与项等，然后知亦一大根已半入前正面而下，时许方完。随后又出两大根、两小根，完后已夜
深而卧。不知如何次早醒时仍是塞满，拨至良久，仍是一根，继又一根，左右交下，想是入人
迎穴矣。项中已清，第不知腹中尚有多少，设使不拨，又不知如何作病矣。
二十四、各处已净，喉中忽作梗芥，方知贴项前又有二根向外之尖所刺，须于耳上揉吊乃消
。行迳由额角上顶，下脑后，自夹车阔三寸余，二时方完。稍下寸余，接连又是二根，直出耳上
，交顶而下，惟揉头角吊之。正揉间，觉其自项后左右同往上窜，如以帛蒙顶。此积所占去之皮
还归原处，而顶中积仍复累然，揉两夹车即消，顶上脑后俱清矣。
二十五、头项俱清之后，仍揉顶心夹车间，有条块随即揉消。一日忽然腰酸，腰中向有病痛，
揉后久愈，此或吊动而然，不在意中也。数日酸后继之以痛，几不能行立，无法如何，尽力揉夹车
以吊之。半日后大块即至，本是左右双上，此则分先后上，盖粗大不容并行。六十余年腰痛之积其
大无疑，难得其分上也，奇矣！揉至夜半，周身汗出，痛亦止矣。手足中之筋亦有吊动者，可知病根
之深，无怪乎积之长，用大指反推夹车千万下，始消完，而小腹下条块亦消矣。
二十六、头腰俱完后，一日揉间，左手小指筋缩而强，知为手太阳小肠脉也。揉半日，左肩涌起
一块，斜贯右夹下，回头由中而下，而脑后乃壅。乃揉耳门上，方始上额顶，反
脑后，由夹车消。源源涌上，其大如杯，幸得畅行，方知是太阳经。上头，由顶反脑，右边则无，
又知病有左右轻重，以积之多少分也。
二十七、各处尽净，自以为是矣，而夹车骨上总未能清，皆项根左右而上，一阵跟一阵相
继而来。有肩胁串气作痛者，有膻中发癣作痒者，有背脊作虫行者，有手足抽筋作痒痛者。随出
之积不复大块长条，无从再为分别矣。推原其故，头上清楚之后，如坛去盖，以下之积皆须上消，
走夹车下人迎穴。即如厥阴肝经起足大趾，自腿而上，绕阴器，抵小腹，入胃，属肝，络胆，上
贯膈，其积尚不多，布于胁肋，寻喉咙，胁肋多则积亦多矣，必由夹车上消清，方上颃颡进目系
也。各经皆然，夹车之积所以不易净也。要之总有尽日，惟问功夫之到不到耳。
二十八、耳中听宫穴是小肠太阳本经，何以方书云耳聋耳鸣皆属肾虚？缘少阳三焦自手交肩
而上，直插耳根后，出耳上走夹车，所积皆蔽听宫。且阳明、太阳过耳门、出耳上，始积风鸣，重
则聋矣。予三十一岁，左耳中生疮，俗名耳底是也。痛闷不堪，极其至也，终夜掩耳绕走于庭，铮
然一鸣，气出而愈，此耳聋之始也。五十七岁后，右耳叶边常生小疮，脓溃结痂，触之痛甚，十余
年虽揉亦未已也。今左耳中又生小疮，一连三次，出脓方愈，痛亦异前，而右耳叶之痛亦止，莫名
其所以然。向意经络，左、右之上，即右、左之下，或者是乎？不然何以两耳同愈也？
二十九、耳愈后仍揉夹车。迟数日，忽然周身阴面同时发癣，不似前次之仅在胁肋矣，腹胯胀
痒无法如何。用大矾一块，连揉带括，幸未脓溃。而肾囊之痒尤为甚焉，囊中之筋如蚯蚓团结，揉
捻方散，脱皮甚浓，不计其次。兼揉左右
前后，四肢之癣退皮亦愈。因思六阳经上头会顶，以理推之，六阴经必上茎会尖。而肾囊为经络
汇走上下之处，所有揉散六阴之积不得过茎，逆流而为癣矣。肾茎通后，仍以夹车为主，积之出路也
。前闻拳技家揉肾茎以防踢打，未闻以之治病者，今而始知下部之病悉可以治，海底揉通，筋脉无
滞，病不能存，立见奇效。方书无传，创法新奇，人虽不信，我已奏功，神乎其神矣。
三十、手少阳由耳后二至目锐 ，足少阳起目锐 ，上头角下耳后，支从耳后出耳前至目后。
迩来揉动似乎少阳脉交山根而下，不然何以两鬓塞满，揉山根即消耶？然未见前言也。意谓目生翳
膜，是少阳经从目后包转以致失明，若频揉四 及眉心、山根，经络活动，其翳自退。目有病者，
曷试之？曾遇幼瞽，两目皆白翳蒙住，叫其揉四 ，一日后改满红丝，泪出如泣，惜其不愿而止。
势无中立，焉知不能退尽复明耶？新生翳揉即退，已屡试屡验矣。予目久昏，揉后灯下尚能作楷
，亦可为证矣。
三十一、经络起止，方书具载，随在可查。兹揉久觉有未尽者，如六阳经自手交肩上头，由夹
车附肺管入腹，书所载也。以理推之，六阴经应自足交毛中上茎，由囊附溺管入腹，书所未载也。
阳明交鼻额、太阳交额巅，书所载也。少阳经交山根，书所未载也。又私意六阳六阴皆该入脑，阳
在外，走前；阴在内，走后，交接而行，循环无首，随在分名，无另起理。此皆臆说矣，俟后来者
驳之。即以目论，书云眼为肝窍，五脏六腑之精气上注于目而为之精，筋骨气血之精与脉并而为之系
，上属于脑，后出于项中，此六经入
脑之一证也，经络歌上惟心肝二经系连目系而已。
三十二、经络自手交肩至脑后，出耳上，下夹车至缺盆，三阳经左右六根，自缺盆回往
