是故刺法有全神养真之旨，亦法有修真之道，非治疾也，故要修养和神也。道贵常存，
补神固根，精气不散，神守不分，然即神守，而虽不去，亦能全真。人神不守，非达至
真，至真之要，在乎天玄，神守天息，复入本元，命曰归宗。
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刺法，所以全神养真也，是故刺法有全神养真之旨焉，亦其法有修真之道焉，非但治疾
也。非治疾，故要修养和神也。道贵常存，常存则补神固根，能如是也，则精气不散，而神守不分。然
即神守而疾虽不去，亦全真矣。所以然者，重内守之神，非治疾也。苟人神不守，非能达乎至真，以
至真之要，在乎天玄，不在形身也。神守而天息根据，复入本元，命曰归宗。刺法有修真之道，有全神
养真之旨，其洵然乎？
此复申明上编之义。上编论升降迁正退位，及刚柔干支失守，民病疫疠，三虚暴亡，十二官相失，各
有刺法。帝更欲宣畅其旨，故又探诸岐伯以明之，名《本病论》者，盖本上编刺法之病，以为论也。
黄帝问曰∶天元九窒，余已知之，愿闻气交，何名失守？
上编论升降不前，乃九星窒抑。帝承上编之义，故曰天元九窒，余已知之，更欲详明气交失守之义。
岐伯曰∶谓其上下升降，迁正退位，各有经论，上下各有不
前，故名失守也，是故气交失易位，气交乃变，变易非常，即四时失序，万化不安，变民病也。
帝云天元九窒，余已知之者，谓其上下升降迁正退位之理，各有经以论之也。问气交何名失守者，亦
上下各有不前，故名失守也，气交则易位，是故气交失易位，则气交乃变，变易非常，实时
序乃失，致万化不安，变民病也。
帝曰∶升降不前，愿闻其故。气交有变，何以明之？
气交，即升降之义，故合升降以问气交。
岐伯曰∶昭乎问哉！明乎道矣。气交有变，是谓天地机，但欲
降而不得降者，地窒刑之。又有五运太过，而先天而至者，即交不
前，但欲升而不得其升，中运抑之。但欲降而不得其降，中运抑
之。于是有升之不前，降之不下者，有降之不下，升而至天者，有
升降俱不前，作如此之分别，即气交之变，变之有异常，各各不同，灾有微甚者也。
气交有变，是谓天地之机。天地机，旋转者也。今但欲降而不得降者，乃地司窒刑之，有如前篇所云也。
又有五运之气太过，先天而至者，夫五运太过则上下受制，即气交亦不前矣。有但欲升而不得其升，乃中
运制抑之，有但欲降而不得其降，亦中运制抑之。于是有升之不前，降之不下者矣，有降之不下，升而至天
者矣。由此推之，有升之不前，降而至地者矣。不言者省文也。又有升降俱
不前者矣。作如此之分别，即气交之变，变之有异常，各各不同，而灾因有微甚者也。
帝曰∶愿闻气交遇会胜抑之由，变成民病，轻重何如？
承五运太过，中运抑之，及灾有微甚之言而复问也。
岐伯曰∶胜相会，抑伏使然。是有故辰戌之岁，木气升之，主
逢天柱，胜而不前。又遇庚戌，金运先天，中运胜之，忽然不前。
木运升天，金乃抑之，升而不前，即清生风少，肃杀于春，露霜复
降，草本乃萎。民病瘟疫早发，咽嗌乃干，四肢满，肢节皆痛。久
而化郁，即大风摧拉，折陨鸣紊。民病卒中偏痹，手足不仁。
支，肢同，卒，音促，下俱同，中，去声。
始焉受制，既乃复也，故胜相会，乃抑伏使然。是故辰戌之岁，太阳司天，厥阴木气升为左间，主逢
天柱，则金星胜，而木不前。又遇庚戌，庚为金运，故金运先天，化运在中，故中运升之。
有所制胜，则忽然不前。夫木运欲升天。金气乃抑之，则升而不前。盖金为清肃之气，木为风动之气，
故即清气生而风气少。肃杀之气行于春，则露霜复降，草木乃萎，民病瘟疫早发，咽嗌乃干，
燥金胜也。四肢满，肢节皆痛，风木病也。久而化郁，木先郁而后发也。木郁而发，即大风摧拉，折陨鸣紊，
民病卒中偏痹，手足不仁，风病也。
是故巳亥之岁，君火升天，至窒天蓬，胜之不前。又厥阴木迁
正，则少阴未得升天，水运以至其中者。君火欲升，而中水运抑
之，升之不前，即清寒复作，冷生旦暮。民病伏阳，而内生烦热，
心神惊悸，寒热间作。日久成郁，即暴热乃至，赤风瞳翳，化疫温
疠，暖作，赤气瘴，而化火疫，皆烦而燥渴，渴甚，治之以泄之可止。
巳亥厥阴司天，则少阴君火升为左间，主窒天蓬，则水星胜而火不前。又厥阴司天未迁正，则少阴未得
升天矣。若水运以至其中者，君火欲升，而中水运抑之也。升之不前，即清寒复作，冷生旦
暮，水气胜也。民病伏阳，而内生烦热，火气郁也。心神惊悸，火气虚也。寒热间作，水火相争也。日久
成郁，郁而乃发，即暴热乃至矣。赤风火风也，赤风瞳翳，火风交炽，目不明也。化疫温疠，
先病疫，后病疠也，疠为温疠，则疫为火疫，故又曰暖作赤气瘴，而化火疫。温疠火疫，均为热病，故皆烦
而燥渴，渴甚治之以泄之可止，谓泄其火也。
