"The pentatonic power" is a pulse-regulating method for the guqin and guzheng, guided by the five-tone theory in the Ling Shu. The principles and techniques of The Divine Qin are entirely rooted in the Ling Shu. The chapters Yin-Yang and Twenty-Five People and Five Tones and Five Flavors already reveal profound mysteries. The number twenty-five symbolizes the mutual inclusion of the Five Elements, and the joint mention of the five tones and five flavors implies that sound can substitute for medicine, known as "sound medicine." However, the description of the five tones in the Ling Shu is as cryptic as a celestial script, challenging to decipher. Even the imperial physician Huang Yuanyu, as brilliant as he was, could only sigh, lamenting, "It is difficult to forcibly interpret."
To bring the five-tone techniques of the Ling Shu into practical use, one must have knowledge of ancient musical systems, calendars, acupuncture, herbal medicine, pulse diagnosis, and a deep understanding of Yin-Yang and the Five Elements. Additionally, fortuitous opportunities are required. For this reason, over the past millennium, the ancient method of regulating the pulse through the five tones has been lost, existing only in ancient texts.
The five-tone therapy in the Ling Shu is similar yet distinct from modern music therapy. Music therapy relies on melody: urgency corresponds to Yang, slowness to Yin; major keys are Yang, minor keys are Yin. The Five Elements are expressed through timbre, while emotions are adjusted through music, blending classical and modern, romantic and melancholic, in complex arrangements. In contrast, the five-tone therapy of the Ling Shu aims to regulate the pulse, harmonizing Yin and Yang through musical scales, using sound as acupuncture and sound as medicine. Once the pulse is determined and the meridian is located, the logical relationships among the five tones are established, forming a self-contained melody.
The five-tone therapy described in the Ling Shu has been named "The Divine Qin" by Professor Pan Xiaochuan. It uses rhythm to regulate the pulse, resembling the ripples of water, and within its self-consistent system, it belongs to the Water element of the Five Elements. The Ling Shu has long documented this method, yet throughout history, few have mastered the extraordinary skill of regulating the pulse through the five tones. Professor Pan Xiaochuan has been researching the theories and techniques of the Ling Shu's five tones for many years. By 2024, the writing and recording of the Divine Qin Music have been completed. With the successful development of a classical Chinese medicine pulse diagnostic instrument, the technical elements of The Divine Qin have formed a closed loop.
Although referred to as the "Ling Shu Five-Tone Theory," it is in fact interconnected with the Su Wen, particularly the Great Treatise on the Six Atmospheric Influences. The "Fire Tone" has been applied during epidemics, receiving significant feedback and triggering transformative reactions accompanied by physiological responses. Subsequently, it has been tested on common conditions such as diabetes, hypertension, and mental disorders like depression, yielding encouraging results.
"The pentatonic power" is a pulse-regulating method for the guqin and guzheng, guided by the five-tone theory in the Ling Shu. The principles and techniques of The Divine Qin are entirely rooted in the Ling Shu. The chapters Yin-Yang and Twenty-Five People and Five Tones and Five Flavors already reveal profound mysteries. The number twenty-five symbolizes the mutual inclusion of the Five Elements, and the joint mention of the five tones and five flavors implies that sound can substitute for medicine, known as "sound medicine." However, the description of the five tones in the Ling Shu is as cryptic as a celestial script, challenging to decipher. Even the imperial physician Huang Yuanyu, as brilliant as he was, could only sigh, lamenting, "It is difficult to forcibly interpret."
To bring the five-tone techniques of the Ling Shu into practical use, one must have knowledge of ancient musical systems, calendars, acupuncture, herbal medicine, pulse diagnosis, and a deep understanding of Yin-Yang and the Five Elements. Additionally, fortuitous opportunities are required. For this reason, over the past millennium, the ancient method of regulating the pulse through the five tones has been lost, existing only in ancient texts.
The five-tone therapy in the Ling Shu is similar yet distinct from modern music therapy. Music therapy relies on melody: urgency corresponds to Yang, slowness to Yin; major keys are Yang, minor keys are Yin. The Five Elements are expressed through timbre, while emotions are adjusted through music, blending classical and modern, romantic and melancholic, in complex arrangements. In contrast, the five-tone therapy of the Ling Shu aims to regulate the pulse, harmonizing Yin and Yang through musical scales, using sound as acupuncture and sound as medicine. Once the pulse is determined and the meridian is located, the logical relationships among the five tones are established, forming a self-contained melody.
The five-tone therapy described in the Ling Shu has been named "The Divine Qin" by Professor Pan Xiaochuan. It uses rhythm to regulate the pulse, resembling the ripples of water, and within its self-consistent system, it belongs to the Water element of the Five Elements. The Ling Shu has long documented this method, yet throughout history, few have mastered the extraordinary skill of regulating the pulse through the five tones. Professor Pan Xiaochuan has been researching the theories and techniques of the Ling Shu's five tones for many years. By 2024, the writing and recording of the Divine Qin Music have been completed. With the successful development of a classical Chinese medicine pulse diagnostic instrument, the technical elements of The Divine Qin have formed a closed loop.
Although referred to as the "Ling Shu Five-Tone Theory," it is in fact interconnected with the Su Wen, particularly the Great Treatise on the Six Atmospheric Influences. The "Fire Tone" has been applied during epidemics, receiving significant feedback and triggering transformative reactions accompanied by physiological responses. Subsequently, it has been tested on common conditions such as diabetes, hypertension, and mental disorders like depression, yielding encouraging results.
Dr. Pan's
40-minute lecture video on
Pentatonic power
This video features Dr. Pan
showcasing a sample of
Five-Tone Healing music.
Please take a listen.
Dr. Pan has traveled extensively around the world
making outstanding contributions to
promoting classical Chinese medicine
and spreading Chinese culture.
United Nations Speech
Harvard University Speech
Promotion of Classical Chinese Medicine
Clinical Teaching at Hospitals in
Guang zhoou
Lectures on Classical Chinese Medicine
Lectures on the Dao of Heaven and the I Ching
Acupuncture Spirit Training
Classical Chinese Medicine Lectures
Lectures at Massachusetts General Hospital,
he Vitality, Energy, and Spirit During Lectures
Formerly a Specially Appointed Expert in Chinese Medicine at Beijing University of Chinese Medicine
There is much more information that cannot all be listed here.
Over the past decade, extensive travels around the world have been made, contributing significantly to the promotion of classical Chinese medicine and Chinese culture.
Dr. Pan has traveled extensively around the world
making outstanding contributions to
promoting classical Chinese medicine
and spreading Chinese culture.
United Nations Speech
Harvard University Speech
Promotion of Classical Chinese Medicine
Clinical Teaching at Hospitals in
Guang zhoou
Lectures on Classical Chinese Medicine
Lectures on the Dao of Heaven and the I Ching
Acupuncture Spirit Training
Classical Chinese Medicine Lectures
Lectures at Massachusetts General Hospital,
he Vitality, Energy, and Spirit During Lectures
Formerly a Specially Appointed Expert in Chinese Medicine at Beijing University of Chinese Medicine
There is much more information that cannot all be listed here.
Over the past decade, extensive travels around the world have been made, contributing significantly to the promotion of classical Chinese medicine and Chinese culture.
治疗师以及患者的反馈
我们有很多的让人惊奇的反馈，在这里就不一一列举了
Feedback from Therapists and Patients on
Five-Tone Music Therapy
The Video Explanation
The video on the left showcases the results achieved by therapists and patients after undergoing Five-Tone Therapy. As this therapy has been tested and applied in China, the feedback is provided in Chinese via WeChat messages. English explanations are provided at the bottom of the video for international viewers.
WHAT DO OUR PRACTITIONERS AND PATIENTS SAY?
Dr. Pan's Acupuncture Spirit Technique are Amazing. (A muse watch video)
A doctor who is a patient of one of Dr. Pan's student, deaf for 13 years
after 4 sessions of Acupuncture Spirit Technique
can actually hear again. It's a miracle
The following are Dr. Pan's students who have achieved remarkable results shortly after learning 【Acupuncture Spirit】technique.
This is just the tip of the iceberg. In the past decade of teaching, there have been countless examples like this.
Dr. Pan’s Acupuncture Spirit TechniqueAre AmazingDr. Pan's student, shortly after learning Ling Needle, treated a male patient. Five minutes after the needle was inserted, he felt his whole body warm and experienced Counter-clockwise rotation of qi.
Dr. Pan’s Acupuncture Spirit Technique Are Amazing
Dr. Pan's student treated a patient with cervical spondylosis. Five minutes after the needle was inserted, the patient could turn their neck left and right and felt a sensation of warmth spreading throughout their body as the qi circulated.
Dr. Pan’s Acupuncture Spirit TechniqueAre AmazingDr. Pan's student treated a patient with depression. After the needle insertion, the patient felt warmth throughout their body and experienced a sense of joy. She also described the pathway of qi circulation.
Dr. Pan’s Acupuncture Spirit TechniqueAre AmazingThe patient of Dr. Pan's student described the sensation of qi rotating in a spiral after the needle insertion.