颈夹已成十二根，共十八根，皆环贴颈项。一经淤积，经脉仍通，积则淤停，再积则多，再多则
长，再长则弯，弯则垂为双头，多一根矣。一根变而为三，成为五十四根，颈项焉得不粗？
翳膜取给于上，头皮焉得不紧？头上从此亦生淤积矣。且垂下双头至肩背则驼，至腰胯则酸痛，
至腿脚则痿痹、臃肿、香港脚，上冲则头痛，在面前则压于膈上，五脏六腑能无病乎？即如六阳
经自缺盆回头，其积则垂至腿中，统于下 、承浆穴，揉根以吊之，方始上消。自头下者，则
随与足三阴上消。其积如石在土，日有增长，以积引积，久而自大，虽坚硬如磐石而转折如流
沙，此天留生路以与人也。
三十三、或有问积究竟何似者？予曰∶考之方书，阴阳不和，脏腑虚弱，四气七情失常，所
以为积聚，久为 瘕，中为痰饮，右为食积，左为死血。以予年来所觉，是皆另病，积则非是。
何也？以其坚如石，流如沙，体其质似皆小水泡也。水泡非病，由少至多实足以致病，如大河水涨
，岸边水沫聚成大块，皆小水泡之所积也。人身何以有此？请譬之。即如家常余留饭菜，一经受
热则酸而起泡，再迟则白沫上涌，皆蕴热为之也。人之腹中亦然，饮食不时，胃中蕴郁成热，时
则有吞酸之病，气蒸而酸，久必作泡。泡轻而浮，先气而行，周流四肢、百窍，气可转回，小泡淤
停粘着，日积日多，成条成块，凡有孔隙窒塞而百病生矣。吊之能行，揉之即散，所以为水泡之论
也。予自幼右肋下有积，横梗心下，医云伏梁，由来已久，揉后无之。又予左臂生癣，内如细粟，
揉尽而愈，此水泡之证也。逢冬咳嗽吐痰、手足冻
瘃，揉后均愈。因知人病咳嗽，是积尖刺碍肺管；久而吐血，是积大胀破肺管，故血色鲜红。
若积消长合，血止而愈，否则大吐矣。推而至于噎嗝，积成条块挤住食嗓，阳分开，阴分闭
，非积之使然乎？余病可以类推，然仍是阴阳不和之故。阴阳气血相生，何至不和？譬如夫
妇本和，小人间之，必致仳离。小人者积也，可不亟亟去之乎？
三十四、凡人物秉受生气者，皆不能无病。物不能自治，人则可以自治，天之生成于人
独浓矣。得此揉法，非但可以自治已病，并可以治病之未生，岂非《素问》所云至人治未病
不治已病之谓耶？语人曰∶吾不能，是不为也，非不能也。安于吾身不能居仁由义，谓之自弃
也。可惜乎？否乎？孟子曰∶拱把之桐梓，人苟欲生之，皆知所以养之者，岂爱身不若桐梓
哉？纵无竟日长工，亦随在可偷半日闲也。上登五福之二，下免六极之三，于己取之而已。不
得式者，以十五六成童比较为样，如同诊脉可以知积之有无，以人治人，复自己之本来面目，
无病而止，非同索隐行怪之为也。
三十五、予尝慨治生者之惑矣，既欲其病，又不准其病，是惑也。饮食男女，大欲存焉，
不节不时，淫以生疾，非欲其病乎？死亡病苦，大恶存焉，凉热攻补，急以任医，非不准其病
乎？即使药到病除，而气血已亏，何如预为调摄之是耶？不知服药仍靠本人气旺行之，否亦不
易见功。甚有受药病而再以药治药者，人不受累乎？补药尤不足凭，至补者无如五谷六畜，设
使不吃而专服补药，能长生精神乎？夫人知其不可也。至于人参，仅止性热，原不能补益人之
生气，无病调养已觉多此一层，有病用之立见大害，何乐乎？占富有之名而自戕乎？谚云∶药
医不死病，佛度有缘人。然则欲治死病者，当舍药物而求于揉晒矣。附此以劝戒者，吾将以为类
者缘也。暴病不吃，觉饿即愈，新病揉之晒之即愈，旧病久揉久晒亦愈，如此而已。
三十六、去冬晤孙真人修昆仑语，推展为之，节节见效。正如山穷水尽忽而柳
暗花明，境界不可思拟，转瞬即难追想，随时随笔记之，直录无文者也。意在善与
人同，不恤言之详尽，其中不无重复矛盾者。譬之游山独逢佳境，喜而归告，不自
觉其拉杂矣。芒芒助长之心，只欲人知揉之可为，而亦为之，说仅大略，未能达意
也。若果有为者，则造道自得，必另有一番境遇，如山阴道上应接不暇，光景亦推
善同之意，向后来者告，有余师矣，暇计予言之是非耶？非然者将谓山径蹊间之路
，必无为间茅塞之理，则予言更是有若无矣。遇与不遇，有缘无缘，尽吾之心焉而
已；信与不信，有积无积，任人之意焉而已。
三十七、自揉至今，同人揉效者列后∶手酸麻者、结喉露齿者、颈结瘰 者、
眼中生翳者、脑漏兼痔者、面生白瘤者、喉痹时发者、睡难翻身者、指不任用者、
腿上生癣者、以上皆揉颧夹及海底而愈。至予之积久病多，揉愈者，散见于前矣。
再凡有揉者，从无脑晕头痛之病，众口同声，此修昆仑不死之明证也。
三十八、予揉夹车起手，终于海底，所历之境如此，若积有浅深，揉有先后，
殊途同归，原无一定板法也。年余竭力，旧 悉除，耳目重明，手足便利，阳萎复起
，秃发再生，实不自觉为七十也。壮不如人，老将奚为？但愿后来者趁壮年行之，