是故子午之岁，太阴升天，主窒天冲，胜之不前，又或遇壬子，木运先天而至者，中木
运抑之也。升天不前，即风埃四起，时举埃昏，雨湿不化，民病风厥涎潮，偏痹不随，胀满。久
而伏郁，即黄埃化疫也，民病夭亡，脸肢腑黄胆，满闭，湿令弗布，雨化乃微。
子午之岁，少阴司天，则太阴土气升为左间。主窒天冲，则木星胜而土不前。又或遇壬子，壬为木运，木
运先天而至者，则中木运抑之也。太阴升天不前，即风埃四起，时举埃昏，风气胜也。雨
湿不化，土气虚也。民病风厥延潮，风湿病也。偏痹不随，胀满，亦风湿病也。久而伏郁，郁乃发，即黄埃化
疫也。民病夭亡，脸肢腑黄胆，满闭，湿令弗布，雨化乃微，土疫病也。
是故丑未之年，少阳升天，主窒天蓬，胜之不前。又或遇太阴未迁正者，即太阴未升天
也。水运以至者，升天不前，即寒雾反布，凛冽如冬，水复涸，冰再结，喧暖更作，冷复布之。
寒喧不时。民病伏阳在内，烦热生中，心神惊骇，寒热间争，以久成郁，
即暴热乃生，赤风气瞳翳，化成疫疠，乃化作伏热内烦，痹而生厥，甚则血溢。
丑未之年，太阴司天，少阳相火升为左间，主窒天蓬，水星胜之，火气不前。又或遇太阴未迁正者，
即少阴未升天也。辛为水运，水运以至者，则火气升天不前，即寒零反布，凛冽如冬，水涸而冰再结，水气
胜也。喧暖乍作，冷复布之，寒胜热也。乍喧乍寒，故寒喧不时。民病伏阳在内，至伏热内烦，与巳亥之岁
同。寒制其热，水胜火虚，故痹而生厥，甚则血溢，火郁发也。
是故寅申之年，阳明升天，主窒天英，胜之不前。又或遇戊申戊寅，火运先天而至，金
欲升天，火运抑之，升之不前，实时雨不降，西风数举，咸卤燥生。民病上热喘嗽血溢，久
而化郁，即白埃翳雾，清生杀气，民病胁满悲伤，寒鼽嚏，嗌干，手折皮肤燥。
数音朔。
寅申之年，少阳司天，阳明金气升为左间，主窒天英，火星胜之，金气不前。又或遇戊申戊寅，火运
先天而至，金欲升天，火运抑之，则升之不前矣。实时雨不降，火气胜也。西风数举，咸卤燥生，金气郁也。
民病上热喘嗽血溢，火病也。久而化郁，郁久而发病也，即白埃翳雾，清生杀气，秋金之气也。民病胁
满悲伤，寒鼽嚏嗌干，手折皮肤燥，金刑之病也。
是故卯酉之年，太阳升天，主窒天芮，胜之不前，又遇阳明未迁正者，即太阳未升天也。土运
以至，水欲升天，土运抑之，升之不前，即湿雨热蒸，寒生雨间。民病注下，食不及化，久而成郁，
冷来客热，冰雹卒至。民病厥逆而哕，热生于内，气痹于外，足胫 疼，反生心悸懊热，暴烦而复厥。
间，如字。
卯酉之年，阳明司天，太阳水气升为左间，主窒天芮，土星胜之，水气不前。又遇阳明司天未迁正
者，即太阳左间未升天也。土运以至，太阳水气欲升天，而土运抑之，则升之不前矣。即湿雨热
蒸，湿兼热也。寒生雨间，湿兼寒也。民病注下，食不化，土湿病
也。久而成郁，郁久而水病发也。冷来客热，冰雹卒至，水气之寒也。民病厥逆而哕，水寒病也。热生于
内，气痹于外，气痹于外故足胫 疼，热生于内故反生心悸。热生于内，气痹于外，故郁热暴烦而复厥。
黄帝曰∶升之不前，余已尽知其旨。愿闻降之不下，可得明乎？
问意与前篇同。
岐伯曰∶悉乎哉问也！是谓天地微旨，可以尽陈斯道。所谓升
已必降也，至天三年，次岁必降，降而入也，始为左间也。如此升降往来，命之六纪者矣。
至天三年，如少阴为司天左间，则次年少阴司天三年则为右间。三年之后，降而入地，始为地之
左间。如此升降往来，无有己时，命之六十年之六纪者矣。
是故丑未之岁，厥阴降地，主窒地晶，胜而不前。又或遇少阴未退位，即厥阴未降下，金运
以至中，金运承之，降之未下，抑之变郁，木郁降下，金承之，降而不下。埃埃远见，白气承之，风举
埃昏，清燥行杀，霜露复下，肃杀布令，久而不降。抑之化郁，即作风燥相伏，喧而反清，
草木萌动，杀霜，乃蛰未见，惧清伤脏。
见，音现，余同。
丑未太阴司天，则辰戌太阳在泉。厥明降地为地之左间，主窒地晶，金胜木也，胜之而厥阴不前。
又或遇上年司天少阴未退位，即厥阴未降下矣。厥阴，木也，金运以至其中，则金运承之，承乃
制也，承制之，则降之未下，抑之则变郁矣。夫木欲降下，金承之，降而不下，则巷埃远见，而金之白
气承之。风举埃昏，风气盛也。清燥行杀，霜露复下，肃杀布令，金气胜也。郁久而木不降，
则抑之化郁，即风燥相伏，喧而反清，时惟春也，草木萌动而杀以霜，蛰虫乃蛰而时未见， 清气之伤脏也。
是故寅申之岁，少阴降地，主窒地玄，胜之不入。又或遇丙申
丙寅，水运太过，先天而至。君火欲降，水运承之，降而不下，即
彤云才见，黑气反生，喧暖如舒，塞常布雪，凛冽复作，天云惨凄，久而不降。伏之化郁，
寒胜复热，赤风化疫，民病面赤心烦，头痛目眩也，赤气彰而温病欲作也。