潘教授的学生用针灵，药精，艾魂的反馈
潘医生的
针灵技术
真是太神奇了！（必看视频）
一位耳聋长达13年的医生，在接受了潘医生学生的治疗后，奇迹般地恢复了听力。
经过仅仅
四次针灵技术
的治疗，这位患者居然能够再次听见声音。这简直是一个奇迹！
4o
以下是潘医生的学生在学习【针灵】技术后不久取得显著成果的案例。
这仅仅是冰山一角。在过去十年的教学中，这样的例子数不胜数。
潘医生的针灵技术令人惊叹！
潘医生的一位学生在学习针灵技术后不久，治疗了一名男性患者。针刺后仅五分钟，患者感到全身发热，并体验到气的逆时针旋转。
潘医生的针灵技术令人惊叹！
潘医生的一位学生为一位颈椎病患者进行了治疗。针刺仅五分钟后，患者即可左右转动颈部，并感受到温暖感遍布全身，伴随着气的流动。
潘医生的针灵技术令人惊叹！
潘医生的一位学生为一位抑郁症患者进行了治疗。针刺后，患者感受到全身温暖，并体验到愉悦的情绪。同时，她还能清晰地描述气流运行的路径。
潘医生的针灵技术令人惊叹！
潘医生学生的一位患者在针刺后描述了气流以螺旋形旋转的感受。
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The path to wellbeing
潘教授博客
回到经典
健康之路
What is Classical Chinese Medicine? What are its Four Foundational Theories?
Classical Chinese Medicine (CCM)
refers to a unique medical system that developed to its peak during the Han and Tang dynasties. It is rooted in ancient Chinese astronomy, based on the philosophical foundation of the I Ching (Book of Changes), and characterized by image-number thinking. Its core therapeutic approach revolves around regulating "Qi," with pulse diagnosis as a key diagnostic tool. CCM is a self-consistent medical system derived from the constants of nature, using the laws of image-number patterns to deduce and calculate its principles.
The classics of Chinese medicine represent the immutable theoretical core of TCM. These principles are drawn from the axioms of nature, serving as the fundamental rules and "source code" of Chinese medicine. The main challenge facing Chinese medicine today is the comprehensive inheritance and development of its classical traditions. This inheritance and development are neither about simply using modern science to validate or reinterpret certain phrases from the classical texts nor about using classical traditions to assimilate modern scientific content. Instead, it is about finding its rightful place and clarifying its scope of application, guided by the overarching goals of disease prevention, treatment, and the exploration of human mysteries, in alignment with contemporary needs.
Every discipline has certain beliefs and concepts. For knowledge to be reliable, it must be proven. However, "classics" require no validation; they provide the foundation for other beliefs. In other words, some knowledge (such as "canonical statements") holds more fundamental significance than others (like experiential knowledge). The classics of Chinese medicine are authoritative and beyond critique or negation. They must be respected, accepted, and validated through practice.
The four classical texts recognized by later generations—Shennong Bencao Jing (The Divine Farmer's Materia Medica), Huangdi Neijing (The Yellow Emperor's Inner Canon), Nanjing (The Classic of Difficulties), and Shanghan Lun (Treatise on Cold Damage)—define the academic scope of CCM. When combined with the I Ching, these texts create a complete theoretical framework of CCM, with heaven, earth, and humanity as its backdrop. On this foundation, incorporating modern disciplines like astronomy and physics establishes three mutually consistent theoretical pillars—classics, the I Ching, and modern sciences—forming the self-consistent system of CCM.
The four classics define the academic boundaries of CCM. Technically, the focus should be on regulating Qi as the core. Other techniques, while useful, should remain auxiliary. Practitioners of CCM should primarily focus on acupuncture and herbal medicine, rather than practices like feng shui, fortune-telling, divination, or chanting spells. They also should not engage in surgical operations. CCM has its distinct academic identity and should be treated as an independent discipline, with relevant courses established in master's and doctoral programs at TCM universities.
The broader disciplines associated with CCM should focus on macroscopic studies such as philosophy, astronomy, and advanced mathematics. In discussions with a professor on this topic, the professor remarked, "As an individual, I completely agree with your view. However, if I applied for funding with this approach, I wouldn't receive any grants. Similarly, if I trained students this way, they wouldn’t graduate." This reflects the systemic errors in research direction and a flawed research structure, which have resulted in centuries of wasted time, talent, and resources.
Learning Chinese Medicine is Not Difficult, But Finding True Chinese Medicine is
Learning Chinese medicine is truly not difficult; the challenge lies in finding the right path. As the saying goes, "Those who grasp the essence can conclude in a single word, while those who don’t get lost endlessly." Once, during a lecture at my alma mater titled The Disciplinary Positioning of Classical Chinese Medicine, the response was: "I didn’t understand it, and even if I did, I wouldn’t believe it." Most people don't even know what "classical" means. Some even say, "Distill the essence, discard the dross." It sounds good, but how do you know what is true and what is false? To discern truth from falsehood, shouldn’t you at least study the classics?
Since the May Fourth Movement, debates over Chinese medicine have pitted scientism against nationalism. Eventually, people have come to realize that Chinese medicine transcends the framework of modern science. If we try to fit Chinese medicine into the scientific mold, its living essence will be lost, like a vibrant tree carved into lifeless root art—it may retain its shape, but its spirit is gone. Concepts once thought outdated, like Yin-Yang theory, have recently guided successful modern medical research. Chairman Mao said, “Truth is often in the hands of a few.” Fellow practitioners, the path ahead is arduous, but the dawn is near.
Qian Xuesen once said: “Today’s science is no longer just natural science; it is the entire system of human knowledge about understanding and transforming the world. I hope everyone uses this system to observe, analyze, research, and solve problems, not just the knowledge of a few disciplines or their intersections.”
Three Levels of Medicine:
Skilled Physician (Liang Yi): Focuses on technique, belonging to epistemology, and pursues "truth."
Great Physician (Da Yi): Focuses on virtue, belonging to ethics, and pursues "goodness."
Sacred Physician (Sheng Yi): Focuses on the Tao, belonging to ontology, and pursues "beauty."
In the context of modern times, we must rebuild a knowledge system that integrates heaven and humanity, enhancing the professional skills and moral cultivation of practitioners while elevating their aesthetic sensibilities. Medicine should transcend its technical roots to become a joyful expression of life. The self-consistent system of classical Chinese medicine guides practitioners on the path of the “Sacred Physician,” integrating medicine with the Tao.
Two Ways to Read the Classics:
With the attitude of "Hearing the Tao in the morning, one could die content in the evening." Read the classics with reverence, gratitude, and sincerity.
With the attitude of "Distill the essence, discard the dross." This critical approach is not true reading of the classics but rather "disdain for ancient texts and defiance of predecessors."
The ancients said, “Superior practitioners balance Qi; average practitioners confuse the pulse; inferior practitioners harm life by severing Qi.” Throughout history, all great physicians were deeply versed in the classics. Reading the classics may not guarantee becoming a great physician, but it ensures becoming an “enlightened physician.” Conversely, not reading the classics means one will never become a great physician and may be lucky to avoid becoming a life-threatening inferior practitioner.
The Three Difficulties of Learning Chinese Medicine:
Difficulty in believing in the wisdom of the ancients.
Difficulty in understanding therapeutic effects that surpass modern medical knowledge.
Difficulty in finding the right path to master the discipline.
Once these three hurdles are overcome, Chinese medicine becomes straightforward. The ancients, observing the heavens above and the earth below, summarized their understanding with the principle of “One Yin, One Yang, this is the Tao,” the highest guiding principle of life. Applied to the human body: “The five organs are Yin, the six bowels are Yang, passed down to future generations, and bound by blood.” The unchanging heavens reflect an unchanging Tao, as they warned: “Those who respect it thrive; those who defy it perish.”
Why did the ancients, with such painstaking effort to preserve their knowledge, feel compelled to issue stern warnings against altering Chinese medicine theory? Because they knew their transmission represented the ultimate theory of Chinese medicine.
The Decline of True Chinese Medicine
From the Tang dynasty onward, the true path began to decline, gradually replaced by superficial innovations. Numerous sects emerged, but stepping into their halls often failed to reveal the true Buddha. Arguments over ancient texts, criticisms of predecessors, and incessant debates further divided the field, leaving the ancient methods in disarray. Learning Chinese medicine isn’t hard, but finding the true path is harder than winning the lottery.
Modern skepticism towards the ancients persists. Are the ancients really that wise? If you doubt, read the Tao Te Ching. Then ask yourself: could you explain the origins of the universe and life philosophy in just 5,000 words? If you’re still unconvinced, try expressing the laws of the universe without words but with a symbol system that people can understand for generations. The I Ching is such a system—its 64 hexagrams are the codes of the universe. How did the ancients know the secrets of the cosmos? I dare not say, for it’s not “scientific.” Believers will believe, and skeptics will remain skeptical.
In today's world, faith is the hardest thing to find and the most lacking. In this era of decline, humanity is losing the ability to believe.
"The five organs are Yin, the six bowels are Yang, passed down to future generations, bound by blood."
The term"spirit" (Shen) has two meanings. The first refers to Qi and blood. As stated in the classics, "Guard the spirit above by observing the excess or deficiency of a person’s Qi and blood, which can be replenished or reduced." Here, "spirit" essentially refers to the state of Qi and blood—whether in excess or deficiency—and the corresponding need for supplementation or drainage. The second meaning refers to the spiritual or religious level of "spirit," akin to the concept of "gods" in religion.
Historically, Chinese medicine distanced itself from the religious notion of "spirit" on two occasions. The first was during the separation of medicine from witchcraft, when Confucianism flourished, and Chinese medicine separated from Taoist medicine to become known as "Confucian medicine." The second was after the establishment of the People’s Republic of China, when various religious sects were banned, including Taoist practices such as "spirit dancing," commonly referred to as "shamanic rituals" by the general populace. Chinese medicine does not engage in chanting, exorcism, or spirit summoning.
Chinese medicine takes Qi as its academic scope, but this does not mean it is powerless regarding form (Xing) and spirit (Shen). Qi is the bridge between form and spirit. Chinese medicine can regulate both form and spirit, but its primary focus is on regulating Qi, with adjustments to form and spirit as secondary. If even Qi is dismissed as mysticism, one might as well pursue Western medicine rather than Chinese medicine. Qi is the litmus test for distinguishing genuine Chinese medicine from imposters. Fake practitioners of Chinese medicine cannot comprehend Qi. The techniques of "guarding the spirit above" through Qi regulation exceed the understanding of those who focus solely on the material form.