当必精力倍增，早建事业，并试行有效，广为传习，同登彼岸，是则予之后望也夫！
与项部相连的经络，然后知道也有一大根已经半进入前正面并向下，大约一个时辰才完成。随后又出现两大根、两小根，完成后已是深夜才躺下睡觉。不知道第二天早上醒来时仍然塞满，拨弄了许久，仍然是一根，接着又是一根，左右交替下行，想是进入了人迎穴了。颈部已经通畅，只是不知道腹部中还有多少，假如不拨动，又不知道会引发什么病症了。
二十四、各处都已清理干净，喉咙中忽然感到有异物梗塞，才知道贴附在颈部前方又有两根向外的尖端所刺入，必须在耳朵上方揉捏提拉才能消除。行走的路径由额角上至头顶，下至脑后，从颊车穴宽三寸余处开始，两个时辰才完成。稍微向下寸余，接连又是两根，直出耳上，交汇于头顶而下，只有揉捏头角提拉它们。正在揉捏之间，感觉它们从颈部后方左右同时向上窜动，如同用布蒙住头顶。这些积聚所占用的皮肤还归原处，而头顶中的积聚仍然堆积明显，揉捏两侧颊车穴即可消除，头顶和脑后都清爽了。
二十五、头部和颈部都清理之后，仍然揉捏头顶心和夹车间隙，有条块随即揉散消除。一天忽然腰酸，腰部向来有病痛，揉捏后很久才好，这或许是提拉牵动所致，不在意中也。数日后酸痛继之以疼痛，几乎不能行走站立，没有办法，尽力揉捏颊车穴来提拉它。半天后大块积聚即至，本是左右双上，这里则分先后上行，因为粗大不容并行。六十多年腰痛的积聚其大小无疑，难得其分散上行，奇怪啊！揉到半夜，周身出汗，疼痛也停止了。手足中的筋也有被牵动的，可知病根深，难怪积聚长得长，用大拇指反向推按颊车千万下，才完全消除，小腹下的条块也消除了。
二十六、头部和腰部都完成后，一天在揉捏间，左手小指筋收缩而强硬，知道是手太阳小肠经。揉捏了半天，左肩涌起一块，斜贯右腋下，回头由中间向下，而后脑乃壅塞。于是揉捏耳门上方，方才上至额顶，反转脑后，由颊车穴消散。源源不断涌上，其大如杯，幸好得以畅行，才知道这是太阳经。上头，由头顶反转脑后，右边则没有，又知道病有左右轻重，以积聚的多少区分。
二十七、各处都清理干净，自以为是了，但颊车骨上始终未能清理干净，都是颈部根部左右而上，一阵跟一阵相继而来。有肩胁串气作痛的，有膻中发癣作痒的，有背脊像虫爬行的，有手足抽筋作痒痛的。随出的积聚不再是大块长条，无从再分别了。推究其原因，头上清楚之后，如同坛子去掉盖子，以下的积聚都必须上消，走颊车下入人迎穴。就像厥阴肝经起于足大趾，自腿而上，绕阴器，抵小腹，入胃，属肝，络胆，上贯膈，其积聚尚不多，分布于胁肋，寻喉咙，胁肋多则积聚也多，必须由颊车上消清，才上颃颡进目系。各经都是这样，颊车的积聚所以不易净尽。总之总有尽头，只问功夫是否到位罢了。
二十八、耳中听宫穴是小肠太阳本经，为什么方书说耳聋耳鸣皆属于肾虚？因为少阳三焦经自手交肩而上，直插耳根后，出耳上走颊车，所积皆遮蔽听宫。且阳明、太阳经过耳门、出耳上，始积风鸣，重则聋了。我三十一岁时，左耳中生疮，俗名耳底是也。痛闷不堪，极其严重，终夜掩耳绕走于庭院，铮然一鸣，气出而愈，这是耳聋的开始。五十七岁后，右耳叶边常生小疮，脓溃结痂，触之痛甚，十余年虽揉亦未停止。现在左耳中又生小疮，一连三次，出脓方愈，痛也与以前不同，而右耳叶的痛也止住了，不知其中的道理。向着经络，左、右之上，即右、左之下，或许是这样吧？不然为什么两耳同愈呢？
二十九、耳愈后仍揉捏颊车。迟数日，忽然周身阴面同时发癣，不像前次仅在胁肋了，腹胯胀痒无法如何。用大矾一块，连揉带括，幸好未脓溃。而肾囊之痒尤为严重，囊中之筋如蚯蚓团结，揉捻方散，脱皮甚浓，不计其次。兼揉左右前后，四肢之癣退皮亦愈。因思六阳经上头会顶，以理推之，六阴经必上茎会尖。而肾囊为经络汇走上下之处，所有揉散六阴之积不得过茎，逆流而为癣矣。肾茎通后，仍以颊车为主，积聚的出路也。前闻拳技家揉肾茎以防踢打，未闻以之治病者，今而始知下部之病悉可以治，海底揉通，筋脉无滞，病不能存，立见奇效。方书无传，创法新奇，人虽不信，我已奏功，神乎其神矣。
三十、手少阳经由耳后二穴至目锐眦，足少阳经起目锐眦，上头角下耳后，支从耳后出耳前至目后。近来揉动似乎少阳脉交山根而下，不然为什么两鬓塞满，揉山根即消耶？然而未见前言。意谓目生翳膜，是少阳经从目后包转以致失明，若频揉四白穴及眉心、山根，经络活动，其翳自退。目有病者，何不试试？曾遇幼盲，两目皆白翳蒙住，叫其揉四白穴，一日后改满红丝，泪出如泣，惜其不愿而止。势无中立，焉知不能退尽复明耶？新生翳揉即退，已屡试屡验矣。予目久昏，揉后灯下尚能作楷书，也可作为证明。