寅申少阳司天，则巳亥厥阴在泉，少阴降地，为地之左间。主窒地玄，水胜火也，胜之而火不前。又
或遇丙申丙寅，丙为水运太过，先天而至，君火欲降，水运承制之。降而不下，即火气之彤云
才见，而黑气反坐。喧暖之阳气如舒，而寒常布雪，水气本寒，故凛冽复作，天云惨凄。久而不降，则抑
伏之而化郁矣。郁极而复，则始焉寒胜者，今乃复热矣。复热故赤风化为温疫，民病面赤心
烦，头痛目眩，皆火郁乃发之病。是以火气彰而温病欲作也。
是故卯酉之岁，太阴降地，主窒地苍，胜之不入。又或少阳未退位者，即太阳未得降也，或
木运以至，木运承之，降而不下，即黄云见而青霞彰，郁蒸作而大风，雾翳埃胜，折陨乃作，久
而不降也。伏之化郁，天埃黄气，地布湿蒸，民病四肢不举，昏眩，肢节痛，腹满填臆。
卯酉之岁，阳明司天，则子午少阴在泉，太阴降地为地之左间。主窒地苍，木胜土也，木胜之而土
不入。又或上年少阳司天未退位者，即太阴未得降也。或丁酉丁卯木运以至，木运承制之，则
太阴降而不下矣。如是即土色之黄云见，而木之青霞彰，土之郁蒸作，而木起大风。土湿之雾翳埃胜，而风
木之折陨乃作，且久而不降也。久伏之而化郁，郁乃发，故天埃黄气，地布湿蒸，民病四肢
不举，昏眩，肢节痛，腹满填臆，皆土郁乃发之病也。
是故辰戌之岁，少阳降地，主窒地玄，胜之不入。又或遇水运太过，先天而至也，水运承之，
降而不下，即彤云才见，黑气反生，喧暖欲生，冷气卒至，甚即冰雹也。久而不降，伏之化郁，冷
气复热，赤风化疫。民病面赤心烦头痛目眩也，赤气彰而热病欲作也。
辰戌太阳司天，则丑未太阴在泉，少阳降地为地之左间。主窒
地玄，水胜火也，水胜之而火不前。又或遇丙戌丙辰，水运太过，
先天而至也。水运承之，火气降而不下矣，彤云才见。以下，大意与少阴同。
是故巳亥之岁，阳明降地，主窒地彤，胜而不入。又或遇太阴
未退位，即阳明未得降，即火运以至之，火运承之不下，即天清而
肃，赤气乃彰，喧热反作，民皆昏倦，夜卧不安，咽干引饮，燠热内烦，大清朝暮，喧还复作。
久而不降，伏之化郁，天清薄寒，远生白气，民病掉眩，手足直而不仁，两胁作痛，满目忙忙。
巳亥厥阴司天，则寅申少阳在泉，阳明降为地之左间。主窒地彤，火气胜之，火胜之而金不入。
又或遇上年太阴未退位，即阳明未得降也。岁当戊申戊寅，即火运以至之，火运承制之，而金不
下，即天清而肃，则赤气乃彰，喧热反作，火胜金也。民病昏倦，夜卧不安，不清宁也。咽干引饮，懊
因此，针刺疗法有着保全精神、涵养真气的宗旨，其中也蕴含着修持本真的道理，这不仅仅是为了治疗疾病，更重要的是修养身心、调和神气。道的可贵在于恒常存在，若能恒常存在，就能补益神气、巩固根基，使精气不耗散，神气守持而不分离。即使如此，只要神气守持，即便病邪未去，也能保全真气。如果人的神气不能守持，就无法达到至真的境界。至真的关键，在于深奥的天道玄机，神气与天息相合，重新回归本元，这就叫做“归宗”。
刺法，是用来保全精神、涵养真气的，所以刺法有保全精神、涵养真气的宗旨，也有修持本真的道理，并不仅仅是为了治疗疾病。因为不只是为了治疗疾病，所以关键在于修养和调神气。道贵在恒常存在，恒常存在就能补神固根，如果能做到这样，那么精气就不会耗散，神气就能守持而不分散。然而，即使神气守持，如果病邪不去，也能保全真气。之所以这样，是因为重视内在守持的神气，而非仅仅治疗疾病。假如人的神气不能守持，就不能达到至真之境。至于至真的关键，在于深奥的天道玄机，而不在形体身体上。神气守持并与天息相应，重新回归本元，这就叫做“归宗”。刺法确实拥有修持本真的道理和保全精神、涵养真气的宗旨，难道不是这样吗？
这里再次阐明上一编的含义。上一编论述了气机升降、迁正退位，以及刚柔干支失守导致民众患瘟疫疫病、三虚暴亡、十二脏腑功能失调等情况，并分别提出了相应的刺法。黄帝希望进一步阐发其旨意，所以又向岐伯探问以明确其义，命名为《本病论》，大概是基于上一编刺法所针对的病证来进行论述的。
黄帝问道：关于天元九窒（天道运行的九种阻滞），我已经知道了，希望能听听关于“气交”什么情况下称为“失守”？
上一编论述的气机升降不前，是由于九星窒抑所致。黄帝承接上一编的含义，所以说天元九窒我已经知道了，现在更想详细明了气交失守的意义。
岐伯说：所谓上下气机的升降、迁正退位，各有经典论述。如果上下气机都有升降不前的情况，就叫做“失守”。因此，气交发生位置改变，气交就会发生变化，这种变化不同于常态，就会导致四季时序紊乱，万物化生不安，从而引发民众的疾病。