"The five organs are Yin, the six bowels are Yang, passed down to future generations, bound by blood."
Why are the "five organs and six bowels" so important that they must be passed down, bound by blood? The universe operates in an orderly fashion, controlled from the top down, ensuring that all things follow their inherent laws of development. This law is the double-helix field principle, summarized by the ancients as the Taiji principle. This principle manifests in the human body as the Qi-transformation system of the organs, modeled in the Hetu (River Diagram). Classical Chinese medicine is a Qi-transformation medicine, representing the manifestation of cosmic laws (Tian Dao) within the human body. The process of cosmic laws transforming into human laws is the process of Qi transformation, following the patterns of the Five Movements and Six Qi (Wu Yun Liu Qi).
The Five Movements originate from the five stars, with their fields of excess and deficiency corresponding to the ten heavenly stems.
The Six Qi arise from the moon, which orbits the earth twelve times a year, corresponding to the twelve earthly branches.
Descending heavenly Qi generates the five elements, forming the five organs. Ascending earthly Qi forms the three Yin and three Yang, creating the six channels. The theoretical model of "heaven’s five and earth’s six" precedes the concepts of five organs and six bowels, with the six channels dividing into upper and lower sections to form the twelve meridians. The Five Movements and Six Qi are also structured by the five tones (Gong, Shang, Jiao, Zhi, Yu), further extending to the concept of "Five Tones and Six Laws" (Wu Yin Liu Lü).
The five tones refer to the five musical notes (Gong, Shang, Jiao, Zhi, Yu).
The six laws are divided into six Yang laws (called "Lü") and six Yin laws (called "Lü").
This concept is reflected in the phrase from the Thousand Character Classic: "律吕调阳" ("Laws harmonize the Yang").
The twelve laws correspond precisely to the twelve chromatic notes of the modern twelve-tone equal temperament, aligning with the twelve meridians, twelve months, and twelve earthly branches. This forms the theoretical basis of the Five-Tone Pulse-Tuning Method, also known as Qin Shen ("Instrument Spirit").Why "Heaven’s Five and Earth’s Six"?
In natural numbers from 1 to 10, odd numbers are Yang, and even numbers are Yin. Five is the supreme Yang number, and six is the supreme Yin number. These numbers are called "static numbers" in ancient terms because their square’s last digit remains the same as the number itself. Could this not suggest an underlying cosmic order?
Why does the Lingshu say, "The inferior guards the form, the superior guards the spirit"?
The Lingshu emphasizes this distinction because the essence of the universe originates from "nothingness" (Wu). As Laozi stated, "Nothingness gives birth to being." Thus, the formless always supersedes the formed. The physical world is governed by the laws of the formless. In the Inner Canon of the Yellow Emperor (Neijing), the Sanjiao is described as a tangible "grand cavity." By the time of the Nanjing (Classic of Difficulties), it transformed into an intangible entity, serving as the governor of primordial Qi (Yuan Qi). This is the greatness of the Nanjing.
Compared to the Western focus on physical form, Chinese medicine revolves around Qi, which is intangible. This is the profound greatness of Chinese medicine. Consider the human pulse—perceptible at the Renying (carotid) and Maikou (radial artery) points—which, in the context of Needle Spirit (Zhenling), becomes intangible and resolves ancient technical challenges. This is the brilliance of the self-consistent classical Chinese medicine system.
Four Stages of Understanding the Tao
Laozi said:
"The superior scholar hears of the Tao and diligently practices it. The average scholar hears of the Tao and believes it sometimes, doubts it at others. The inferior scholar hears of the Tao and laughs at it. Without laughter, it would not be the Tao."
The path to enlightenment has four stages:
Hearing the Tao (Wen Dao): This begins with studying the classics. Only through the classics can one truly "hear" the Tao.Knowing the Tao (Zhi Dao): Achieved through the practical application of classical principles and observing their effects.Seeing the Tao (Jian Dao): Realized by understanding the interplay between humanity and the cosmos.Attaining the Tao (De Dao): Reached by transcending medicine to achieve the Tao.
The self-consistent system of classical Chinese medicine provides a shortcut to "hearing the Tao." By mastering tools like Needle Spirit (Zhenling) and Herbal Essence (Yaojing), one can confirm that the Tao is real. Witnessing the double-helix field reveals the Tao itself.
What Does Enlightenment Mean?
Borrowing Laozi’s words:
"The enlightenment that can be explained is not the true enlightenment."
True understanding is beyond form and cannot be fully articulated—it must be experienced directly.
Orbital Periods of the Five Major Planets:
Mercury: 88 daysVenus: 225 daysMars: 1 year and 325 daysJupiter: 12 yearsSaturn: 29.5 years
Thus, one jiazi (a 60-year cycle) corresponds to two complete orbits of Saturn. During this time, all possible combinations of the ten heavenly stems (tian gan) and twelve earthly branches (di zhi) are completed.
As stated in the Suwen: The Great Treatise on Heavenly Principles:
"Heaven takes six as its rhythm, Earth takes five as its structure. Six periods of heavenly Qi form a complete cycle; five years complete a cycle of earthly principles. Sovereign Fire illuminates, Ministerial Fire governs its position. When five and six align, 720 Qi movements complete one great cycle, lasting thirty years. Doubling this to 1,440 Qi movements completes sixty years, forming one full cycle. The phenomena of insufficiency and excess become evident in this framework."
This cyclical framework reflects the interaction between celestial patterns and earthly processes, grounding Chinese medicine's theories of time and regulation in cosmic principles.
The Four Confidences of Traditional Chinese Medicine (TCM)
Theoretical Confidence The Yin-Yang and Five Elements theory forms the core of TCM's theoretical framework. It is the top-level design and ultimate theory of TCM, providing a solid foundation for its principles and practices. Path Confidence There is confidence in the efficacy of techniques derived from TCM's unique theoretical framework. These techniques demonstrate unparalleled clinical advantages and do not rely on Western medical diagnostics or technologies to achieve their outcomes. System Confidence TCM evaluates efficacy based on the concept of Qi. This approach employs methodologies like big data and real-world research (RWR) to replace randomized controlled trials (RCTs). TCM acknowledges its millennia-old history of individual case effectiveness. Whether TCM is effective should be determined by TCM itself, not by Western medical standards. Cultural Confidence There is a deep belief in the excellence of traditional culture handed down by our ancestors. The development of TCM over thousands of years has always been intertwined with traditional culture. Cultural confidence is the core of the above three confidences. Returning to the classics is a key step in restoring national confidence.
TCM Modernization
The modernization of TCM is not about transforming it into
Western medicine but rediscovering TCM through humanity's most advanced
understanding. The decline of TCM is rooted in the loss of thought. In both TCM
and Western medicine, theoretical frameworks are their core value. If TCM were
to be transformed to rely on Western medical theory, it would lose its meaning
and identity. All developments must occur within the theoretical framework of
TCM. Otherwise, it would no longer be the path of TCM.
The more rooted a practice is in its culture, the more it
resonates with the world. The more classical it is, the more modern it becomes.
The "First Principle" of Traditional Chinese Medicine
Elon Musk is a pioneering entrepreneur who has disrupted multiple fields, including online payments, autonomous vehicles, tunneling technology, solar energy, space exploration, and plans for Mars colonization. Through ventures like Zip2, PayPal, SpaceX, SolarCity, Hyperloop, and Tesla, he has demonstrated his ability to innovate across diverse domains. In a TED interview, Musk revealed that his guiding mindset is "First Principle Thinking."
What is First Principle Thinking?
First principle thinking, or "first principles," originates from the Greek philosopher Aristotle. It refers to the most fundamental proposition in a system, one that cannot be violated or discarded. This contrasts with "empirical parameters," which are conclusions derived from patterns observed across numerous instances. First principles represent deductive reasoning, while empirical parameters align with inductive reasoning. Today, the term "first principles" is often used to describe genius-level thinking.
Examples of first-principle thinkers:
Mozart: The musician whose compositions required no revisions, as he claimed, "Not a single note too many, not a single note too few."Tesla (Nikola): The scientist who designed devices without blueprints, buying and assembling parts directly, achieving precision with "not one part too many, not one too few."Raphael: The painter who achieved perfection in his work, with "not one stroke too many, not one too few."
The First Principle of Chinese Medicine: Yin-Yang and Five Elements
The first principle of Chinese medicine is
Yin-Yang and the Five Elements. It represents the most fundamental proposition in TCM, one that cannot be violated or discarded. As the Inner Canon of the Yellow Emperor(Huangdi Neijing) states:
The Five Movements and Yin-Yang are the way of heaven and earth."
From the Tao (principle) comes the Shu (method). This core theory does not rely on empirical evidence but directly informs clinical practice. Classical Chinese medicine achieves precision in treatment:
"Not one needle too many, not one needle too few."
"Not one herb too many, not one herb too few."
The Yin-Yang and Five Elements framework transcends inductive reasoning, offering a universal guiding principle for diagnosis and treatment. It embodies the essence of deductive reasoning within TCM and serves as its unshakable foundation.
Discussing Whether Meridians Have a Physical Structure Colleague: Do meridians have a physical structure?
Professor Pan:
Meridians are the pathways of Qi
movement, so they cannot have a physical form.
Colleague:
I understand your explanation. However, I
have a question: how do teeth grow and maintain themselves? Blood vessels alone
don’t carry all the nutrients necessary for tooth growth. From a functional
perspective, meridians seem to provide nourishment for all the organs in the
body.