三十一、经络起止，方书具载，随在可查。兹揉久觉有未尽者，如六阳经自手交肩上头，由颊车附肺管入腹，书所载也。以理推之，六阴经应自足交毛中上茎，由囊附溺管入腹，书所未载也。阳明交鼻额、太阳交额巅，书所载也。少阳经交山根，书所未载也。又私意六阳六阴皆该入脑，阳在外，走前；阴在内，走后，交接而行，循环无首，随在分名，无另起理。此皆臆说矣，俟后来者驳之。即以目论，书云眼为肝窍，五脏六腑之精气上注于目而为之精，筋骨气血之精与脉并而为之系，上属于脑，后出于项中，此六经入脑之一证也，经络歌上惟心肝二经系连目系而已。
三十二、经络自手交肩至脑后，出耳上，下颊车至缺盆，三阳经左右六根，自缺盆回往颈夹已成十二根，共十八根，皆环贴颈项。一经淤积，经脉仍通，积则淤停，再积则多，再多则长，再长则弯，弯则垂为双头，多一根矣。一根变而为三，成为五十四根，颈项焉得不粗？翳膜取给于上，头皮焉得不紧？头上从此亦生淤积矣。且垂下双头至肩背则驼，至腰胯则酸痛，至腿脚则痿痹、臃肿、香港脚，上冲则头痛，在面前则压于膈上，五脏六腑能无病乎？即如六阳经自缺盆回头，其积则垂至腿中，统于下极俞、承浆穴，揉根以吊之，方始上消。自头下者，则随与足三阴上消。其积如石在土，日有增长，以积引积，久而自大，虽坚硬如磐石而转折如流沙，此天留生路以与人也。
三十三、或有问积聚究竟何似者？予曰：考之方书，阴阳不和，脏腑虚弱，四气七情失常，所以为积聚，久为癥瘕，中为痰饮，右为食积，左为死血。以予年来所觉，是皆另病，积聚则非是。何也？以其坚如石，流如沙，体其质似皆小水泡也。水泡非病，由少至多实足以致病，如大河水涨，岸边水沫聚成大块，皆小水泡之所积也。人身何以有此？请譬之。即如家常余留饭菜，一经受热则酸而起泡，再迟则白沫上涌，皆蕴热为之也。人之腹中亦然，饮食不时，胃中蕴郁成热，时则有吞酸之病，气蒸而酸，久必作泡。泡轻而浮，先气而行，周流四肢、百窍，气可转回，小泡淤停粘着，日积日多，成条成块，凡有孔隙窒塞而百病生矣。吊之能行，揉之即散，所以为水泡之论也。予自幼右肋下有积，横梗心下，医云伏梁，由来已久，揉后无之。又予左臂生癣，内如细粟，揉尽而愈，此水泡之证也。逢冬咳嗽吐痰、手足冻瘃，揉后均愈。因知人病咳嗽，是积尖刺碍肺管；久而吐血，是积大胀破肺管，故血色鲜红。若积消长合，血止而愈，否则大吐矣。推而至于噎嗝，积成条块挤住食嗓，阳分开，阴分闭，非积之使然乎？余病可以类推，然仍是阴阳不和之故。阴阳气血相生，何至不和？譬如夫妇本和，小人间之，必致仳离。小人者积也，可不亟亟去之乎？
三十四、凡人物秉受生气者，皆不能无病。物不能自治，人则可以自治，天之生成于人独浓矣。得此揉法，非但可以自治已病，并可以治病之未生，岂非《素问》所云至人治未病不治已病之谓耶？语人曰：吾不能，是不为也，非不能也。安于吾身不能居仁由义，谓之自弃也。可惜乎？否乎？孟子曰：拱把之桐梓，人苟欲生之，皆知所以养之者，岂爱身不若桐梓哉？纵无竟日长工，亦随在可偷半日闲也。上登五福之二，下免六极之三，于己取之而已。不得式者，以十五六成童比较为样，如同诊脉可以知积之有无，以人治人，复自己之本来面目，无病而止，非同索隐行怪之为也。
三十五、予尝慨治生者之惑矣，既欲其病，又不准其病，是惑也。饮食男女，大欲存焉，不节不时，淫以生疾，非欲其病乎？死亡病苦，大恶存焉，凉热攻补，急以任医，非不准其病乎？即使药到病除，而气血已亏，何如预为调摄之是耶？不知服药仍靠本人气旺行之，否亦不易见功。甚有受药病而再以药治药者，人不受累乎？补药尤不足凭，至补者无如五谷六畜，设使不吃而专服补药，能长生精神乎？夫人知其不可也。至于人参，仅止性热，原不能补益人之生气，无病调养已觉多此一层，有病用之立见大害，何乐乎？占富有之名而自戕乎？谚云：药医不死病，佛度有缘人。然则欲治死病者，当舍药物而求于揉晒矣。附此以劝戒者，吾将以为类者缘也。暴病不吃，觉饿即愈，新病揉之晒之即愈，旧病久揉久晒亦愈，如此而已。
三十六、去冬晤孙真人修昆仑语，推展为之，节节见效。正如山穷水尽忽而柳暗花明，境界不可思拟，转瞬即难追想，随时随笔记之，直录无文者也。意在善与人同，不恤言之详尽，其中不无重复矛盾者。譬之游山独逢佳境，喜而归告，不自觉其拉杂矣。芒芒助长之心，只欲人知揉之可为，而亦为之，说仅大略，未能达意也。若果有为者，则造道自得，必另有一番境遇，如山阴道上应接不暇，光景亦推善同之意，向后来者告，有余师矣，暇计予言之是非耶？非然者将谓山径蹊间之路，必无为间茅塞之理，则予言更是有若无矣。遇与不遇，有缘无缘，尽吾之心焉而已；信与不信，有积无积，任人之意焉而已。