黄帝说：我提到天元九窒已经知道，是指上下升降迁正退位的原理，各有经典来论述。我问气交为什么叫失守，也是因为上下气机都有升降不前，所以叫失守。气交就会发生位置改变，因此气交失易位，气交就会变化，变化异常，导致时序失序，致使万物化生不安，从而引发民众的疾病。
黄帝说：升降不前，我想听听其中的原因。气交有了变化，如何说明它呢？
岐伯说：问得真好啊！明白其中的道理了。气交的变化，被称为天地的机理。只是想要下降而不能下降的，是被地气窒塞刑罚所致。又有五运之气太过，先于时令而至的情况，也就是气交升降不前，只是想要上升而不能上升，被中运所抑制。只是想要下降而不能下降，也是被中运所抑制。于是就有上升不前的，有下降不下的；有下降不下的，有上升直达天部的；有升降都不前来的。做出这样的区分，就是气交的变化，变化异常，各不相同，灾害也有轻微和严重的区别。
气交有变化，这就是天地的机理。天地机理是旋转运动的。现在只是想要下降而不能下降的，是被地司窒塞刑罚所致，就像前面篇章所说的那样。又有五运之气太过，先于时令而至的，五运太过则上下受制，气交也就升降不前的了。有只是想要上升而不能上升的，是被中运制抑；有只是想要下降而不能下降的，也是被中运制抑。于是就有上升不前的，有下降不下的；有下降不下的，有上升直达天部的。由此推断，还有上升不前的，下降直达地部的。不说这些是为了省略文字。还有升降都不前来的。做出这样的区分，就是气交的变化，变化异常，各不相同，灾害因此有轻微和严重的区别。
黄帝说：希望能听听气交遇到胜复相会、抑制的原因，以及变成民众疾病后，轻重程度如何？
承接上文五运太过、中运抑制，以及灾害有轻微严重的话，进而发问。
岐伯说：胜气与相气相会，抑制伏藏就是这样造成的。比如在辰戌之年，木气要上升，主气遇到天柱星（金星）的克制，胜气太强而木气上升不前。如果遇到庚戌年，金运先天而至，中运金气胜之，木气忽然上升不前。木运想要升天，金气就抑制它，导致上升不前，于是清肃之气生而风气少，肃杀之气行于春季，露霜再次降下，草木枯萎。民众容易患上早发的瘟疫，咽喉干燥，四肢胀满，肢体关节都疼痛。时间久了郁结化发，就会出现大风摧折，树木折断，雷声纷乱。民众容易患上中风偏瘫痹症，手足麻木不仁。
起初受到制约，后来就会恢复，所以胜气相会，是抑制伏藏造成的。因此在辰戌之年，太阳司天，厥阴木气上升为左间，主气遇到天柱星，金星胜而木气不前。又遇到庚戌年，庚为金运，所以金运先天，化运在中，中运抑制木气上升。有所制胜，就忽然不前。木运想要升天，金气就抑制它，导致上升不前。因为金是清肃之气，木是风动之气，所以清气生而风气少。肃杀之气行于春，露霜复降，草木枯萎，这是燥金胜的表现。四肢胀满，肢体关节疼痛，这是风木病的表现。时间久了郁结化发，木先郁而后发。木郁而发，就是大风摧折，树木折断，雷声纷乱，民众患上中风偏瘫痹症，手足不仁，这是风病的表现。
因此在巳亥之年，君火要升天，至窒于天蓬星（水星）的克制，胜气太强而上升不前。又遇到厥阴木气迁正，少阴君火未能升天，水运到达中间，君火想要升天，被中运的水气抑制，上升不前。于是清寒之气再次发作，早晚产生寒冷。民众体内伏阳，内生烦热，心神惊悸，寒热交替发作。日子久了形成郁结，突然热气到来，出现赤色风邪引起的眼疾，化为温疠疫病，温暖之气作祟，红色瘴气弥漫，化为火疫，都表现为烦躁口渴，口渴严重时，用泄法治疗可以停止。
巳亥年厥阴司天，少阴君火上升为左间，主气窒于天蓬星，水星胜而火气不前。又厥阴司天未迁正，少阴君火就未能升天。如果水运到达中间，君火想要升天，被中运水气抑制。上升不前，清寒之气再次发作，早晚生冷，这是水气胜的表现。民众体内伏阳，内生烦热，这是火气郁结的表现。心神惊悸，这是火气虚的表现。寒热交替发作，这是水火相争。日子久了形成郁结，郁极乃发，突然热气到来。赤风是火风，赤风瞳翳，是火风交炽，眼睛不明。化为温疠疫病，先病疫，后病疠，疠为温疠，则疫为火疫，所以又说温暖作祟，红色瘴气弥漫，化为火疫。温疠火疫都是热病，所以都烦躁口渴，口渴严重时用泄法可以停止，意思是泄其火气。
因此在子午之年，太阴湿土要升天，主气窒于天冲星（木星）的克制，胜气太强而上升不前。又遇到壬子年，木运先天而至，中运木气抑制它。太阴湿土升天不前，于是风沙四起，时常尘土飞扬，雨湿之气不能化生，民众患上风厥痰潮，半身不遂，腹胀满。时间久了伏郁化发，黄埃化为疫病，民众夭折，面部肢体发黄，黄疸，胀满闭塞，湿气令不行，雨化减弱。
子午年少阴司天，太阴湿土气上升为左间。主气窒于天冲星，木星胜而土气不前。又遇到壬子年，壬为木运，木运先天而至，中运木气抑制它。太阴湿土升天不前，风沙四起，时常尘土飞扬，这是风气胜的表现。雨湿不化，这是土气虚的表现。民众患风厥痰潮，是风湿病。半身不遂，胀满，也是风湿病。时间久了伏郁，郁极乃发，黄埃化为疫病。民众夭折，面部肢体发黄，黄疸，胀满闭塞，湿气令不行，雨化减弱，这是土疫病。
