣必虛(其氣必虛)"
* The host–pathogen interaction : The host–pathogen interaction is defined as how microbes or viruses sustain themselves within host organisms on a molecular, cellular, organismal or population level. This term is most commonly used to refer to disease-causing microorganisms although they may not cause illness in all hosts.[1] Because of this, the definition has been expanded to how known pathogens survive within their host, whether they cause disease or not.
5. Yangsheng: The Tao Te Ching emphasizes the prevention of disease.
The best doctor cures what is not yet ill"上工治未病".
For this reason, a doctor who knows Yangsheng does not focus on treating what is already diseased, but stops at prevention, which is to treat what is not yet diseased. For example, it is not to govern a society after it has already become disorganized, but to prevent it from becoming disorganized while it is not yet disorganized. If one were to give medicine after the sickness has already occurred, or to try to pacify the state after it has already become disorganized, it would be like digging a well after one is thirsty, or forging weapons after the war has already broken out; would it not be too late?
* Yangsheng: In religious Daoism and Traditional Chinese medicine, yangsheng (養生, "nourishing life"), refers to various self-cultivaton practices aimed at enhancing health and longevity. Yangsheng techniques include calisthenics, self-massage, breath exercises, meditation, internal and external Daoist alchemy, sexual activities, and dietetics.
III. 'Su Wen' and 'Ling Shu'
The "Yellow Emperer's Inner Classic" is composed of two volumes: Ling Shu (Spiritual Pivot) and Su Wen (Basic Questions). While both volumes cover topics related to TCM theory and practice, they differ in their focus and content. In the 3rd century AD, during the Zhou-Jin Dynasty, Huangfu Mi wrote in the preface to his book, "ABD of Acupuncture":
"According to my reckoning, there are 18 volumes of the Analects of the Yellow Emperor's Inner Classic in the 'Seven Scriptures《七略》' and the 'Han Book of Arts and Letters《漢書·藝文志》'. Now there are 9 volumes of the Analects of the Yellow Emperor; 9 volumes of Su Wen and 9 volumes of Ling Shu, making a total of 18 volumes."
Since then, most people have adopted this theory, and Su Wen and Ling Shu have been collectively referred to as the Yellow Emperor's Inner Classic.
Su Wen (the Basic Questions) covers a broad range of topics related to TCM theory and practice. It discusses concepts such as Yin and Yang, the Five Elements, the nature of Qi, and the relationship between the body and the environment. The Su Wen also covers diagnostic techniques such as pulse diagnosis, as well as the use of acupuncture, herbal medicine, and dietary therapy in TCM. The Su Wen is a more comprehensive text that provides a broader understanding of TCM theory and practice. When we refer to the Nei Jing or Inner classic, it often only refers to Su Wen.
On the other hand, Ling Shu (the Spiritual Pivot) was the first and most systematic presentation of meridian theory, so studying and analyzing it in depth is key to understanding meridian theory. The acupuncture methods in this book are very rich and varied. For example, it presents dozens of types of acupuncture, and extensively discusses the use of acupuncture needles, needle sites, depths, contraindications, and the relationship between acupuncture and the four seasons. Over the course of its long history, Ling Shu (Spiritual Pivot) has been referred to by many different names. According to scholars' rigorous authentication, 《九卷》·《鍼經》·《九墟》·《九靈經》 are all different titles of Ling Shu.
In summary, Ling Shu focuses on the meridian system and acupuncture techniques, while Su Wen covers a wider range of topics related to TCM theory. Both volumes of the Nei Jing are important in TCM and are often studied together to gain a deeper understanding of TCM theory and practice.
Yellow Emperers Inner Classic
- Volume 1: Basic questions : basic theories
- Volume 2: Spiritual pivot : acupuncture and moxibustion