三十七、自揉至今，同人揉效者列后：手酸麻者、结喉露齿者、颈结瘰疬者、眼中生翳者、脑漏兼痔者、面生白瘤者、喉痹时发者、睡难翻身者、指不任用者、腿上生癣者、以上皆揉颧夹及海底而愈。至予之积久病多，揉愈者，散见于前矣。再凡有揉者，从无脑晕头痛之病，众口同声，此修昆仑不死之明证也。
三十八、予揉夹车起手，终于海底，所历之境如此，若积有浅深，揉有先后，殊途同归，原无一定板法也。年余竭力，旧积悉除，耳目重明，手足便利，阳痿复起，秃发再生，实不自觉为七十也。壮不如人，老将奚为？但愿后来者趁壮年行之，当必精力倍增，早建事业，并试行有效，广为传习，同登彼岸，是则予之后望也夫！
With the meridians connected to the neck, one then realizes that there is also a major root already half-entering the anterior frontal region and descending downward, taking approximately two shichen (four hours) to complete. Subsequently, two more major roots and two minor roots emerge; after completion, it is already late at night before lying down to sleep. Not knowing how, upon waking early the next morning, the area remains blocked. After manipulating for a long time, it still feels like one root, followed by another, alternating left and right descending, likely entering the Renying acupoint (ST9). The neck is now clear, but one does not know how much accumulation remains in the abdomen. If not manipulated, who knows what pathology would arise?
24. Once all areas are cleared, a sensation of obstruction suddenly arises in the throat, revealing that two sharp tips from roots adhering to the front of the neck had pierced outward. These must be rubbed and lifted above the ears to dissipate. The path travels from the temple corner up to the vertex, down to the back of the head, starting from a width of over three cun at the Jiache acupoint (ST6), taking two shichen to complete. Slightly lower than an inch, two more roots emerge directly upward past the ear, converging on the vertex and descending. Only rubbing the temples and lifting them helps. While rubbing, one feels them窜ming upward simultaneously from both sides of the back of the neck, as if covered by cloth. The skin occupied by these accumulations returns to its original place, yet the accumulation in the vertex remains prominent. Rubbing both Jiache acupoints clears it, leaving the vertex and back of the head refreshed.