Professor Pan:
Although the movement of Qi doesn’t
involve anatomical structures, it has its own operational patterns. Meridians
are the embodiment of these patterns. When a person dies, Qi ceases to flow,
and the meridians disappear.
Colleague:
That makes sense. I have a personal story
about my teeth that gave me a sense of the physical existence of meridians. A
few years ago, one of my upper right molars (the third molar from the front
with grooves) had a piece of bone chip off from the inner side, leaving just
the outer enamel and three sides intact. At night, I felt a thin stream flowing
down from the root of the damaged tooth—it tasted salty. At the time, I
realized my body was trying to repair the tooth, as the root and tooth
structure were still present. However, because the inner side was gone, repair
was impossible. This experience made me believe there’s a repair channel
present for every tooth.
Upon reflection, I think this channel isn’t exclusive to
that tooth but exists for every tooth. Could this be the meridian system?
During my qigong practice, I noticed that prolonged downward gazing caused pain
in my lower left eye socket. When I focused on the pain, it transferred to my
upper left jaw. Later, I realized that the line under my left eye socket
corresponds entirely to the upper left jaw.
Thus, meridians may appear as perceived pathways but could
also include many unperceived pathways. These might be what the ancients
referred to as collateral vessels (
Luo Mai
). From an existential
perspective, meridians might physically exist, with their forms as Qi or liquid
(nutritional fluid?). The nutrients required by different organs may vary, and
Qi acts as the energy driving the flow of this nutrient liquid. As such,
meridians as material forms do exist. Otherwise, how can we explain the effect
of the Five Tones on meridians? Their impact arises through resonance with
structures, enabling them to influence specific meridians, whether in the upper
or lower body.
Professor Pan:
That can be compared to wind. Wind has
a material basis—air. But wind has its own operational patterns, and behind
these patterns are temperature differences (hot and cold), which ultimately
stem from Yin and Yang. In this analogy, wind can be seen as the body’s Qi, and
meridians resemble the traces left by the wind. Meridians cannot exist without
Qi, just as wind cannot exist without air. However, air by itself doesn’t have
any specific movement pattern; it’s the pattern that creates wind. The ancients
called this pattern the "Tao."
While wind has a material foundation, it doesn’t have an
anatomical structure. The material foundation of wind is air, and the material
foundation of meridians is Qi.
Colleague:
But Yin takes form—what form does it take?
Structure determines function. Humans and monkeys exist in the same field of
wind, so why are humans and monkeys different? This is because structure
determines function.
Professor Pan:
Everything tangible is a manifestation
of Qi. I would argue that function determines material form—
being arises from non-being.
Most people think that because something has a certain
shape, it therefore has a certain function. I would say instead that the need
for a particular function shapes the material form. All material forms must
conform to the requirements of the Tao—this is what is called De(virtue or inherent quality).
On the Five Tones
The term tone generally refers to the five tones: Gong (宫), Shang (商), Jiao (角), Zhi (徵), and Yu (羽), which together form the pentatonic scale. However, the Mirror Canon (Jingjing) mentions a chapter titled The Ten Tones, which describes: Zhun, Yong, Gong, Shang, Jiao, Zhi, Yu, Su. Each tone is divided into ten parts, further categorized as Zheng, Shao, Zhong, Kai, Pan, Zhi, Yu, Jia, Tai, Shang.
The Lü (律), often referred to as the six Lü, divides into Yin and Yang: the Yang tones are called Lü, while the Yin tones are called Lü. Altogether, there are twelve tones, listed in sequence from low to high as: Huangzhong (黄钟), Dalu (大吕), Taicu (太簇), Jiazhong (夹钟), Guxi (姑洗), Zhonglü (中吕), Ruibin (蕤宾), Linzhong (林钟), Yize (夷则), Nanlü (南吕), Wushe (无射), and Yingzhong (应钟). This is why the Thousand Character Classic includes the phrase: “律吕调阳” ("The Lü harmonizes the Yang").
Relationship Between Tones and Scales
From the perspective of modern music theory:
The seven-tone scale corresponds to the notes 1, 2, 3, 4, 5, 6, 7, which share a similar nature with the pentatonic scale.The twelve tones (Lü) correspond to the twelve keys on a piano keyboard within an octave (black and white keys), represented as C, D, E, F, G, A, B, etc.
The seven-tone scale is based on C and is called the C major scale. When based on F, it becomes the F major scale, and so on. Similarly, the pentatonic scale can be built on Huangzhong, where Huangzhong serves as Gong, or on Nanlü, where Nanlü becomes Gong, and so forth.
The Mirror Canon states:
"The length of the Lü depends on the principle of 'excess' and 'deficiency.' Excess governs the sound at its position, while deficiency governs the corresponding Lü."
The wavelength corresponding to a tone involves two parameters: excess (胜) and deficiency (复). Excess correlates with dividing a tone into ten parts, while deficiency corresponds to the twelve tones such as Huangzhong and Nanlü.
The Lingshu on Five Tones
The Lingshu(Five Tones and Five Flavors Chapter) states:
"The great Gong (大宫) and upper Jiao (上角) correspond to the right foot Yangming channel above; the left Jiao (左角) and great Jiao (大角) correspond to the left foot Yangming channel above.""The lesser Yu (少羽) and great Yu (大羽) correspond to the right foot Taiyang channel below; the left Shang (左商) and right Shang (右商) correspond to the left hand Yangming channel above.""The added Gong (加宫) and great Gong correspond to the left foot Shaoyang channel above; Zhipan and great Gong correspond to the left hand Taiyang channel below.""The divided Jiao (判角) and great Jiao correspond to the left foot Shaoyang channel below; the great Yu and great Jiao correspond to the right foot Taiyang channel above; the great Jiao and great Gong correspond to the right foot Shaoyang channel above."
It then elaborates on tone relationships, including:
Right Zhi, lesser Zhi, Zhi Zhi, upper Zhi, divided Zhi.Right Jiao, lesser Jiao, Zhi Jiao, upper Jiao, great Jiao, divided Jiao.Right Shang, lesser Shang, Zhi Shang, upper Shang, left Shang.Lesser Gong, upper Gong, great Gong, added Gong, left Jiao Gong.Multiple Yu, Zhi Yu, upper Yu, great Yu, lesser Yu.
This complex description reflects the interplay between tones, channels, and the human body in classical Chinese medicine.
### The Series of 55 Tones and Ten Qi:
The series of 55 tones, integrating the five tones (*Gong, Shang, Jiao, Zhi, Yu*) and ten Qi, corresponds to the numbers of heaven and earth, forming a standard measure. The relationship among "the pivot of sound and tone, the instrument of measure, and the agent of Qi transformation" reflects a progressive threefold dynamic:
1. The Pivot of Sound and Tone (*音声之枢*): Refers to its essence. The 55 tones represent 55 key positions in the network of sound, serving as a comprehensive reflection of tone.
2. The Instrument of Measure (*权衡之器*): Refers to its usage. With 55 tones as a standard of comparison, any sound or tone can be precisely located and analyzed.
3. The Agent of Qi Transformation (*气化之使*): Refers to its function. By locating a sound, one also identifies the Qi interaction (*交气*) and its governing rules (*气行之律*).
If we consider the pulse as analogous to the strings of a guqin (a traditional Chinese zither), the transition from Guan (gate) to Cun (inch) also exhibits sliding tones (*滑音*), which can similarly be divided into ten parts, forming the basis of pulse diagnosis techniques.
### Plain Questions (*Suwen*) and the Role of the Lungs in Rhythmic Regulation
The Suwen (*Linglan Secret Treatise*) states:
"The lungs are the organ of the minister, from which regulation originates."
What is "regulation" (*治节*)? Modern medical textbooks vaguely describe it as "the lungs regulate overall physiological activities through the control of Qi, blood, and body fluids." However, this explanation lacks clarity. The Bian Que Mirror Canon explains:
"The tone of the pulse reflects the regulatory Qi of the internal and external meridians."
Here:
- Tone refers to the vibration frequency of a single point.
- Qi refers to nodes and ratios.
Thus, a specific tone corresponds to a specific node. Metaphorically, the meridians are like the strings of a guqin. Pressing the string at specific markers produces a tone, while plucking the string produces sound. In this context:
- Breath (*息*) generates sound, as "the breath governs pulse movement."
- Rhythm arises from the control of inhalation and exhalation, as "human tone is the rhythm of breath."
The lungs, as the driving organ of Qi circulation, govern the rhythmic function of inhalation and exhalation. This regulatory role aligns with the statement:
"The lungs govern respiration and are the bellows of Qi, where all pulses converge, and from which regulation originates."
The lungs’ rhythmic function in Qi circulation reflects their central role in the body's dynamic equilibrium.
### The Connection Between Pulse, Qi, and Tone
The Suwen states:
"The vessels of blood are the paths of Qi; the pulse reflects Qi movement, and its measurable parts are located at bony divisions and skin regions."
Here:
- Pulse (*脉*) refers to the vessels within the meridians that carry blood and Qi.
- Measurable parts refer to regions like the radial pulse (*Qi Kou*), which can be quantitatively assessed.
The Bian Que Mirror Canon summarizes:
"By observing the tone and sound of respiration, one can determine the auspicious or inauspicious flow of Qi, which is the great endeavor of the sages."
This highlights the technical essence of Bian Que's pulse diagnosis.
### Clinical Implications
The lungs’ role in regulation emphasizes their ability to control the rhythmic circulation of Qi through breathing. When asked what conditions a physician can treat, one might reply:
"There is no disease that cannot be treated, only people who cannot be healed."
