Why Do You Need to Sweat Out a Wind-Cold Cold? You Can Live Without a Stomach, But Never Without the Small Intestine — Doctor Luo Dalun Presents Doctor Ni Haixia’s Twenty-Ninth Lecture on the Huang Di Nei Jing: How Wind Travels Through the Five Organs and What the True Organ Pulses Mean

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Corresponding medical names: Su Wen · Yu Ji Zhen Zang Lun (On the True Organ Pulses and the Jade Engine, the nineteenth chapter) · wind is the chief of the hundred diseases · three sources of disease (external / internal emotional / trauma) · Tai Yang syndrome (Zhang Zhongjing) · the diaphoretic method (ke han er fa zhi, drive it out by sweating) · herbal decoction washes, moxibustion, fire needling · transmission of lung bi / liver bi / spleen wind / shan jia (metal conquers wood, wood conquers earth, earth conquers water, water conquers fire) · death in ten days · sudden attacks need no treatment of transmission · the five emotional conquests (excess joy hurts the heart / anger lets liver qi take advantage / grief lets lung qi take advantage / fear lets spleen qi take advantage / worry lets heart qi take advantage) · withering of the great bones and sinking of the great flesh (injury to form) · fullness of qi in the chest (injury to qi; yang dwells in the chest) · the five true organ pulses (like stroking a knife blade / like coix seeds / like a feather touching the skin / like flicking a stone / now fast now slow) · when the body hair folds over, death follows (hair is the surplus of qi) · the five organs receive qi from the stomach · the small intestine is the root of the five organs (the organ of receiving and transforming) · Guan Yuan (CV4) is the dan tian · ‘below the heart’ is the stomach; ‘stomach’ in the ancient texts means the small intestine · the small intestine steams the water of the large intestine up into the lung · fluids of the spleen and stomach · examining form, qi and complexion to judge disease · the pulse follows the four seasons · the pulse of stomach qi is weak and slippery

Opening: wind is the chief of the hundred diseases — disease has three sources

This lecture continues the Yu Ji Zhen Zang Lun. The previous lecture covered the four-season pulses of the five organs; this time Doctor Ni opens by lifting up the character “wind” — wind is the chief of the hundred diseases, and the first of them all:

💬 Note from Doctor Ni: At the very beginning, wind is the chief of the hundred diseases. In spring the wind is at its strongest, and the first thing it hurts is the liver. It is the chief of the hundred diseases, the source of disease. What we call the source of disease — Chinese medicine holds that there are three kinds: the first is what comes from outside — wind; the second is what arises inside — your joy, anger, worry, thought, sorrow, fear and fright. If you are afraid all day long, the more afraid you are the faster you die, because it wounds a person’s spirit. And the third is trauma.

When wind-cold first enters, its first stop is the skin — why do you run a fever when your pores close?

When wind-cold first invades the body, it always stops at the surface of the skin. Here Doctor Ni specially mentions Zhang Zhongjing — this is the Tai Yang syndrome:

💬 Note from Doctor Ni: When wind-cold first comes in, it is always at the skin surface — this is the Tai Yang syndrome. The original text says “shi ren hao mao bi zhi” — the body hair all stands on end. Why? Because when you feel wind-cold, the body hair stands up. Then “pi fu bi er wei re” — the skin closes and becomes hot. When you first receive exterior wind, whether it is wind or cold, the pores immediately close up. The body is very sensitive: “this thing should not enter my body” — the moment it feels wind-cold, the pores close immediately. This is actually the body’s self-protective action. But once the pores close, the heat inside cannot get out, so the body shows a fever. This does not mean our body has “caught a cold” in the ordinary sense — it is a resistance movement that bursts out naturally.

Drive it out by sweating — the ancestral home of the Chinese medical diaphoretic method

The pores are closed and heat is building inside — what do you do? The original text has four characters: ke han er fa zhi (drive it out by sweating). Doctor Ni says the Chinese medical diaphoretic method comes from right here:

💬 Note from Doctor Ni: At that moment, you can drive it out by sweating — the Chinese medical diaphoretic method originates from here. When we use the sweating method, we give medicines that make you sweat after taking them — we call them exterior-releasing medicines. Not knockout drugs (meng han yao) — do not mix those up. All that stuff in the martial arts novels is not it. When do we use exterior-releasing medicines? In the Tai Yang syndrome. When wind-cold has just reached the surface of the skin, the body hair stands up, the pores close, and heat is trapped inside — at this moment, one sweating releases it: once it sweats, it is gone — ke han er fa zhi.