25. After the head and neck are cleared, continuing to rub between the vertex center and Jiache acupoint, any nodules or blocks dissolve immediately. One day, sudden lower back soreness occurs. The lower back has always had pain, which heals only after prolonged rubbing. This may be due to the lifting traction, though unintentional. Days later, soreness turns into pain, making walking and standing difficult. With no other option, one exerts effort to rub the Jiache acupoint to lift it. Half a day later, large masses arrive. Originally rising bilaterally, here they rise sequentially because their bulk prevents simultaneous ascent. The accumulation causing sixty years of lower back pain is undoubtedly large; its sequential ascent is rare and strange! Rubbing until midnight causes sweating throughout the body, and the pain stops. The sinews in the hands and feet are also moved, indicating deep disease roots, explaining why accumulations grow so long. Pushing the Jiache acupoint with the thumb in reverse direction thousands of times finally clears it, and the nodules below the lower abdomen also disappear.
26. After completing the head and waist, during one rubbing session, the tendon of the left little finger contracts and stiffens, identified as the Hand Taiyang Small Intestine Meridian. After rubbing for half a day, a lump swells up in the left shoulder, slanting across under the right armpit, returning downward through the center, causing congestion in the back of the head. Rubbing above the Ermen acupoint (TE21) allows it to ascend to the forehead and vertex, reverse to the back of the head, and dissipate via Jiache. Continuously surging upward, large as a cup, fortunately flowing freely, confirming this is the Taiyang Meridian. Ascending to the head, reversing to the back of the head, absent on the right side, showing that diseases have left-right severity differences, divided by the amount of accumulation.
27. All areas seem cleared, leading to self-satisfaction, yet the bone above Jiache remains uncleared. Roots ascend from the left and right of the neck base, arriving in successive waves. There are cases of qi stringing through shoulders and ribs causing pain, itching from tinea in the Danzhong area (CV17), sensation of insects crawling on the spine, and cramping/itching/pain in hands and feet. Emerging accumulations are no longer large blocks or long strips, making further distinction impossible. Tracing the cause: once the head is clear, like removing a lid from a jar, all inferior accumulations must ascend and dissipate, traveling via Jiache to enter Renying. For instance, the Jueyin Liver Meridian starts at the big toe of the foot, ascends the leg, circles the genitalia, reaches the lower abdomen, enters the stomach, belongs to the Liver, connects with the Gallbladder, ascends through the diaphragm. Its accumulation is not extensive, distributed in the hypochondrium, seeking the throat. More hypochondriac involvement means more accumulation, which must ascend and clear via Jiache before reaching the Yingxiang area and entering the eye system. This applies to all meridians; thus, accumulation at Jiache is hard to clear completely. Ultimately, there is an end, depending only on whether the practice is thorough enough.
28. Tinggong acupoint (SI19) in the ear belongs to the Small Intestine and Taiyang meridians. Why do medical texts state that deafness and tinnitus belong to Kidney deficiency? Because the Shaoyang Sanjiao Meridian crosses the shoulder from the hand, goes straight behind the ear root, exits above the ear, travels along Jiache, where accumulated pathogens block Tinggong. Moreover, the Yangming and Taiyang meridians pass through Ermen and exit above the ear; wind-ming accumulates here, leading to severe deafness. At age thirty-one, I developed sores in my left ear, commonly called "ear bottom." The pain and stifling sensation were unbearable, extremely severe. I covered my ears all night, pacing the courtyard. A loud sound occurred, qi exited, and I healed; this was the beginning of my deafness. After age fifty-seven, small sores frequently appeared on the edge of my right earlobe, suppurating and scabbing, very painful to touch. For over ten years, even with rubbing, it did not cease. Now, small sores appear again in my left ear, three consecutive times, healing only after pus discharge. The pain differs from before, and the pain in the right earlobe also stops. I cannot explain why. Considering meridians, the upper left corresponds to the lower right, or vice versa. Is this so? Otherwise, why do both ears heal simultaneously?
29. After ear healing, I continued rubbing Jiache. Several days later, suddenly, the entire yin surface of the body developed tinea, unlike previous instances limited to the hypochondrium. Abdominal and groin swelling and itching were unmanageable. Using a piece of alum, rubbing and scraping together, fortunately without suppuration. Itching in the scrotum was particularly severe; tendons within resembled knotted earthworms, dispersing only after rubbing and twisting. Thick peeling occurred, disregarding sequence. Rubbing left, right, front, and back, tinea on limbs receded and peeled off. Reflecting on the Six Yang Meridians ascending to the head and meeting at the vertex, logically, the Six Yin Meridians must ascend the penis to meet at the tip. The scrotum is where meridians converge and travel up and down. All accumulations dispersed by rubbing the Six Yins cannot pass the penis; flowing backward causes tinea. After clearing the kidney and penis, Jiache remains primary as the exit for accumulations. Previously, martial artists rubbed the scrotum to prevent injury from kicks, never heard of using it for treatment. Now I realize lower body diseases can all be treated. Clearing Haidi (perineum) removes stagnation in sinews and vessels, eliminating disease, yielding miraculous effects instantly. Medical texts lack transmission of this method; it is novel. Though people do not believe, I have achieved results, truly miraculous.
