Library

In the examination of the eyes, one must observe not only their form and expression but also their Qi and color. The eyes are the external manifestation of the Heart (Xin), the orifice of the Liver (Gan), and the gathering place of the essence-Qi of the five zang organs and six fu organs. Lustrous color represents the flourishing state of these essences. The *Lun Ji Zhen Chi* chapter states: "Redness in the eyes indicates disease in the Heart; whiteness, in the Lung; blueness/greenness, in the Liver; yellowness, in the Spleen; blackness, in the Kidney. If the yellowness is indeterminate, the disease lies in the chest." This method uses eye color to differentiate diseases among the five zang organs. From this, we can deduce distinctions between brightness and darkness, clarity and turbidity, and shallowness and depth. Brightness indicates sufficient Shen-spirit (Spirit/Mind); darkness indicates deficiency of Shen-spirit. Clarity suggests disease in the Yang aspects; turbidity suggests disease in the Yin aspects. Shallowness and depth describe the conditions of excess and deficiency, respectively. Synthesizing these observations, deep and clear colors indicate an excess condition, while shallow and turbid/dark colors indicate a deficiency condition. Excess conditions involve disease in the exterior; deficiency conditions involve disease in the interior. By observing Qi and color, one infers the status of the zang-fu organs; by assessing the zang-fu organs, one diagnoses specific pathological patterns. Brightness and darkness refer to luster; clarity and turbidity refer to the nature of the Qi and color. Pale Qi and color are termed "shallow," while dense and rich Qi and color are termed "deep." In terms of cold and heat, yellow and red hues often indicate abundant heat, whereas blue/green and white hues indicate scant heat. In terms of syndromes, yellow and red suggest wind pathogens, blue/black suggest pain, and white suggests cold. Changes in voice, color, odor, and emotions, as well as the generating and controlling relationships among facial regions and the compliance or opposition between color and disease, can all be inferred proportionally based on the methods of facial correspondence. Although corresponding features between the face and eyes allow for unified diagnosis, non-corresponding features can also be analyzed in conjunction. Correspondence represents the normal state; non-correspondence represents variation. Understanding the cause of variation allows one to understand the cause of disease. The Classics state: "Those who can clearly distinguish the five colors do so because the five colors are the blossoms of Qi." Red should resemble white silk wrapping cinnabar (lustrous and vibrant), not ochre (dull and dry); white should resemble goose feathers (pure and soft), not salt (harsh and stark); blue/green should resemble the luster of dark jade (moist and bright), not indigo (dry and dull); yellow should resemble raw realgar wrapped in silk (gentle and radiant), not loess soil (dry and dusty); black should resemble layered lacquer (deep and glossy), not earth charcoal (ashy and dull). From this, it is evident that eye colors favor clarity and brightness over turbidity and darkness. Clarity is the manifestation of Shen-spirit; agility/liveliness is the function of Shen-spirit. Possession of Shen leads to life; loss of Shen leads to death. Shen is the refined essence and mental clarity of the Heart. The *Zuo Zhuan* states: "The refined essence and mental clarity of the Heart are called Hun and Po (Soul and Spirit)." If Hun and Po depart, how can longevity be maintained? This refers precisely to this principle. (Note: "Di Cang" appears as "Di Tan" in the Korean edition, see *Dongui Bogam*.)