因此在丑未之年，少阳相火要升天，主气窒于天蓬星（水星）的克制，胜气太强而上升不前。又遇到太阴湿土未迁正，即太阴湿土未升天。水运到达，少阳相火升天不前，于是寒雾反而遍布，凛冽如冬，水液枯竭，冰层再结，喧暖之气再次发作，冷气又布散。寒暑不时。民众体内伏阳，烦热生于内，心神惊骇，寒热相争，日久成郁，突然热气产生，赤色风邪引起眼疾，化成疫病疠气，化作伏热内烦，痹症而生厥逆，甚至血溢。
丑未年太阴司天，少阳相火上升为左间，主气窒于天蓬星，水星胜而火气不前。又遇到太阴湿土未迁正，即少阴君火未升天。辛为水运，水运到达，火气升天不前，于是寒雾反布，凛冽如冬，水涸冰结，这是水气胜的表现。喧暖乍作，冷气复布，寒胜热。乍喧乍寒，所以寒暑不时。民众体内伏阳，至伏热内烦，与巳亥之年相同。寒制其热，水胜火虚，所以痹症而生厥逆，甚至血溢，这是火郁发越的表现。
因此在寅申之年，阳明燥金要升天，主气窒于天英星（火星）的克制，胜气太强而上升不前。又遇到戊申或戊寅年，火运先天而至，金欲升天，火运抑制它，上升不前。于是实时雨水不降，西风频起，咸卤燥气产生。民众上部发热，气喘咳嗽，吐血，时间久了化郁，白埃遮蔽雾气，清肃产生杀气，民众胁肋胀满悲伤，鼻塞流清涕打喷嚏，咽喉干燥，手部皮肤枯槁干燥。
寅申年少阳司天，阳明燥金气上升为左间，主气窒于天英星，火星胜而金气不前。又遇到戊申戊寅年，火运先天而至，金欲升天，火运抑制它，上升不前。实时雨水不降，火气胜。西风频起，咸卤燥生，金气郁。民众上部发热气喘咳嗽吐血，是火病。时间久了化郁，郁久发病，白埃遮蔽雾气，清肃产生杀气，这是秋金之气。民众胁肋胀满悲伤，鼻塞流清涕打喷嚏，咽喉干燥，手部皮肤枯槁干燥，是金气刑克之病。
因此在卯酉之年，太阳寒水要升天，主气窒于天芮星的克制，胜气太强而上升不前。又遇到阳明燥金未迁正，即太阳寒水未升天。土运到达，水欲升天，土运抑制它，上升不前。于是湿雨热蒸，寒冷生于雨中。民众腹泻，食物不能消化，时间久了成郁，冷气来客居热位，冰雹突然来到。民众厥逆且呃逆，热生于内，气痹于外，足胫疼痛，反而产生心悸懊恼热，突然烦躁然后又厥逆。
卯酉年阳明司天，太阳寒水气上升为左间，主气窒于天芮星，土星胜而水气不前。又遇阳明司天未迁正，即太阳左间未升天。土运到达，太阳水气欲升天，被土运抑制，上升不前。湿雨热蒸，湿兼热。寒生雨间，湿兼寒。民众腹泻，食不化，是土湿病。时间久了成郁，郁久水病发。冷来客热，冰雹卒至，是水气之寒。民众厥逆呃逆，是水寒病。热生于内，气痹于外，气痹于外故足胫疼痛，热生于内故反生心悸。热生于内，气痹于外，故郁热暴烦而复厥。
黄帝说：上升不前，我已经完全知道了其含义。希望能听听下降不下，可以说明吗？
问意与前篇相同。
岐伯说：问得真详尽啊！这是天地微妙的旨意，可以详尽陈述这个道理。所谓升完必降，到了天部三年，次年必须下降，下降而入地，开始成为地之左间。如此升降往来，称之为六纪。
到了天部三年，比如少阴作为司天左间，则次年少阴司天三年则为右间。三年之后，下降而入地，开始成为地之左间。如此升降往来，没有尽头，称之为六十年中的六纪。
因此在丑未之年，厥阴木气要降地，主气窒于地晶星（金星）的克制，胜气太强而下降不前。又遇到少阴君火未退位，即厥阴木气未降下，金运到达中间，金运承袭克制，下降不下，抑制变郁。木气欲降，金气承袭，降而不下。尘埃远现，白色金气承袭，风举尘埃昏暗，清燥行杀，霜露复下，肃杀布令，时间久了不降。抑制化郁，作风燥相伏，喧暖反而清冷，草木萌动，遭受霜杀，蛰虫未见，惧怕清冷损伤内脏。
丑未年太阴司天，则辰戌太阳在泉。厥阴降地为地之左间，主气窒于地晶星，金胜木，胜之而厥阴不前。又遇到上年司天少阴未退位，即厥阴未降下。厥阴属木，金运到达中间，则金运承袭，承乃制也，承制之，则降之未下，抑之则变郁。木欲降下，金承袭，降而不下，则尘埃远见，而金之白气承袭。风举埃昏，风气盛。清燥行杀，霜露复下，肃杀布令，金气胜。郁久而木不降，则抑之化郁，作风燥相伏，喧暖反而清冷，时惟春季，草木萌动而受霜杀，蛰虫乃蛰而时未见，是清气伤脏。
因此在寅申之年，少阴君火要降地，主气窒于地玄星（水星）的克制，胜气太强而下降不入。又遇到丙申或丙寅年，水运太过，先天而至。君火欲降，水运承袭克制，降而不下。于是彤云才见，黑气反生，喧暖如舒，经常布雪，凛冽复作，天云惨凄，时间久了不降。伏之化郁，寒胜复热，赤风化疫，民众面赤心烦，头痛目眩，赤气彰而温病欲作。
