逆順 Nì Shùn - Moving Against / Moving With

Lingshu Chapter 55 逆順 Nì Shùn is a uniquely small, simple, yet straight forward section of the Huangdi Neijing Lingshu. 逆順 Nì Shùn or "moving against and moving with what is naturally so" is the one linking foundational principle found within every single chapter of the Huangdi Neijing, it is what encapsulates Han methodical thought (known as the Han synthesis) in which all things have a systematic connectivity to each other. It is where the health of that connection is determined by whether we, as individuals, as mirrors of the cosmos, decide to live in accord with what is naturally so, with our environment, with seasonal law, with the cosmos itself, or against it. What equals life, longevity, and health? It is us swimming, or floating with the current, however, once we go against it, when we struggle, it equals disease or death.

The 逆順:

黃帝問于伯高曰: 余聞氣有逆順, 脈有盛衰, 刺有大約, 可得聞乎? 伯高曰: 氣之逆順者, 所以應天地陰陽四時五行也; 脈之盛衰者, 所以候血氣之虛實有餘不足; 刺之大約者, 必明知病之可刺, 與其未可刺, 與其已不可刺也. 

"Huangdi asked Bogao: I have learned that qi may move against or with (what is naturally so), the (qi of the) vessels are flourishing or in decline, that there is a grand treatise on technique. May I be informed of such? Bogao replied: Qi moving against or with (what is naturally so) is dependant on tian di (Heaven and Earth), yin yang, four seasons, and the five movements; vessels flourishing or declining shows whether blood and qi are depleted or replete, in surplus or lacking; the grand treatise on technique requires understanding of whether a disease can be needled or not, or whether it can no longer be needled."

Commentary (D.W.): Moving against the natural law, against seasonal breath, is how disease develops. In medicine we recognise that immediately as life begins death will be the result, there must be a decline. We know, however, we can delay this decline if we rise and fall, expand and contract with the natural environment around us. This is classical yangsheng, this is the preservation of life. Here Bogao's answer is clear and succinct: live according to heaven and earth, yin and yang, the seasons and the movements contained within. If we truly grasp this idea then we may be able to recognise illness and intervene appropriately. 

黃帝曰: 候之奈何? 伯高曰: 兵法曰無迎逢逢之氣, 無擊堂堂之陣. 刺法曰: 無刺熇熇之熱, 無刺漉漉之汗, 無刺渾渾之脈, 無刺病與脈相逆者. 

Huangdi said: How can that be differentiated? Bogao replied: In the Bingfa (Rules of the Military) it says: "Do not meet Qi that arrives with a Péng Péng, do not strike soldiers approaching with a Táng Táng" In the Ci Fa (Rules of Technique) it says: "Do not pierce a heat that has Hè Hè, do not pierce a sweat that has Lù Lù, do not pierce the vessels that have Hún Hún and do not pierce when the vessels and disease do not conform together." 

Commentary (D.W.): You think there is a difference between waging war and healing disease? There isn't. Both rely on proper strategy, maneuvering, planning and there must be a winner or loser. The Bingfa is the Sunzi Bingfa, commonly known as the Art of War. Keeping with the rhyming nature of this passage Péng Péng, Táng Táng both denoting a drum like beat, one rolling and one with volume, while in the Cifa, the Rules of Technique has Hè Hè and Lù Lù. Hè Hè is a baking heat, so we must avoid needling a patient that has a fever that has run severely high. Lù Lù is a sweat that profusely drips, it is incessant. In the case of both Hè Hè and Lù Lù the Yang is at such an extreme chaotic state that needling will not bring it into a balanced position. Hún Hún is a muddiness, there is a hindrance to the flow and it is indicating chaotic movements. The Neijing here is hinting of other methods that should be employed, such as a decoction. Yes, heat can be reduced through needling, I have even touched on this within this blog here http://www.theinnerrecord.com/2019/01/the-system-of-fifty-nine-heat-piercings.html, but there are limits when chaos overruns. The timing is vital, wait for the heat to retreat, wait for it to expose itself, respond, or settle, then strike. To quote the Bingfa from where this inspiration comes from "無邀正正之旗, 勿擊堂堂之陣, 此治變者也; 故用兵之法, 高陵勿向, 背邱勿逆, 佯北勿從, 銳卒勿攻, 餌兵勿食, 歸師勿遏, 圍師必闕, 窮寇勿迫, 此用兵之法也." "To refrain from intercepting an enemy whose banners are in perfect order, to refrain from attacking an army drawn up in calm and confident array - this is the art of studying circumstances. It is a military axiom not to advance uphill against the enemy, nor to oppose him when he comes downhill. Do not pursue an enemy who simulates flight; do not attack soldiers whose temper is keen. Do not swallow bait offered by the enemy. Do not interfere with an army that is returning home. When you surround an army, leave an outlet free. Do not press a desperate foe too hard. Such is the art of warfare." (Trans. Lionel Giles). 

黃帝曰: 候其可刺奈何? 伯高曰: 上工, 刺其未生者也; 其次, 刺其未盛者也; 其次, 刺其已衰者也. 下工, 刺其方襲者也; 與其形之盛者也; 與其病之與脈相逆者也. 故曰: 方其盛也, 勿敢毀傷, 刺其已衰, 事必大昌. 故曰: 上工治未病, 不治已病, 此之謂也. 

Huangdi asked: How does one determine when to pierce? Bogao said: The superior physician pierces before (disease) occurs, next he pierces those (diseases) that aren't flourishing, next he pierces those (diseases) that have begun to decline. The inferior physician pierces (disease) that have just attacked, they address those with a strong body, they address where the disease and mai-vessels move against (what is naturally so). Therefore it is said: "When there is flourishing (of Xie-Pathogen), one must not risk causing harm. When needling that which is in decline, there will certainly be success. Therefore, it is said "The superior physician takes measure to cure where disease does not occur and does not cure where disease occurs already." This is the meaning."

Commentary (D.W.). This section reiterates the previous while simultaneously touching on some very famous passages from the Lingshu Jing on superior vs inferior physicians. We needle when the time is right, and knowing that time is knowing how the body is moving with (Shun) or against (Ni) the environment it lives in. Even though we are capable of addressing many various illnesses with needling, we must not be rash and confront aggressive illness, otherwise we will often lose, cause further chaos and harm our patients. Listening to the pulse, observing the patterns of the patient and slowly timing in treatment will manifest and success will endure. 

This has been a short walk through a very important section of the Lingshu Jing.

|| David White - INR||