30. The Hand Shaoyang Triple Energizer Meridian runs from two points behind the ear to the outer canthus. The Foot Shaoyang Gallbladder Meridian starts at the outer canthus, ascends to the temple corner, descends behind the ear, branches from behind the ear to the front of the ear to the back of the eye. Recently, rubbing seems to move the Shaoyang meridian crossing the Shangen point downward. Otherwise, why are both temples blocked, clearing upon rubbing Shangen? However, this contradicts earlier statements. I hypothesize that cornea opacity (cataracts) results from the Shaoyang meridian wrapping around from behind the eye causing blindness. Frequently rubbing Sibai (ST2),眉心中 (Yintang, EX-HN3), and Shangen (BL2) activates meridians, allowing opacity to recede. Those with eye diseases, why not try? I once met a child blind in both eyes, covered by white opacity. Telling him to rub Sibai, after one day, red veins filled, tears flowed like weeping. Regrettably, he refused to continue. There is no middle ground; who knows if full recovery and vision restoration are impossible? Fresh opacities recede upon rubbing, tested repeatedly with success. My vision has been dim for a long time; after rubbing, I can still write regular script under lamplight, serving as proof.
31. Meridian origins and endings are recorded in medical texts, accessible anywhere. Having rubbed for a long time, I feel some aspects remain unrecorded. For example, the Six Yang Meridians cross the shoulder from the hand to the head, attach to the lung tube via Jiache, and enter the abdomen, as recorded. Logically, the Six Yin Meridians should cross the pubic hair from the foot to ascend the penis, attach to the urethra via the scrotum, and enter the abdomen, unrecorded. Yangming crosses nose and forehead, Taiyang crosses forehead and vertex, as recorded. Shaoyang crosses Shangen, unrecorded. Furthermore, privately, I believe both Six Yang and Six Yin meridians enter the brain. Yang is external, moving forward; Yin is internal, moving backward. They connect and circulate without beginning or end, named according to location, without separate principles. These are speculative theories, awaiting refutation by future scholars. Taking eyes as an example, texts say eyes are the opening of the Liver. Essence of the Five Zang and Six Fu organs ascends to the eyes to form essence. Essence of sinews, bones, qi, and blood combines with vessels to form the system, connecting upward to the brain, exiting posteriorly from the neck. This is evidence of six meridians entering the brain. Meridian songs mention only Heart and Liver meridians connecting to the eye system.
32. Meridians cross the shoulder from the hand to the back of the head, exit above the ear, descend Jiache to Quepen (ST12). Three Yang meridians, six roots left and right, return from Quepen to the neck, forming twelve roots, totaling eighteen, all encircling the neck. When one meridian stagnates, the vessel remains patent, but accumulation stops. Re-accumulation increases volume, lengthening, bending, drooping into double heads, adding one root. One root becomes three, totaling fifty-four roots. How can the neck not thicken? Opacity draws from above, how can the scalp not tighten? Accumulation arises in the head from this. Drooping double heads to shoulders/back cause hunchback; to waist/hips cause soreness/aching; to legs/feet cause flaccidity, numbness, swelling, and gout; ascending causes headache; in the face, pressing above the diaphragm. Can the Five Zang and Six Fu organs remain disease-free? For instance, Six Yang meridians return from Quepen; their accumulation droops to the legs, governed by Xiaji (BL34) and Chengjiang (CV24). Rubbing the root to lift it allows upward dissipation. Descending from the head follows with Foot Three Yin upward dissipation. Accumulation is like stone in soil, growing daily. Drawing accumulation with accumulation, becoming large over time. Though hard as bedrock, turning like quicksand, this is Heaven leaving a path for humans.
33. Someone might ask what accumulation actually resembles. I say: Examining medical texts, yin-yang disharmony, zang-fu weakness, irregularity of four Qi and seven emotions lead to accumulation. Long-term becomes mass (Zheng Jia), mid-stage phlegm-fluid retention, right-side food stagnation, left-side dead blood. Based on my experience over the years, these are separate diseases; accumulation is not so. Why? It is hard as stone, flows like sand, its substance resembling small water bubbles. Bubbles are not disease themselves; increasing from few to many causes disease, like river floodwaters gathering foam into large blocks, composed of accumulated small bubbles. How does the human body have this? Let me illustrate. Like leftover food at home, heating causes sourness and bubbling; delaying further brings white foam surging, all due to retained heat. Similarly in the abdomen, irregular eating causes heat retention in the Stomach, occasionally causing acid regurgitation. Qi steams and sours, eventually forming bubbles. Bubbles are light and floating, moving with qi first, circulating through limbs and orifices. Qi can turn back, but small bubbles stagnate and adhere, accumulating daily into strips and blocks. Wherever pores are blocked, hundred diseases arise. Lifting allows movement; rubbing disperses them, supporting the bubble theory. Since childhood, I had accumulation under the right rib, blocking the heart area, diagnosed as Fuliang (hidden beam), longstanding, disappeared after rubbing. Also, tinea on my left arm, internally like fine millet, healed after complete rubbing, proving the bubble theory. Winter cough with phlegm, frostbite on hands/feet, all healed after rubbing. Thus, I know coughing is caused by accumulation tips piercing/sticking to the lung tube; long-term hemoptysis is due to large accumulation bursting the lung tube, hence bright red blood. If accumulation dissipates and grows harmoniously, bleeding stops and heals; otherwise, massive hemorrhage occurs. Extending to dysphagia, accumulation forms strips/blocks squeezing the esophagus, separating Yang, closing Yin. Is this not caused by accumulation? Other diseases can be inferred similarly, yet fundamentally stem from yin-yang disharmony. Yin, Yang, Qi, Blood generate each other; how can they be disharmonious? Like a harmonious couple, if petty people interfere, separation ensues. Petty people are accumulation; must we not urgently remove it?