寅申年少阳司天，则巳亥厥阴在泉，少阴降地为地之左间。主气窒于地玄星，水胜火，胜之而火不前。又遇丙申丙寅，丙为水运太过，先天而至，君火欲降，水运承制之。降而不下，火气之彤云才见，而黑气反坐。喧暖之阳气如舒，而寒常布雪，水气本寒，故凛冽复作，天云惨凄。久而不降，则抑伏之而化郁。郁极而复，始焉寒胜者，今乃复热矣。复热故赤风化为温疫，民众面赤心烦，头痛目眩，皆火郁乃发之病。是以火气彰而温病欲作也。
因此在卯酉之年，太阴湿土要降地，主气窒于地苍星（木星）的克制，胜气太强而下降不入。又遇到少阳相火未退位，即太阴湿土未得降，或者木运到达，木运承袭克制，降而不下。于是黄云见而青霞彰，郁蒸作而大风，雾翳埃胜，折陨乃作，时间久了不降。伏之化郁，天埃黄气，地布湿蒸，民众四肢不举，昏眩，肢节痛，腹满填臆。
卯酉年阳明司天，则子午少阴在泉，太阴降地为地之左间。主气窒于地苍星，木胜土，木胜之而土不入。又上年少阳司天未退位，即太阴未得降。或丁酉丁卯木运以至，木运承制之，则太阴降而不下。如是即土色之黄云见，而木之青霞彰，土之郁蒸作，而木起大风。土湿之雾翳埃胜，而风木之折陨乃作，且久而不降也。久伏之而化郁，郁乃发，故天埃黄气，地布湿蒸，民众四肢不举，昏眩，肢节痛，腹满填臆，皆土郁乃发之病也。
因此在辰戌之年，少阳相火要降地，主气窒于地玄星（水星）的克制，胜气太强而下降不入。又遇到水运太过，先天而至，水运承袭克制，降而不下。于是彤云才见，黑气反生，喧暖欲生，冷气卒至，甚则冰雹。时间久了不降，伏之化郁，冷气复热，赤风化疫。民众面赤心烦头痛目眩，赤气彰而热病欲作。
辰戌年太阳司天，则丑未太阴在泉，少阳降地为地之左间。主气窒于地玄星，水胜火，水胜之而火不前。又遇丙戌丙辰，水运太过，先天而至。水运承之，火气降而不下矣，彤云才见。以下大意与少阴同。
因此在巳亥之年，阳明燥金要降地，主气窒于地彤星（火星）的克制，胜气太强而下降不入。又遇到太阴湿土未退位，即阳明燥金未得降，火运到达，火运承袭克制不下。于是天清而肃，赤气乃彰，喧热反作，民众皆昏倦，夜卧不安，咽干引饮，燠热内烦，大清朝暮，喧还复作。时间久了不降，伏之化郁，天清薄寒，远生白气，民众掉眩，手足直而不仁，两胁作痛，满目忙忙。
巳亥年厥阴司天，则寅申少阳在泉，阳明降为地之左间。主气窒于地彤星，火气胜之，火胜之而金不入。又遇上年太阴未退位，即阳明未得降。岁当戊申戊寅，即火运以至之，火运承制之，而金不下，即天清而肃，则赤气乃彰，喧热反作，火胜金也。民众昏倦，夜卧不安，不清宁也。咽干引饮，懊
Therefore, the method of acupuncture possesses the principle of preserving spirit and nourishing true qi. It also embodies the way of cultivating authenticity. This is not merely for treating diseases, but primarily for cultivating and harmonizing the spirit. The Dao values constant existence; if it exists constantly, it replenishes the spirit and consolidates the root, ensuring that essence and qi do not dissipate, and the spirit remains guarded and undivided. Even so, as long as the spirit is guarded, even if the pathogen has not departed, one can still preserve true qi. If a person's spirit fails to remain guarded, they cannot attain the utmost truth. The essence of the utmost truth lies in the profound mysteries of heaven. When the spirit guards itself and aligns with the breath of heaven, returning to the primal origin, this is called "returning to the source."