What if the disease burrows into the muscles? — Herbal washes, moxibustion, fire needling

What if the sweat does not come out and the disease goes deeper? The original text says “zhi ji rou ma bi zhong tong” (until the muscles are numb, swollen and painful):

💬 Note from Doctor Ni: If a person is numb and insensate — to the point of muscular numbness, swelling and pain — at that time it is “ke tang yi ji huo jiu” — the disease is no longer on the surface; it has gone into the muscles. Then you use medicinal decoctions — boil a strong soup and wash the outside with it, to drive the cold out from within; or use moxibustion, fire moxibustion, or acupuncture — any of these can remove it.

Lung → liver → spleen → kidney → heart: transmitting organ by organ

If it is not cured even at the muscle level, the disease enters the organs. Doctor Ni walks the whole “transmission route” from beginning to end, following the five-element conquest exactly:

💬 Note from Doctor Ni: When the disease gets into the lung, it becomes lung bi — check the standard pronunciation in the dictionary; bi can also be read as bi (closed), meaning numb and insensate. When the disease reaches the lung and you feel wind-cold, it produces coughing and rebellious qi. If it is not cured, the lung transmits to the liver — entering the liver is called liver bi. Han jue (cold reversal) means cold, rebellious and contrary. At this point the ribs on both sides hurt, you vomit, and food comes back up. You can use massage or acupuncture. Why is no medicine mentioned? Because in the Yellow Emperor’s time people had few desires, no air conditioning, lived close to nature, and exercised a lot — diseases were shallow, and a massage was enough. Transmitting further: if the liver is not cured, it transmits to the spleen, and the disease is called spleen wind. The lung is the exterior — it first enters the exterior of the spleen, then to the muscles, then to the lung; after reaching the lung and not being cured, it goes to the liver — this is mutual conquest: metal conquers wood, wood conquers earth. With spleen wind, there is dan — dan dan dan: heat in the abdomen, the whole body turning yellow, vexation of the heart and yellow discharge. At this point you can use massage, wash the outside with herbs, take a soak bath, or take a decoction internally.

When the spleen transmits to the kidney, it becomes shan jia:

💬 Note from Doctor Ni: What the kidney transmits is called shan jia — accumulation in the abdomen we call jia; and dan means turning yellow. The symptoms of shan jia: shao fu yuan re er tong — pain in the lower abdomen with a sense of smoldering heat; then chu bai — white discharge: for instance the sweat comes out white, and the urine is also white and turbid. When the disease is in the kidney, you can massage, press the acupoints, or take medicine.

At the end of the line, only ten days remain — good fortune and bad fortune

If the kidney is still not cured, the disease transmits to the heart — the last stop:

💬 Note from Doctor Ni: Transmitting from the lung to the heart, the disease follows the channels, hiding itself; the disease is called jia (this character reads jia). At this point you can moxa or use medicine. If it is not treated, when ten full days pass without treatment, the person dies — because it has reached the bottom. The whole sequence: lung metal conquers liver wood, liver wood conquers spleen earth, spleen earth conquers kidney water, kidney water conquers the heart — there is a ten-day window. So you see what was mentioned earlier: in ten days you can know — good fortune and bad fortune appear at this moment. If we treat within the ten days, just when heaven and earth qi are about to exchange, and the prescription goes down, with the medicine’s power matching heaven and earth right as winter solstice approaches — that is good fortune!

After reaching the end, it transmits back the other way:

💬 Note from Doctor Ni: The heart has reached the end; there is nothing left to transmit to, so it returns to the first organ it entered — when it enters the lung, it brings alternating chills and fever. This is the final sign that a person’s spirit is about to leave the body. Once this disease breaks out, death comes within three years at most. So some people’s transmissions take three days, some three months, some six months, some three years — starting from the exterior syndrome and never being treated, all the way to the interior syndrome; if it transmits again, generally the full transmission is completed within three years.