The effectiveness of treatment depends on:
1. Correct guiding principles (Yin-Yang and Five Elements).
2. Proper techniques.
3. Cooperative and responsive patients.
While Qi forms the foundation of all treatments, prognosis depends on many factors. From this perspective, double-blind trials often fail to capture the full scope of Chinese medicine’s nuanced understanding.
### Tones, Qi, and Measurement in the Mirror Canon
The Mirror Canon, in its chapter On Measurement (*揆度篇*), states:
"The observation of tones and their positioning is the method of measurement."
Here:
- Tones (*音*): Refers to the five tones (*Gong, Shang, Jiao, Zhi, Yu*), forming the pentatonic scale.
- Lü (律): Typically refers to the six Lü, which divide into Yin and Yang. Together, they form the twelve tones, listed as:
Huangzhong (黄钟), Dalu (大吕), Taicu (太簇), Jiazhong (夹钟), Guxi (姑洗), Zhonglü (中吕), Ruibin (蕤宾), Linzhong (林钟), Yize (夷则), Nanlü (南吕), Wushe (无射), Yingzhong (应钟).
Modern music theory aligns these with:
- The seven-tone scale (*C, D, E, F, G, A, B*), comparable to the pentatonic scale.
- The twelve-tone system, representing the chromatic scale of black and white keys on a piano.
The Mirror Canon further explains:
"The length of a tone depends on excess and deficiency. Excess determines its sound at a given position, while deficiency corresponds to its placement within the twelve tones."
Thus, the wavelength of a tone incorporates two indicators:
- Excess (胜): Corresponds to dividing a tone into ten parts.
- Deficiency (复): Corresponds to its placement within the twelve tones, such as Huangzhong or Nanlü.
This intricate interplay of sound, Qi, and measurement forms the foundation of pulse diagnosis and meridian theory.
### On the Self-Consistent System (Part 1)
The Lingshu (*End and Beginning, Chapter 9*) states:
"With reverence to the way of heaven, let us speak of the end and beginning. The end and beginning are governed by the meridians. By holding the pulse at the radial artery (Maikou*) and carotid artery (*Renying*), one can discern the balance of Yin and Yang, their excesses or deficiencies, and whether there is harmony or disharmony—this is the completion of the way of heaven."*
Balancing the pulse, diagnosing Qi, and applying treatments accordingly is to act in accordance with the way of heaven, which is the highest realm of Chinese medicine. When the pulse is imbalanced and symptoms appear, this is disease. When the pulse is imbalanced but there are no symptoms, it is pre-disease. Balancing the pulse is referred to as "Qi arriving" (*气至*). If there is disease, it is treated; if there is no disease, the focus shifts to prevention.
The Lingshu further elaborates:
"When Qi arrives, the treatment is effective. In draining, the effect is to empty excess; in deficiency, the pulse becomes large but not firm. If firmness persists, even if relief is felt, the disease has not departed. In supplementing, the effect is to fill deficiency; in excess, the pulse becomes large and firm. If firmness does not return, even if relief is felt, the disease has not departed. Thus, supplementation fills, and draining empties. Even if pain does not immediately subside with needling, the disease will inevitably diminish."
Diagnosing Qi and treating accordingly is the essence of classical Chinese medicine and the key distinction from modern Chinese medicine. Zhang Zhongjing adopted classical formulas from the Tang Ye Jing (*Decoction Classic*), integrating them into the three Yin and three Yang system from the Inner Canon, and authored the Treatise on Cold Damage (*Shanghan Lun*), earning the title of “Sage of Medicine.”
"Reflecting on the suffering of past calamities and the helplessness of untimely deaths, I diligently sought ancient teachings and extensively collected formulas, drawing from the Suwen*, Nine Scrolls, Eighty-One Difficult Issues, Yin-Yang Discussions, Taifu Pharmaceutical Records, and Pulse Diagnosis and Syndrome Differentiation to compose the Treatise on Cold Damage and Miscellaneous Diseases in sixteen volumes."*
Zhang Zhongjing’s innovative contribution was not in creating formulas or the three Yin and three Yang system but in establishing a cohesive system. Despite some accusing him of borrowing from various sources, these minor flaws do not overshadow his brilliance. Zhang’s academic stature remained undiminished, earning him the title of “Sage of Medicine.” His success demonstrates that we, too, can follow in his footsteps.
The self-consistent system of classical Chinese medicine represents such an endeavor. The foundational knowledge of this system is entirely pre-existing—there is no invention or originality here. If there is anything I claim as mine, it is the idea of this self-consistent system.
The creation of this system is inspired by the ultimate theories found in the four classical texts. I am deeply grateful to the many predecessors whose practice gave me the confidence to trust in the wisdom of the ancients.
- Philosophically, the system adheres to the monistic view of Qi, employing a tripartite method.
- Technically, the pulse method is directly derived from the Nanjing (*Classic of Difficulties*), forming a complete self-consistent pulse system.
- Practically, acupuncture and herbal methods are concrete applications derived from the Tang Ye Jing Diagram.
If any school or lineage claims exclusive ownership of these techniques, I am willing to hand them over without hesitation. To be a great physician requires a broad and magnanimous mind.
Chinese medicine is a treasure trove of brilliant pearls; none of these are my creation. I am content to be the thread that stays hidden behind these pearls, stringing them together into a beautiful necklace.
### The Establishment of the Self-Consistent System of Classical Chinese Medicine Was Purely Accidental
I never set out to establish a system. Looking back in my later years, I realized that decades of accumulation—seemingly scattered and unrelated—were interconnected at a deeper level. What conditions were necessary for the establishment of this system?
1. Collection and accumulation of basic information, including classical Chinese medicine texts, philosophy (Eastern and Western), interdisciplinary studies, astronomy, physics, mathematics, and more.
2. Identifying a common foundation among these disciplines as the basis for the self-consistent system, which turned out to be the "cosmic double-helix field" as the universal mother system.
3. Drawing on the clinical experiences and reflections of predecessors, saving years of repetitive practice.
4. Access to advanced information networks, including written, visual, and video resources.
5. Linguistic proficiency, including modern Chinese, classical Chinese, and English.
6. Strong critical thinking and integration skills.
7. A little luck and persistence.
My experiences happened to meet these conditions. I studied both Chinese and Western medicine, engaged in research, teaching, and clinical practice, mastered foreign languages, and even music—all of which played a role. One unique condition was practicing Chinese medicine in Canada, within an environment entirely dedicated to TCM.
### Why Is the Self-Consistent System So Robust?
Since its popularization, the self-consistent system of classical Chinese medicine has yet to face significant theoretical challenges. Why is it so powerful?
A theoretical framework is correct as long as it meets the following criteria within the current scope of human understanding:
1. Self-Consistent (Self-Coherent): There are no internal logical contradictions within the system based on current human cognitive capabilities.
2. Externally Coherent (Compatible): It can explain known facts within the totality of human knowledge.
3. Progressively Coherent (Adaptable): The system can accommodate and explain new knowledge and discoveries as they emerge over time.
The self-consistent system of classical Chinese medicine meets all three criteria:
- It is internally consistent, with no contradictions in its logic.
- It is externally compatible with disciplines such as astronomy, philosophy, mathematics, and modern sciences.
- It is adaptable, capable of integrating new knowledge and technologies.
The concept of "self-consistent" means "logically complete and self-sufficient." A self-consistent system does not require validation from other disciplines to prove its correctness. For example, mathematics is a self-consistent system that does not rely on physics or other sciences for validation. Similarly, classical Chinese medicine was originally a self-consistent system that became fragmented over time due to modifications. My work has been to restore its self-consistency.
### The Simplicity of the Tangye Acupuncture Method
The rapid popularization of the Tangye acupuncture method is due to its clarity of thought and simplicity of application, achieved through maximal simplification. The method's hallmark is identifying and addressing areas of imbalance, known as "hidden irregularities."
- Excess manifesting as superficial findings is treated with "superficial extraction."
- Deficiency manifesting as deep findings is treated with "deep supplementation."
What if superficial findings reveal deficiencies or deep findings reveal excess? The upgraded version of the Tangye acupuncture method, called the Yin-Yang Tangye Acupuncture Method, addresses these complexities. Its theory is derived from the Nanjing (*Classic of Difficulties*), its techniques come from the Pulse Classic, and it aligns perfectly with the principles of the original Tangye method and the Terminal-Beginning Acupuncture Method (*Zhongshi Zhenfa*).
### Logical Pulse Diagnosis
The pulse method within the self-consistent system is derived from the Nanjing and aims to achieve the following goals:
1. Ease of learning: It can be mastered in a short time without requiring years of exploration and study.
2. Objectivity: The results are clear and unambiguous—one means one, and two means two, with no room for ambiguity.
3. Practical clinical application: It directly guides the use of herbs and acupuncture while providing a standard for evaluating efficacy.
To fulfill these objectives, I discovered that pulse logic is more important than tactile sensation. While mastering tactile sensation requires significant time, understanding pulse logic is accessible to everyone. Thus, pulse diagnosis can be rapidly learned, provided the logical principles behind it are clear. This approach is called Logical Pulse Diagnosis, distinguishing it from other pulse methods.
### An Example of Logical Pulse Diagnosis
The Thirteenth Difficulty (*Nanjing*) states:
"The classics say: When the observed color does not match the pulse, and instead the pulse reflects a dominating relationship (xiangsheng*), the prognosis is death; if the pulse reflects a generating relationship (*xiangsheng*), the illness will resolve on its own. The color and pulse should correspond and complement each other. How should this be interpreted?
The five organs correspond to five colors, visible on the face, and should match the pulses felt at the radial artery. For example:
- A blue complexion should correspond with a wiry and rapid pulse.
- A red complexion should correspond with a floating, large, and scattered pulse.
- A yellow complexion should correspond with a moderate and large pulse.
- A white complexion should correspond with a floating, rough, and short pulse.