The method of acupuncture is used to preserve spirit and nourish true qi. Thus, acupuncture has the principle of preserving spirit and nourishing true qi, and it also contains the way of cultivating authenticity. It is not solely for treating diseases. Because it is not just for treating diseases, the key lies in cultivating and harmonizing the spirit. The Dao values constant existence; constant existence replenishes the spirit and consolidates the root. If one can achieve this, essence and qi will not dissipate, and the spirit will remain guarded and undivided. However, even if the spirit is guarded and the disease persists, true qi can still be preserved. The reason for this is that emphasis is placed on the internally guarded spirit rather than merely treating the disease. If a person's spirit cannot remain guarded, they cannot reach the state of utmost truth. The key to utmost truth lies in the profound mysteries of heaven, not in the physical body. When the spirit is guarded and corresponds with the heavenly breath, returning to the primal origin, this is called "returning to the source." Does acupuncture indeed possess the way of cultivating authenticity and the principle of preserving spirit and nourishing true qi? Is this not so?
This passage reiterates the meaning of the previous section. The previous section discussed the ascending and descending movements, the transition and withdrawal of positions, and how the loss of control over rigid and soft stems and branches leads to epidemics, sudden death due to three deficiencies, and dysfunction among the twelve organs, each having specific acupuncture methods. The Yellow Emperor wished to further elucidate these principles, so he consulted Qibo to clarify them, naming this chapter "On the Root of Disease" (Ben Bing Lun), which discusses diseases based on the acupuncture methods mentioned in the previous section.
The Yellow Emperor asked: Regarding the nine obstructions of Heavenly Origin (Tian Yuan Jiu Zhi), I already know them. I wish to hear about Qi intersection (Qi Jiao); under what circumstances is it called "loss of control" (Shi Shou)?
The previous section discussed ascending and descending movements being hindered by the obstruction of nine stars. Inheriting the meaning of the previous section, the Yellow Emperor stated that he already knew about the nine obstructions of Heavenly Origin and now wished to understand in detail the meaning of loss of control in Qi intersection.
Qibo replied: The ascending and descending movements, transitions, and withdrawals have their respective canonical discussions. If both upper and lower movements fail to advance, it is called "loss of control." Therefore, when Qi intersection undergoes positional change, it transforms. This transformation differs from the norm, leading to disorder in the four seasons and instability in the myriad transformations, thereby causing diseases among the people.
When the Yellow Emperor said he knew about the nine obstructions, he meant that the principles of ascending, descending, transitioning, and withdrawing have canonical discussions. His question about why Qi intersection is called "loss of control" was because both upper and lower movements fail to advance. Qi intersection involves positional change; thus, when Qi intersection loses its proper position, it transforms. This abnormal transformation disrupts the seasonal order, causing instability in the myriad transformations and leading to diseases among the people.
The Yellow Emperor asked: Regarding the failure of ascending and descending movements, I wish to hear the reasons. How can we explain the changes in Qi intersection?
Qi intersection refers to the concept of ascending and descending, so the question combines these concepts.
Qibo said: What an insightful question! You understand the Dao well. Changes in Qi intersection are referred to as the mechanism of Heaven and Earth. Sometimes, there is a desire to descend but inability to do so, caused by the obstruction and punishment of Earthly Qi. Additionally, if the Five Movements (Wu Yun) are excessive and arrive ahead of schedule, the Qi intersection fails to advance. There is a desire to ascend but inability to do so, suppressed by the Central Movement (Zhong Yun). Similarly, there is a desire to descend but inability to do so, also suppressed by the Central Movement. Consequently, some movements fail to ascend, some fail to descend; some fail to descend while others ascend to the heavens; some fail to both ascend and descend. These distinctions illustrate the variations in Qi intersection, where changes are abnormal and diverse, resulting in disasters of varying severity.
Changes in Qi intersection represent the mechanism of Heaven and Earth, which rotates. When there is a desire to descend but inability to do so, it is obstructed by the Earthly Department, as described in previous chapters. If the Qi of the Five Movements is excessive and arrives early, the excessiveness restricts both upper and lower movements, causing Qi intersection to stagnate. Some desire to ascend but are suppressed by the Central Movement; some desire to descend but are similarly suppressed. Thus, some fail to ascend, some fail to descend; some fail to descend while others ascend to the heavens. By inference, there are also cases where ascent fails and descent reaches the earth (omitted for brevity). There are also cases where both ascent and descent fail. These distinctions show that changes in Qi intersection are abnormal and varied, leading to disasters of different severities.
The Yellow Emperor asked: I wish to hear about the causes of victory, convergence, and suppression in Qi intersection, and how the resulting diseases vary in severity.
This follows the discussion on the excessiveness of Five Movements, suppression by the Central Movement, and the varying severity of disasters.
Qibo replied: The convergence of victorious and opposing forces causes suppression. For example, in Chen-Xu years, Wood Qi attempts to ascend but encounters Tian Zhu (Venus), whose superiority prevents advancement. If Geng-Xu year occurs, Metal Movement arrives early (Xian Tian), and the Central Movement suppresses it, causing sudden stagnation. Wood Movement seeks to ascend to heaven, but Metal inhibits it, preventing ascent. Consequently, clear and cold Qi increases while Wind Qi decreases; killing frost descends in spring, causing grass and trees to wither. People suffer from early-onset plagues, dry throat and pharynx, limb fullness, and joint pain. Over time, stagnation transforms into eruption, bringing violent winds, broken trees, and chaotic thunder. People suffer from stroke, hemiplegia, numbness, and paralysis.