Bonus: the place where men make semen is not the testicles — the eunuchs prove it

Speaking of “white discharge,” Doctor Ni inserts a long anatomy lesson on male and female reproduction — a uniquely Chinese medical view:

💬 Note from Doctor Ni: A man’s semen and a woman’s uterus — we call it nv zi bao, the woman’s womb. In modern language it is the uterus and ovaries. Chinese medicine in the past did not say uterus and ovaries; it said nv zi bao. For a man: behind the bladder is the small intestine, and squeezed exactly between the bladder and the small intestine is a membrane — that is the san jiao (Triple Burner). It is only a membrane, with a slit in the middle where the two layers of membrane join. This is where a person makes semen! When a man makes semen here, it is pure blood, absolutely pure, with no impurity at all. After being heated and vaporized by the fire of the small intestine, it comes out and only then becomes white semen. The position of a woman’s uterus and ovaries is the position of a man’s seminal vesicles.

And how does Western medicine explain it? Doctor Ni tells a Chinese piece of evidence that no one can argue with:

💬 Note from Doctor Ni: When Western medicine dissects a person, the person is already dead — they cannot see this thin membrane. They only find sperm in the small intestine and the testicles, so they say the testicles make sperm. But we have eunuchs — their testicles were cut off. Go ask a eunuch: a eunuch still has semen! So whatever foreigners say, they cannot fool us Chinese — because we have these men without testicles to verify it. Chu bai (white and turbid urine) is also called gu.

Sudden attacks are not diseases — car accidents and food poisoning: why no need to treat their transmission

Next the original text speaks of “zu fa zhe” — diseases that break out in an instant. Doctor Ni says this kind is not a disease, and there is no need to treat its transmission:

💬 Note from Doctor Ni: There is another kind, zu fa zhe — it breaks out in an instant. This is not a disease. For example, you are driving and crash your car and are injured; or a steel bar from a construction site falls and happens to pierce you; or a criminal’s bullet happens to hit you — this could have been avoided; just dodge it. For something that breaks out in an instant, you do not need to treat its transmission, because it will not transmit. There are also acute diseases: today you go out to a wedding banquet and eat something bad. You were perfectly fine, you come home and start throwing up and having diarrhea — this kind of acute disease, you do not need to treat its transmission, because the disease came from outside. But for the syndromes in our own body, we do treat the transmission — treating the transmission first can prevent the disease from worsening.

The day you eat something bad, do not answer the phone — emotions can carry disease in

An acute disease by itself is no big deal — but when an acute disease collides with an emotion, then it becomes serious:

💬 Note from Doctor Ni: “Bu yi shi ru zhe, you kang” — for example, you ate something bad and are sitting in the bathroom throwing up and having diarrhea, when suddenly the phone rings: your son was caught using drugs! You fly into a rage — no virus has entered; the disease enters because of your emotions. There was originally no disease, but an external cause creates a physical change, and when you add the emotional grief and fear, a serious illness is born. So remember: if you eat something bad today, no matter what the situation — even if your son was caught using drugs — hang up the phone first. Wait until the vomiting and diarrhea are over, and then get angry. Can you wait until spring to get angry? You can, it is just very hard and troublesome.

How do emotions wound the five organs? — The five elemental forces must stay balanced

On how emotions wound the organs, Doctor Ni finishes the whole Nei Jing mechanism in one paragraph:

💬 Note from Doctor Ni: Excess joy wounds heart qi — being happy is good for the heart, but if every day you laugh like a madman, rolling on the floor laughing, that is excess, and heart qi gets wounded. The five elemental forces are originally connected in strength. When heart qi disperses too much, the water element comes in and takes the position — the five forces pull against each other; they should be very balanced. If one goes too far, it starts encroaching on someone else’s position. Anger lets liver qi take advantage — getting angry wounds the liver; grief lets lung qi take advantage; fear lets spleen qi take advantage; worry lets heart qi take advantage. So disease has five kinds of change: one organ affected by the influences of joy, anger, worry, thought, sorrow, fear and fright — five times five is twenty-five changes — it is all this principle.