34. All beings endowed with vital Qi inevitably get sick. Objects cannot self-heal, but humans can. Heaven's generation of humans is uniquely dense. Obtaining this rubbing method allows not only self-treatment of existing diseases but also preventing disease before it arises. Is this not what Suwen refers to as "Perfect Ones treat disease before it arises, not after"? Speaking to others: "I cannot," is unwillingness, not inability. Accepting that one cannot dwell in Benevolence and follow Righteousness is self-abandonment. Is it pitiable? Or not? Mencius said: "For paulownia and catalpa trees of arm-width, if one wishes them to grow, everyone knows how to nurture them. Do we love our bodies less than trees?" Even without all-day labor, one can steal half a day of leisure anywhere. Ascending to two of the Five Blessings, avoiding three of the Six Extremes, depends on oneself. Those unable to model themselves, compare with fifteen-to-sixteen-year-old boys. Just as pulse diagnosis reveals presence of accumulation, treating humans with humans restores one's original face, stopping when disease-free. This is not seeking hidden mysteries or acting strangely.
35. I often sigh at the confusion of those managing life. Wanting disease while forbidding disease is confusing. Food and sex are great desires; lacking moderation and timing, excess generates illness, isn't this wanting disease? Death and suffering are great evils; cooling, heating, attacking, tonifying, hastily relying on doctors, isn't this forbidding disease? Even if medicine cures disease, Qi and Blood are depleted. Why not regulate beforehand? Not knowing that taking medicine relies on strong personal Qi to execute it; otherwise, efficacy is hard to see. Some suffer from medicine-induced illness and use more medicine to treat it, burdening humans. Tonics are especially unreliable. Nothing tonifies better than grains and livestock. If one eats nothing but takes tonics, can one prolong spirit and life? People know this is impossible. As for Ginseng, it is merely hot-natured, originally unable to tonify human vital Qi. Without disease, regulating with it is superfluous; with disease, using it causes immediate harm. What joy is there in claiming wealth and name while harming oneself? Proverb says: Medicine treats non-fatal diseases; Buddha saves destined people. Therefore, to treat fatal diseases, one should abandon medicine and seek rubbing and sunning. Attaching this for admonition, I consider it a karmic connection. Acute diseases: not eating, feeling hungry heals. New diseases: rubbing and sunning heal. Old diseases: long rubbing and sunning heal. That is all.
36. Last winter, I met Sun Zhenren discussing Xiu Kunlun. Expanding on it, step-by-step effectiveness emerged. Like reaching the end of mountains and rivers, suddenly seeing willows dark and flowers bright, the realm is inconceivable, hard to recall moments later. Recording anytime, anywhere, directly transcribing without literary embellishment. Intent is sharing goodness, not minding detailed speech, despite repetitions and contradictions. Like touring mountains, encountering beautiful scenery alone, happily returning to tell others, unconsciously becoming messy. Vast desire to help growth, only wanting people to know rubbing works and doing it. Speech is general, failing to convey full meaning. If indeed capable ones exist, they attain Dao naturally, experiencing another realm, like Shanxi road, overwhelmed by sights. Light and scenery also promote sharing goodness, telling future generations, having ample teachers. Who has time to judge my words' correctness? If not, one might say paths between mountain trails must not be blocked by weeds, making my words seem nonexistent. Meeting or not, destined or not, exhaust my heart; believing or not, accumulation or not, leave to others' will.
37. From self-rubbing until now, listing peers' effective rubbing results: hand soreness/numbness, protruding Adam's apple/exposed teeth, neck scrofula, eye opacity, nasal drip with hemorrhoids, white tumors on face, intermittent throat bi, difficulty turning over in sleep, fingers unusable, tinea on legs. All healed by rubbing cheeks/Jiache and Haidi. Regarding my own long-standing accumulations and diseases, healing by rubbing is scattered previously mentioned. Again, anyone practicing rubbing never suffers dizziness/headache, unanimous voice, clear proof of immortality via Xiu Kunlun.
38. Starting rubbing at Jiache, ending at Haidi, the experienced realms are as such. If accumulation depth varies, rubbing order differs, different paths lead to same goal, originally no rigid rules. Over a year of effort, old accumulations entirely removed, eyes/ears renewed clarity, hands/feet convenient, impotence restored, bald hair regrown, truly unaware of being seventy. Strength not equal to youth, what can an old general do? Only wish future generations practice during prime years, surely doubling energy, building careers early. Try effectively, widely transmit, reach the other shore together. This is my hope!