- A black complexion should correspond with a deep, soft, and slippery pulse.
This is the so-called correspondence of the five colors with the pulse, and they must be considered together."*
### The Logic Behind Pulse-Symptom Relationships
The underlying logic is that the pulse and symptoms serve as mutual references. When they do not align, one should use the generating and controlling relationships of the Five Elements to judge the prognosis. Consequently, the idea of "abandoning symptoms for the pulse" or "abandoning the pulse for symptoms" deviates from the classics. Both pulse and symptoms are objective realities—why abandon either? The issue arises from a failure to grasp the logic behind their relationship.
### On Teaching and Humility
Some have accused me of arrogance when teaching. This is a misunderstanding. I am not an arrogant person; rather, I am assertively advocating for the wisdom of the ancients. As the saying goes:
"Those who follow the Dao prosper; those who go against it perish. The heavens do not change, nor does the Dao."
This principle remains unchallenged to this day.
Do you find humility in these words? Similarly, Jesus admonished his followers to be humble before God, yet he proclaimed: “I am the Way.” Was Jesus humble in this statement?
Science, on the other hand, appears humble—it can be falsified, it can change. Yet, it has been revising itself endlessly, because it is riddled with errors and has no choice but to be humble.
### Technical Challenges: Diagnosing the Renying and Cunkou Pulses
Yesterday, I shared a clinical case, which sparked much discussion. The key issue lies in resolving the technical challenges of the Renying (carotid artery) and Cunkou (radial artery) pulses. The classics state:
*"By holding the Cunkou and Renying pulses, one can determine the excess or deficiency of Yin and Yang, whether there is balance or imbalance, and thereby understand the way of heaven.
A healthy person does not fall ill. In a healthy individual, the Renying and Cunkou pulses correspond to the four seasons, align vertically and horizontally, and flow together. The six-channel pulses show no stagnation or deviation, and the cold and warmth of the body’s interior and exterior are in harmony. The body’s form, flesh, blood, and Qi are in proportion—this is a balanced person.
For those with insufficient Qi, both Renying and Cunkou pulses will be weak and fail to meet the standard of proportionality. In such cases, both Yin and Yang are deficient: supplementing Yang depletes Yin, and draining Yin exhausts Yang."*
### Challenges in Renying and Cunkou Pulse Techniques
The technical difficulties of Renying and Cunkou pulse diagnosis troubled me for a long time. When I sought advice from experts, the response was, “Feel more.” When I asked further, the advice was, “Feel carefully again.”
I have said before that the carotid and radial arteries are incomparable. Even if we force a comparison, it is impossible to objectively determine one, two, or three levels of strength. This statement drew criticism from experts, and to this day, I have not received their true guidance.
### A New Approach: Logical Pulse Diagnosis
The type of thinking one employs determines the techniques one develops, as well as the associated requirements. My requirements are that the method must be objective, easy to learn, and rapidly applicable—learnable within a day and reproducible among practitioners. Practitioners must reach a consensus on the findings, avoiding subjective interpretations where "each person feels something different."
The issue of locating Renying and Cunkou pulses has long been debated. Regardless of the method, the ultimate goal must align with the Ling Shu’s philosophy: to discern the balance of Yin and Yang.
I propose a new approach, Logical Pulse Diagnosis, which transcends the fixation on the specific locations of Renying and Cunkou. By broadening the concept and abstracting the positions, we redefine:
- All Yang pulses as representing the Renying.
- All Yin pulses as representing the Cunkou.
This method, based on the ideas in Chapter 9 of the Ling Shu, is called the Terminal-Beginning Pulse Method (*Zhong Shi Mai Fa*). By focusing on the overarching logic rather than the specific mechanics of pulse location, this approach resolves long-standing debates and allows us to fully embody the essence of the classics.
### The Self-Consistent System of Classical Chinese Medicine: A Harmony of Dao and Techniques
"Dao cannot advance without techniques, and techniques cannot endure without Dao." The self-consistent system of classical Chinese medicine integrates Dao and techniques seamlessly. Centered on regulating the pulse (*Tiao Mai*), it achieves Qi-based treatment through pulse regulation, ensuring continuity in practice (*Yi Mai Xiang Cheng*).
The techniques—acupuncture, moxibustion, herbal medicine, and music therapy—are embodied in the "Five Techniques":
- Needle Spirit (*Zhenling*) corresponds to Metal.
- Moxibustion Spirit (*Aihun*) corresponds to Fire.
- Herbal Essence (*Yaojing*) corresponds to Wood.
- Instrument Spirit (*Qinshen*) corresponds to Water.
- Pulse (*Mai*) corresponds to Earth, which nourishes and balances the other four.
Together, these five components form a harmonious structure resembling the River Diagram (*Hetu*), constituting a comprehensive technical system for Qi-based treatment (*Bian Qi Lun Zhi*).
### The Ling Shu Five-Tone Therapy
The Five-Tone Therapy (*Ling Shu Wu Yin Liao Fa*) shares some similarities with modern music therapy but has distinct differences:
- Modern music therapy relies on melodies: fast rhythms are Yang, slow rhythms are Yin; major keys represent Yang, minor keys represent Yin; the five elements are expressed through timbre, and emotions are adjusted through various musical styles—classical, modern, romantic, or melancholic.
- Five-Tone Therapy, however, aims to regulate the pulse. It uses Lü-Lü (*律吕*, the ancient Chinese pitch standards) to balance Yin and Yang, employing sound in place of needles and using meridian-based positioning. Fixed melodies are not required.
For example, musical pieces can be titled based on specific pulse conditions, such as:
- “Left Cun Deficiency Tune”
- “Right Chi Excess Tune”.
The Five-Tone Therapy, known as Qinshen (*Instrument Spirit*), uses rhythmic pulses to regulate the meridians, resembling the ripples of water. Thus, in the self-consistent system, it corresponds to the water element in the Five Phases.
Historically, "sound" (*声*) and "tone" (*音*) were distinct concepts: sound is what the ear hears, while tone is the frequency that causes vibrations in Qi. Therefore, this technique is called "Five-Tone Therapy," not "Five-Sound Therapy." Although this method has been recorded in the Ling Shu, no historical practitioners mastered the art of Five-Tone Pulse Regulation.
### “The Lung Governs All Pulses”
This concept originates from the Plain Questions (*Suwen*, Chapter on "Separations of the Meridians"):
"The pulse Qi flows through the meridians, returning to the lung. The lung governs all pulses, sending essence to the skin and hair. The integration of skin and pulse essence propels Qi to the organs. When the organs are clear, their essence is stored in the four depots, and Qi returns to balance. The Qi at the radial pulse determines life and death."
This served as the foundation for the Classic of Difficulties (*Nanjing*), which developed the single-point pulse diagnosis method at the radial artery (Cunkou).
The lung, as the driving organ of Qi circulation, reflects Qi dynamics through the pulse. Qi circulates throughout the body in a double-helix pattern, and its state is directly mirrored at the Cunkou pulse. Treatment should therefore focus on achieving pulse balance: “Do not inquire about the disease; aim for pulse harmony.”
### Can Pulse Regulation Cure Disease?
Some practitioners, even those with advanced degrees and years of clinical experience, question whether regulating the pulse can truly cure diseases. Such doubts reveal a deeper issue: whether one believes in the wisdom of the ancients, trusts the classics, and adheres to Qi as the core of Chinese medicine.
The Ling Shu is the foundation of acupuncture, often regarded as its “Bible.” To question its principles is akin to a Christian doubting the Bible—how can one call themselves a believer?
### Returning to the Nanjing
I once attended workshops on pulse diagnosis, where I observed many skilled practitioners and learned their approaches. However, I struggled to master their techniques. This led me to seek the roots of pulse theory, delving deeply into the Nanjing. I found its framework broad yet concise, its techniques simple and directly applicable to clinical practice. Unlike other methods requiring the study of twenty-eight pulse types, the Nanjing approach focuses on practical application.
Today, the pulse methods within the self-consistent system of classical Chinese medicine have fully returned to the foundational principles of the Nanjing. This re-grounding ensures that pulse diagnosis remains logical, effective, and integral to the practice of classical Chinese medicine.
### Students of the Self-Consistent System of Classical Chinese Medicine
Students who learn the self-consistent system of classical Chinese medicine quickly realize that its most valuable aspect is not the techniques but the ideology. Concepts such as “ultimate theory,” “from Dao to practice,” “classical self-consistency,” “Qi differentiation and treatment,” “logical pulse diagnosis,” and “big data Chinese medicine” represent the essence of the system.
The technical aspect, as Dr. Men Aide from California puts it, is simply:
"Acupuncture techniques are nothing more than elementary exercises under the guidance of correct theory."
Another Californian practitioner, Dr. Lu Biao, reflected on his experience with Needle Spirit:
"If everyone could replicate Dr. Pan’s methods and results, it would mark a revolutionary development in acupuncture theory with historical significance far beyond any practical technique for treating certain diseases."
Now that the system has been established and its ideology formed, my mission is complete. The ideas of the self-consistent system of classical Chinese medicine will surely spread far and wide on the wings of Needle Spirit and Herbal Essence.
### A Tribute by Student Yang Changqing
After attending a WeChat lecture, Yang Changqing, a student in California, composed the following poem:
Classical Chinese Medicine, Self-Consistent System
Born from the heavens, embodying ultimate truth.
In ancient times, astronomy was its backdrop,
Yi Jing shaped its destiny, revealing symbols and numbers.
Regulating Qi came first, the key to treatment,
Diagnosing the terminal and beginning, clarifying Qi dynamics.
The medical grand method reached its zenith in the Han and Tang,
Aligned with nature’s order, the ultimate theory.