Losing twenty-odd kilograms in an instant — the life-and-death race of withering great bones

Next the original text speaks of “da gu ku gao, da rou xian xia” (the great bones wither, the great flesh sinks). Doctor Ni says you do not need to memorize this string — remember one character and you have it: injury to form:

💬 Note from Doctor Ni: If today someone tells you: “Teacher, this patient’s weight suddenly jumped down twenty-odd kilograms” — the injury to form is already fully described! You do not need to go staring at how his bones look or whether his flesh has wasted. The great flesh sinks, the chest is full of qi, and breathing is difficult — the fullness of qi in the chest is because qi has been wounded. I keep repeating: the chest is the seat of yang qi; yang dwells in the chest. One is injury to form, the other is injury to qi. When both form and qi are wounded, breathing becomes difficult, and death comes in six months. A person’s form is yin; movement and energy are yang. When the form is wounded, yin is wounded; when the chest is full and yang is also wounded — both yin and yang wounded — both are very dangerous.

When the wound is even deeper, death comes faster:

💬 Note from Doctor Ni: The same injury to form, with the chest full of qi and difficult breathing, plus inward pain pulling to the shoulder and neck — the pain reaches the shoulder and neck, the yang qi wound grows more and more severe, and pain begins — death comes in one month. If the true organ pulse also appears, then you count the days — you can calculate the very month and day. There are also people with injury to form — great bones withered, great flesh sunk, chest full of qi, difficult breathing, inward pain pulling to the shoulder and neck, body heat, the flesh dissolving and the muscles breaking apart, the muscles all disappearing — and the true organ pulse appears: death within ten months. You say: Teacher, this looks more severe than the previous one, how can the lifespan be longer? You are completely right to have this doubt. Books like the Huang Di Nei Jing are annoying in the original text — there are some editorial problems. In reality the person might die in a few days. If it is injury to both yin and yang, we can count the days; when the true organ pulse appears, we also count the days.

How do you count the days once the true organ pulse appears? By five-element conquest:

💬 Note from Doctor Ni: Counting to which day — we will cover this later. Take the pulse, look at it once, and you know which day — that fast. For example, if the liver has a problem, the person happens to die on a metal day — metal conquers wood — that would be a geng or xin day, and death comes. It is very fast; we can calculate it immediately. Later, on page 164 of the original text, there is another passage: great bones withered, great flesh sunk, the marrow of the shoulders wasting within, movements growing ever weaker, and the true organ pulse appearing — death within one year. It is absolutely not as long as one year. The Huang Di Nei Jing has been transmitted for too long; some editorial problems have crept in, and it was compiled this way, so we have no choice but to explain it as written — in reality death may come in a few days. When the true organ pulse appears, you can read the days. A patient with injury to form, plus chest full of qi, pain in the abdomen, discomfort in the heart, heat at the shoulder and neck, the flesh breaking and dissolving, and the eye sockets sunk in — the eye sockets are where stomach qi, the essence of yang ming, dwells. When the eye sockets sink, stomach qi is gone. When the true organ pulse is felt and the eyes no longer recognize people — the eyes cannot recognize their own relatives — yin and yang are both failing and the spirit has left; death comes immediately. If the person can still see the world, but yin and yang are both exhausted and he is skin and bones — even then death comes; even if he can see people, he will die. Death generally occurs at the deeply yin hours of the earthly branches — we will introduce that later.

Sudden deficiency from a blow: falling in the water, falling from a height — trauma is Western medicine’s strong suit

💬 Note from Doctor Ni: If it is ji xu shen zhong — sudden deficiency, the body struck directly — and death reaches the five organs in an instant, the pulse passages blocked, qi no longer moving back and forth: for example you fall into the water, or fall at high speed from a building, and the five organs close down in an instant. There was originally no disease, but a sudden accident makes the pulse passages impassable and the five organs fail. If the pulse no longer comes through — you cannot feel the pulse at all — the person dies just the same. This kind of accidental injury, Western medicine can handle, and quite well. Why? Because Western medicine looks at form — it looks at X-rays of the five organs. That is injury, not really disease. Western emergency medicine does an excellent job.

What do the true organ pulses look like? — Five pulses, five colors, one common ending: when the hair folds over, death

On page 166, the original text lists all five true organ pulses in one breath. Doctor Ni translates them one by one:

💬 Note from Doctor Ni: The true liver pulse arrives — urgent inside and out — the pulse beats on the outside, in the middle, and within; urgent inside and out, like stroking a knife blade; press it and it is extremely hard, like a zither string. The patient’s complexion is green with white — and without luster. White is metal; the colors of metal and wood conquering each other are on the face, without luster — and the hair folds over: death. Why does it speak of the hair? Hair is the surplus of qi — hair on the head is the surplus of blood, body hair is the surplus of qi. When the body hair folds, bends over, it is a sign that yang qi has been completely lost. Look — the whole body hair folds over, and this person is done for. The true heart pulse arrives — firm and pounding, hard like coix seeds, one hard grain after another; the red color carries black — the colors of water and fire conquering each other are together on the face, without luster — also the hair folding over: death. The true lung pulse arrives — large and empty, like a downy feather touching a person’s skin — look at that and you will have a clear comparison — the hair folds over: death. The true kidney pulse arrives — pounding and cut off, like flicking a stone with the finger, pi pi ran, hard and stiff, then sinking a few more times; the color is black-yellow without luster — earth conquers water; the conquering color and the organ’s own color are both on it — this is yin jue. The true spleen pulse arrives — weak, now fast, now slow — beating fast one moment and slow the next, yellow-green without luster, the hair folding over: death.

All five true organ pulses share one rule:

💬 Note from Doctor Ni: Whenever any true organ pulse appears, it is universally untreatable. Remember this about the true organ pulse: when it appears it always exceeds the cun kou — the cun kou is nine fen, and the true organ pulse always exceeds that length, much longer than the original pulse, and extremely large. Why is it called the true organ pulse? Because all five organs receive qi from the stomach; only then is there stomach qi, and only then is the pulse relaxed. Now yin and yang are separated, yang qi is gone, only the organ’s pulse qi remains — what you see is the true organ pulse — untreatable, death, done for.

The emperor does not give up: why does a true organ pulse mean death? — The root turns out to be in the small intestine

The Yellow Emperor still will not give up. On page 167 he asks: jian zhen zang yue si, he ye? — why, on seeing a true organ pulse, do you pronounce death? Qi Bo’s answer: the pulse qi of the five organs comes from the stomach; the five organs receive qi from the stomach and cannot reach the hand tai yin by themselves; only through stomach qi can it reach the hand tai yin. Doctor Ni says that to truly understand this passage, you first have to change one character — Chinese characters are a lot of fun:

💬 Note from Doctor Ni: With Chinese characters, just looking at the surface is not enough; you can go deeper. Let me give an example: someone comes to you and says, “Doctor Ni, my brother has had no news for years. Where is he? How do we find him?” We Chinese doctors can do this too — write a character. It happens to be Spring Festival, and the character is “chun man qian kun fu man men” (spring fills the universe, blessings fill the door) — fu, blessing, is a good character; this kind of character is always good. Your brother is at Old Li’s — in prison (lao)! Why prison? Look at the character “lao”: under the same roof radical, add a dot — that is the character for clothes (yi); everyone wears the same clothes. In the middle, a mouth (kou) eating; in front, iron bars; behind, iron window grates — he is in prison. Now the character “wei” (stomach): under the field radical (tian) there is the flesh moon (rou yue) — so when you are tilling the field it is the stomach; in true growth, storage and transformation, when things grow, it is the small intestine. Interpret the “stomach” in the Huang Di Nei Jing as the small intestine — and “below the heart” (xin xia): below the heart there is something — that is the stomach. So where the ancient classics say “stomach,” they mean below the heart; where they truly mean stomach, they say small intestine. Look at this passage from that angle, and it reads differently. From now on when you read ancient books: read “xin xia” as stomach discomfort, and when it says “stomach,” it means the small intestine.

Why is stomach qi so critical? Because the qi of all five organs comes from the small intestine:

💬 Note from Doctor Ni: The five organs all receive qi from the small intestine; the small intestine is the root of the five organs. The small intestine sits here and is what we call the organ of receiving and transforming (shou sheng zhi guan) — after the stomach boils and chews the food, it goes to the small intestine, and the small intestine digests it. What is the front-mu point of the small intestine? Guan Yuan (CV4) — also called the dan tian! That is why when Daoists practice breath cultivation, the qi is in the dan tian, not in Zhong Wan (CV12). You swell the qi in the dan tian like a drum, like a bellows, roaring and heating continuously — the small intestine is the true center of a person’s life. Modern people have stomach problems; they cut out two-thirds or one-third of the stomach; some people have the whole stomach removed and still do not die — they can live a while longer. But you cannot take the small intestine — you have heard of people having their stomachs cut out; you have rarely heard of anyone having the small intestine removed.