At the universe’s birth, chaos reigned,
Exploding into Qi, forming the spiral.
The sages grasped its essence:
The River Diagram and Luo Book.
Luo Book’s Yin-Yang, River Diagram’s Five Elements.
Heaven turns left, Earth moves right,
The universe spirals through the void.
Sworn by blood, an eternal legacy,
Modern science's falsification cannot overturn it.
Following nature, the true Qi thrives.
Looking up at the heavens, the Big Dipper stands central,
Seven stars shining, revered as the emperor's constellation.
The emperor’s chariot revolves, the imperial star remains eternal,
Cyclic and unending, marking the passage of time.
Yin-Yang corresponds to symbols, the Five Elements to stars,
East, west, south, north, and the middle embody balance.
The Five Elements align with directions, Yin-Yang with spacetime.
When excess or deficiency arises, disease follows.
The world wanders lost, failing to grasp the true classics,
Ignoring the wisdom of the ancients.
The great Dao is simple, summarized in few words,
Revealing cosmic secrets, unveiling the Turtle Mirror.
Hearing the great Dao again, awe and reverence arise.
Even heroes shed tears, lamenting the lack of kindred spirits.
Glimpsing but a fraction, gratitude fills the heart.
As there was once Bian Que, today there is Dr. Pan.
### A Brief Overview of the Self-Consistent System of Classical Chinese Medicine
"The Dao that can be spoken is not the eternal Dao."
Yet, what is the Dao that can be spoken? It is the three-dimensional, dynamic Taiji double-helix.
- The double-helix represents heaven rotating left and earth moving right, which embodies Yin and Yang: "One Yin, one Yang, this is the Dao."
- Heaven's Qi descends; Earth's Qi ascends. The rhythm of heaven’s Qi is governed by the five stars, while the rhythm of Earth’s Qi is governed by the moon.
- Five and Six: Five is the central number of Yang; six is the central number of Yin. All things embrace Yin and carry Yang, achieving harmony through the central Qi.
- The descending Qi of heaven transforms into the five elements on Earth, while the six ascending Qi of Earth form the three Yin and three Yang. Heaven uses six as a rhythm, Earth uses five as a framework, creating the Five Movements and Six Qi.
- The five correspond to the River Map (*Hetu*) and give rise to the heavenly stems; the six correspond to the Luo Book (*Luoshu*) and give rise to the earthly branches. Together, they calculate the combinations of heaven and earth’s Qi, forming the seasonal rhythms of the sixty Jiazi cycle.
- Humans are born from the Qi of heaven and earth and are shaped by the principles of time. The patterns of heaven and earth’s Qi are mirrored in the patterns of Qi transformation in the human body, giving rise to the five organs and six bowels.
The process by which the laws of heaven transform into the laws of humanity is called Qi transformation. The study of Qi transformation is referred to as 运气学 (Yunqi Xue).
By integrating the Tao Te Ching, Qi transformation, and classical Chinese medicine, we establish a systemic medicine with heaven, earth, and humanity as its backdrop. This is the theoretical framework of classical Chinese medicine.
### From Theory to Practice
The self-consistent system of classical Chinese medicine evolves from Dao to practice. Following the double-helix principle, it develops practical techniques for regulating Qi, such as Needle Spirit (*Zhenling*), Moxibustion Spirit (*Aihun*), Herbal Essence (*Yaojing*), and Instrument Spirit (*Qinshen*). Built on the foundation of the double-helix, this system constructs a systemic medicine with a framework of heaven, earth, and humanity.
### Clinical Impact
When asked for cases of pulse-regulated treatment for lumbar pain, I casually selected 20 examples. Even practitioners well-versed in Needle Spirit were astonished, exclaiming:
"Is it really possible to treat lumbar pain this way without even understanding the specific issue in the lumbar region?"
It’s not surprising. Did the inventors of CT scans need a complete understanding of anatomy to develop their technology? In medicine, many people struggle to shift their thinking to this systemic perspective.
### The Role of Qi in Medicine
Everyone acknowledges that Qi is central to Chinese medicine. However, because Qi is intangible and invisible, modern TCM often pays lip service to it—talking about Qi but practicing without it. This isn’t an individual failing but a systemic problem rooted in TCM education.
With the advent of the self-consistent system of classical Chinese medicine, Qi becomes observable, tangible, and actionable. Learning the art of pulse regulation does not require years of practice. If one encounters this system and still chooses to separate theory from practice in TCM, they miss the opportunity to grasp the true essence of Chinese medicine.
### The Three Levels of Pulse Diagnosis in the Self-Consistent System of Classical Chinese Medicine
The pulse diagnosis (*Mai Fa*) within the self-consistent system of classical Chinese medicine is divided into three levels:
1. Tangye Pulse Method (*汤液脉法*): Focuses on identifying size (*沉浮*, depth and strength).
2. Terminal-Beginning Pulse Method (*终始脉法*): Adds speed (*缓急*, rate and rhythm) as a diagnostic element.
3. Five-Organs Pulse Method (*五脏脉法*): Incorporates smoothness and roughness (*滑涩*, texture) as the third diagnostic layer.
Each level adds a new pair of diagnostic factors, making the pulse examination more nuanced and comprehensive as one progresses.
### Integrating Pulse Diagnosis with Needling and Herbal Techniques
When combined with acupuncture and herbal medicine, these pulse diagnosis methods create three corresponding technical systems:
1. Tangye System (*汤液体系*): Includes pulse, needling, and herbal techniques based on the Tangye method.
2. Terminal-Beginning System (*终始体系*): Integrates the Terminal-Beginning pulse method with needling and herbs.
3. Five-Organs System (*五脏体系*): Combines the Five-Organs pulse method with advanced acupuncture and herbal treatments.
These systems form the foundation for dividing teaching into beginner, intermediate, and advanced levels.
### Clinical Application and Impact
A scholar recently requested pulse-guided treatment methods for lumbar pain. I casually selected 20 cases from my records. Even experienced practitioners familiar with Needle Spirit (*Zhenling*) were amazed, asking:
"How can lumbar pain be treated this way without first identifying the specific issue?"
The answer is simple: just as the inventor of CT scanning didn’t need to understand anatomy, clinical results are driven by systemic principles rather than surface-level analysis. Translating these principles into practice can bypass traditional diagnostic steps while still achieving precision.
### The Central Role of Qi in Classical Chinese Medicine
Everyone agrees that Qi is the cornerstone of Chinese medicine, yet modern TCM often speaks of Qi without actually incorporating it into practice. The gap lies in the education system, which has failed to provide tools to make Qi observable, tangible, and actionable.
The self-consistent system of classical Chinese medicine addresses this gap by making Qi visible, tangible, and operable. Mastery of pulse-guided techniques does not require years of training. If one encounters this system and still chooses to practice TCM in a way that separates theory from application, it is not due to external limitations but a missed opportunity to grasp the true essence of Chinese medicine.
### The Principle of "Heaven Rotates Left, Earth Moves Right"
The ancient Chinese text states:
"To discern left from right is the great Tao. Male and female occupy opposite positions, hence they are called Yin and Yang."
There are many videos online demonstrating how water spins in opposite directions in the northern and southern hemispheres: clockwise in the north and counterclockwise in the south. Some people doubt the validity of these results, suspecting that the design of the basins used in the experiments affects the outcome. However, another video features a single basin used in both hemispheres, and the results remain the same.
The rotation of water flow is a systemic phenomenon and must be understood in the context of the entire system of heaven, earth, and humanity.
- In the northern hemisphere, the sky rotates counterclockwise, while high-pressure airflow and ocean currents near the ground rotate clockwise, following the "heaven rotates left, earth moves right" double-helix pattern.
- In the southern hemisphere, the sky rotates clockwise, and high-pressure airflow and ocean currents rotate counterclockwise, completely opposite to the northern hemisphere.
The ancient Chinese observed this systemic pattern and concluded:
"Heaven rotates left, earth moves right."
This conclusion is systemic, and minor variations in local details do not affect its validity. Therefore, no matter the outcome of water flow experiments, this conclusion remains unchanged.
### The Correspondence Between Heaven, Earth, and Humanity
The Inner Canon of the Yellow Emperor states:
"The Qi of heaven is the Qi of humanity."
The rotation of Qi in the human body mirrors the patterns of nature. Humans are divided into Yin and Yang, male and female, analogous to the chaotic unity of the Earth:
- Male as Yang, female as Yin.
- Male as heaven, female as earth.
- Male as north, female as south.
This alignment with the systemic laws of heaven and earth follows the double-helix pattern of "heaven rotates left, earth moves right." In human physiology, the rotation of Qi also differs between genders, giving rise to the principle of "men to the left, women to the right."
### Why Is the World Structured This Way?
The scientific explanation for "heaven rotates left, earth moves right" is feasible, but science cannot explain why the world necessarily follows this pattern. To answer this, one must analyze the system holistically and uncover the underlying governing principle: the Tao.
For example, anatomical studies have observed that when humans drown:
- Males tend to float face down (back to the sky).
- Females tend to float face up (abdomen to the sky).
This phenomenon is often attributed to differences in fat distribution. However, why should fat distribution differ between men and women in the first place?
From a systemic Yin-Yang perspective, the explanation lies in the Inner Canon's assertion:
"A man's back is Yang, and a woman's abdomen is Yang."
This is also supported in the Zhouyi Cantongqi (*The Kinship of the Three*):
"A male fetus lies prone, a female fetus reclines on its back. From the moment of conception, influenced by Qi, these traits are set. This is not something taught by parents but determined at the moment of union."
The text explains that boys are born facing down (back to the sky), while girls are born facing up (abdomen to the sky), and this principle holds true in life and death.
### Ancient Insights into Fetal Development
The Lei Jing (*Classified Canon*) elaborates:
*"Heaven’s virtue and earth’s Qi, in perfect harmony of Yin and Yang, flow into one body. When Qi moves left, it is associated with Yang and produces males. When Qi moves right, it is associated with Yin and produces females.
Thus, the movement of the fetus differs:
- Male fetuses move at three months, as Yang is quick.
- Female fetuses move at five months, as Yin is slower.
Male fetuses face the mother, making the abdomen firm. Female fetuses mirror the mother, making the abdomen soft."*
These phenomena, grounded in systemic Yin-Yang reasoning, demonstrate the interplay between heaven, earth, and humanity.
### Cultural Confidence in Yin-Yang Theory
However, while scientific explanations of these phenomena are often celebrated as "advanced and authoritative," Yin-Yang-based explanations are dismissed as outdated superstition. This reflects a lack of cultural confidence. The Yin-Yang system, deeply rooted in Chinese thought, offers a holistic framework for understanding the world and remains a valuable cultural and scientific perspective. To regain confidence in this tradition is to restore balance and pride in cultural heritage.
### My Summary of Learning the Treatise on Cold Damage
I have summarized that learning the Treatise on Cold Damage (*Shanghan Lun*) can be divided into three levels:
1. Formula-Syndrome Correspondence (*Fang Zheng Dui Ying*): This approach simplifies diagnosis by directly matching symptoms to classical formulas without complex syndrome differentiation.
2. Syndrome Differentiation and Treatment (*Bian Zheng Lun Zhi*): This involves analyzing syndromes in depth and treating accordingly.
3. Qi Differentiation and Treatment (*Bian Qi Lun Zhi*): This focuses on understanding and regulating the movement of Qi (*Qi Ji*), representing a deeper and more nuanced level of study.
### Liu Du-zhou's Insights
Liu Du-zhou once remarked:
"Since the publication of the Shanghan Lun*, medical students have focused almost exclusively on syndrome differentiation and treatment. While this is correct, it is a narrow interpretation that does not fully reflect Zhang Zhongjing’s teachings. I believe the subtlety of syndrome lies in its 'mechanism' (*Ji*). What is this 'mechanism'? It refers to the initial signs or precursors of change—what the Treatise on Detection of Deception calls 'perceiving the subtle to understand the profound' (*Jian Wei Zhi Zhu*). Chinese medicine is no exception. The Shanghan Lun encompasses not only the study of syndrome differentiation but also the art of recognizing mechanisms. These two levels differ in height and refinement and must not be conflated."*
Liu divided the study of the Shanghan Lun into two levels: syndrome differentiation and treatment and mechanism differentiation and treatment. However, he did not mention a third level: formula-syndrome correspondence. This level was described by Hu Xi-shu, who stated:
"The names of the six channels could be entirely discarded."
Formula-syndrome correspondence bypasses the six-channel framework. Instead, formulas are prescribed based directly on symptom matches, avoiding complex differentiation.
### Elevating Syndrome Differentiation
Liu elevated syndrome differentiation to a higher level by emphasizing mechanism recognition, while Hu simplified it by focusing solely on symptom-based formula application.
So, what is the "mechanism" (*Ji*) that is being differentiated? It is the mechanism of Qi movement (*Qi Ji*), which is why I refer to this as Qi Differentiation and Treatment.
How does one differentiate Qi? The Shanghan Lun provides the answer:
"Observe the pulse and syndrome and treat accordingly."
The essence of the Shanghan Lun lies in its integration of pulse and syndrome:
- Taiyang Disease: Pulse and syndrome treated together.
- Shaoyang Disease: Pulse and syndrome treated together.
- Yangming Disease: Pulse and syndrome treated together.
With pulse-syndrome integration, treatment becomes precise:
"Identify a single key syndrome and act upon it; there is no need for all symptoms to be present."
This means that a primary symptom, combined with pulse diagnosis, allows for precise use of classical formulas. Without pulse diagnosis, one must rely solely on symptoms, which reduces the approach to a simpler, symptom-based formula-syndrome correspondence.
### Structure of the Song Dynasty Shanghan Lun
In the Song Dynasty version of the Shanghan Lun, the opening chapters were:
1. Pulse Differentiation Method (*Bian Mai Fa*): Focused on analyzing human Qi mechanisms.
2. Pulse Balancing Method (*Ping Mai Fa*): Focused on regulating human Qi mechanisms.
3. Examples of Cold Damage (*Shanghan Li*): Focused on the mechanisms of heavenly Qi.
Zhang Zhongjing, revered as the Sage of Medicine, achieved two key innovations:
1. Theoretical Innovation: He referenced the Inner Canon’s discussions on Qi movements to create the six-channel syndrome differentiation system.
2. Technical Innovation: He systematically incorporated pulse diagnosis into the six-channel differentiation system, seamlessly integrating pulse and syndrome.
However, in modern textbooks, these foundational chapters are often omitted. The current emphasis on formula-syndrome correspondence raises the question: has the study of the Shanghan Lun been elevated or diminished?
### The Contribution of the Herbal Essence System
The self-consistent system of classical Chinese medicine uses pulse diagnosis to guide herbal treatment. This method, called Herbal Essence (*Yaojing*), focuses on Qi Differentiation and Treatment.
The Fuxing Jue provides a complete series of major and minor formulas for supplementation and drainage, which can be used to regulate the pulse. Using pulse diagnosis to guide the clinical application of these formulas exemplifies the Herbal Essence approach.
This system builds upon Zhang Zhongjing’s methodology, elevating the Fuxing Jue from syndrome differentiation to Qi differentiation. In contrast, relying solely on major and minor formulas without integrating pulse diagnosis remains at the level of syndrome differentiation.
### The Practical Significance of Herbal Essence
The practical significance of the Herbal Essence system lies in its ability to:
1. Restore the missing framework of Qi differentiation and treatment in the Shanghan Lun.
2. Simplify the technical steps involved in "observing the pulse and syndrome."
By combining pulse diagnosis with Qi differentiation, the Herbal Essence system represents a streamlined and precise implementation of Zhang Zhongjing’s vision, ensuring that his methodology remains relevant, practical, and impactful in modern classical Chinese medicine.
### The Integration of Pulse and Syndrome in the Treatise on Cold Damage
The Treatise on Cold Damage (*Shanghan Lun*) emphasizes the inseparability of pulse and syndrome. Before its creation, discussions of syndrome (*zheng*) were common, but mentions of pulse were rare. Zhang Zhongjing was the first to systematically integrate pulse diagnosis into the application of classical formulas (*jingfang*). The most refined aspect of the Shanghan Lun lies in its integration of pulse and syndrome. As the text states:
"Observe the pulse and syndrome to identify the deviation and treat accordingly."
The Classic of Difficulties (*Nanjing*) presents a comprehensive four-diagnostic system with clear logic, straightforward methods, and objective standards. It offers the ability to identify hidden irregularities (*du chu zang jian*), analyze ten pulse variations from a single pulse, and seamlessly connect pulse and syndrome. The theories and methods provided by the ancient sages enable:
1. Seamless integration between pulse and syndrome.
2. Precise diagnosis of the affected organ, the origin of the disease, and the external influences involved.
3. Alignment of diagnosis with treatment using major and minor formulas for supplementation or drainage.
This creates a cohesive system combining pulse and syndrome, as described in the Fuxing Jue. This framework elevates the "Herbal Essence" (*Yaojing*) technique within the self-consistent system of classical Chinese medicine to new heights.
By analyzing the pulse, one can "identify the deviation," and by assessing the syndrome, one can "treat accordingly" using appropriate formulas for supplementation or drainage. This approach has given rise to acupuncture methods like the "Ten Transformations Acupuncture Technique" (*Shi Bian Zhen Fa*).
### Teaching and Insights from the Fuxing Jue
Last weekend, I introduced students at the Classical Chinese Medicine Institute to diagnostic and treatment techniques combining pulse and syndrome, derived from the Nanjing and Fuxing Jue. Recently, I came across a video by a scholar asserting that the Fuxing Jue represents the authentic tradition of the Tang Ye Jing method and that the Shanghan Lun disrupted this system.
I disagree. It’s not that the Shanghan Lun disrupted the Tang Ye Jing system but that its logic is not as concise and clear as it could be. Zhang Zhongjing himself acknowledged this, stating:
"Without exceptional talent and profound insight, how could one comprehend its essence?"
Zhang left much to interpretation, resulting in divergent theories that lack internal coherence. Some practitioners even abandon the Shanghan Lun’s theoretical foundation entirely, focusing solely on "formula-syndrome correspondence."
From the perspective of the Fuxing Jue, the Tang Ye Jing lacks a complete pulse diagnosis system, while the Shanghan Lun provides one. For the first time, a comprehensive framework for integrating pulse and syndrome (*mai zheng bing zhi*) emerged.
### Advancing the Integration of Pulse and Syndrome
In recent years, more scholars have delved into the Shanghan Lun’s system of pulse-syndrome integration, elevating pulse diagnosis to a position even more critical than syndrome identification. The pursuit of "balancing the pulse and differentiating syndromes" (*ping mai bian zheng*) allows classical formulas to be prescribed based solely on pulse patterns.
In my view, prescribing formulas based purely on pulse patterns is achievable, and this is precisely what the Herbal Essence system attempts to do. Additionally, combining pulse with symptoms to form a concise and straightforward pulse-syndrome system is entirely possible.
The Herbal Essence system employs the syndrome framework from the Nanjing and has already developed an integrated pulse-syndrome diagnosis and treatment system, incorporating both acupuncture and herbal medicine. This approach is logically sound and technically simple. Within the framework of the Tang Ye Jing method, it fulfills Zhang Zhongjing’s vision of a comprehensive medical system.
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