How does the small intestine’s fire turn water into the lung’s fluids?

💬 Note from Doctor Ni: The organ qi cannot reach the hand tai yin by itself; only through stomach qi can it reach the hand tai yin. Why? Because the small intestine’s fire burns below; the large intestine is metal, and fire conquers metal. After the food is digested, the water enters the large intestine and is steamed and vaporized by the small intestine, and that water returns to the lung — this water goes directly into our blood system. When you drink water — lemonade, plain boiled water — when it reaches the true stomach, it is the spleen and stomach — the spleen and stomach are earth; after absorption it goes to the muscles all over the body. So when you exercise and run and sweat a lot, what you sweat out is the fluids of the spleen and stomach; at that time you must drink water to replace them. If you eat too much before going to bed at night, the food has a lot of water and a lot of sugar, and those nutrients run into the water — so after dinner, after a late-night snack, your blood sugar is high when you get up in the morning — blood sugar after a meal is higher than before the meal, precisely because of the water and nutrients in the food.

The death of the true organ pulse has its root in the small intestine:

💬 Note from Doctor Ni: Because the small intestine supports the fluids in the lung, only then is there stomach qi, and only then does it reach the hand tai yin. The five organs receive qi from the hand tai yin, each in its own season reaching the hand tai yin by itself. When evil qi is strong, essence qi declines; when the disease is severe, the stomach qi cannot arrive at the hand at the same time — and so we can see the true organ pulse. When the organs are diseased and the stomach qi is exhausted and can no longer supply them, the organ’s pulse appears — and you see it at the hand. So the true organ pulse means death because the stomach qi is gone and the small intestine no longer accepts — this echoes the character-decoding conclusion from earlier: when reading ancient books, read “stomach” as the intestine (the small intestine) and “xin xia” as the stomach — then you go deeper.

Treat disease by first examining form, qi and complexion — telling a new disease from an old one at a glance

On page 168, we return to the general outline of treatment:

💬 Note from Doctor Ni: The Yellow Emperor says: in treating disease, examine the patient’s form, qi and complexion — the appearance, whether the qi is sufficient, the pulse, the color, the pulse’s vigor and decline. From these we can know whether this is a new disease or an old one — a chronic old disease, or one just breaking out — it can all be seen from form, qi, color and pulse. Wu hou qi shi — do not lose the timing. Xing qi xiang de, wei zhi ke zhi — when form and qi match, it is treatable. For light diseases and old diseases we have rules of treatment: when you see a heart disease, strike quickly, and it will not become a serious illness. Se ze yi fu — the color floats: when the color of a disease pulse floats on the skin, comparatively shallow, this kind of disease is easiest to treat, because it is very superficial. Mai cong si shi — the pulse following the four seasons: for example, in spring getting a summer pulse, or in spring getting a winter pulse, is a favorable pulse; this kind of disease is easy to treat.

Finally, Doctor Ni teaches how to feel a “pulse with stomach qi”:

💬 Note from Doctor Ni: What is a pulse with stomach qi? The pulse is weak and slippery — very relaxed, not completely without strength — that is the pulse with stomach qi.

Closing: a map of transmission, a line of life and death

This lecture completes the other half of the Yu Ji Zhen Zang Lun: wind is the chief of the hundred diseases; from the skin to the muscles, then the lung, liver, spleen, kidney and heart, it transmits step by step along five-element conquest, and every stop has its treatment — sweating, herbal washes, moxibustion and needling, massage, decoctions. Sudden attacks need no treatment of transmission, but emotions can carry an external disease in. The prognosis of injury to form and injury to qi runs from six months to one month to counting the days; once the five true organ pulses appear, stomach qi is gone and the day of death can be calculated — and the root of stomach qi, Doctor Ni shows you by dismantling the character “wei” (stomach), leads to the small intestine, to Guan Yuan (CV4), to the dan tian, to the center of life itself.

To string this lecture into one sentence: catch an exterior disease early and sweat it out — do not let the wind transmit layer by layer; when treating an organ disease, first see whether stomach qi is still present — no stomach qi, and you have a true organ pulse; and guarding stomach qi, guarding the fire of the small intestine, is the root of staying alive in the eyes of Chinese medicine.

Compiled from Doctor Ni Haixia’s Ren Ji · Huang Di Nei Jing lecture series (Lecture 29)