Initially constrained, later restored, the convergence of victorious forces causes suppression. In Chen-Xu years, Tai Yang governs the sky, and Jue Yin Wood Qi ascends as the left intercalary. Encountering Tian Zhu, Venus dominates, hindering Wood. In Geng-Xu years, Geng represents Metal Movement, arriving early. The Central Movement suppresses ascent. Victory causes sudden stagnation. Wood seeks to ascend, but Metal inhibits it. Metal is clear and cold; Wood is windy and active. Thus, clear Qi rises, Wind Qi diminishes. Killing frost descends in spring, withering vegetation, indicating Dry Metal dominance. Limb fullness and joint pain indicate Wind Wood pathology. Long-term stagnation leads to eruption. Wood eruption brings violent winds and chaos. Stroke and numbness indicate Wind pathology.
In Si-Hai years, Jun Fire seeks to ascend but is blocked by Tian Peng (Mercury), whose superiority prevents advancement. If Jue Yin Wood transitions to the new position, Shao Yin Jun Fire cannot ascend. Water Movement reaches the center, suppressing Jun Fire's ascent. Clear cold returns, causing chilliness day and night. People experience hidden Yang, internal irritability and heat, palpitations, and alternating chills and fever. Prolonged stagnation erupts into sudden heat, red wind affecting the eyes, transforming into warm plagues. Warmth and red miasma transform into Fire Plague, causing irritability and thirst. Severe thirst is treated by draining.
In Si-Hai years, Jue Yin governs the sky, Shao Yin Jun Fire ascends as the left intercalary. Blocked by Tian Peng, Mercury dominates, hindering Fire. If Jue Yin has not yet transitioned, Shao Yin cannot ascend. If Water Movement reaches the center, it suppresses Jun Fire. Ascension fails, clear cold returns, indicating Water dominance. Hidden Yang and internal heat indicate Fire stagnation. Palpitations indicate Fire deficiency. Alternating chills and fever indicate Water-Fire conflict. Prolonged stagnation erupts into sudden heat. Red wind affects the eyes due to Fire-Wind intensity. Warm plague transforms into Fire plague. Both are heat diseases, causing irritability and thirst. Draining treats Fire.
In Zi-Wu years, Tai Yin seeks to ascend but is blocked by Tian Chong (Jupiter), whose superiority prevents advancement. If Ren-Zi year occurs, Wood Movement arrives early, and the Central Movement suppresses it. Tai Yin fails to ascend, causing dust storms, haze, and failure of rain and dampness to transform. People suffer from wind-jueve, salivary flooding, hemiplegia, and abdominal fullness. Long-term stagnation transforms yellow dust into plague. People die prematurely, suffering from jaundice, abdominal distension, and closure. Dampness fails to spread, rain transformation weakens.
In Zi-Wu years, Shao Yin governs the sky, Tai Yin Earth Qi ascends as the left intercalary. Blocked by Tian Chong, Jupiter dominates, hindering Earth. In Ren-Zi years, Ren represents Wood Movement, arriving early. Central Movement suppresses Tai Yin. Dust storms indicate Wind dominance. Failure of rain/dampness indicates Earth deficiency. Wind-jueve and hemiplegia indicate Wind-Damp pathology. Yellow dust plague indicates Earth plague.
In Chou-Wei years, Shao Yang seeks to ascend but is blocked by Tian Peng (Mercury), whose superiority prevents advancement. If Tai Yin has not yet transitioned, Shao Yang cannot ascend. Water Movement reaches the center, suppressing Shao Yang. Cold fog spreads, resembling winter. Water dries, ice forms again. Warmth returns, then cold. Chills and warmth are irregular. People experience hidden Yang, internal heat, palpitations, and alternating chills/fever. Stagnation erupts into sudden heat, red wind affecting eyes, transforming into plague. Internal heat causes bi syndrome and jueve, potentially leading to bleeding.
In Chou-Wei years, Tai Yin governs the sky, Shao Yang Fire Qi ascends as the left intercalary. Blocked by Tian Peng, Mercury dominates, hindering Fire. If Tai Yin has not transitioned, Shao Yin cannot ascend. Xin represents Water Movement. Cold fog and ice indicate Water dominance. Warmth followed by cold indicates Cold overcoming Heat. Irregular chills/warmth cause hidden Yang and internal heat. Bi and jueve result from Water overcoming Fire. Bleeding indicates Fire eruption.
In Yin-Shen years, Yang Ming seeks to ascend but is blocked by Tian Ying (Mars), whose superiority prevents advancement. If Wu-Shen or Wu-Yin years occur, Fire Movement arrives early, suppressing Yang Ming. Rain fails to descend, west winds blow frequently, creating salty dryness. People suffer from upper heat, coughing, and bleeding. Long-term stagnation creates white dust and mist, generating killing Qi. People experience hypochondriac fullness, sadness, nasal congestion, sneezing, dry throat, and dry skin.
In Yin-Shen years, Shao Yang governs the sky, Yang Ming Metal Qi ascends as the left intercalary. Blocked by Tian Ying, Mars dominates, hindering Metal. Fire Movement suppresses Metal. Lack of rain indicates Fire dominance. West winds and dryness indicate Metal stagnation. Upper heat and coughing indicate Fire pathology. White dust and killing Qi indicate Autumn Metal. Nasal congestion and dry skin indicate Metal oppression.
In Mao-You years, Tai Yang seeks to ascend but is blocked by Tian Rui, whose superiority prevents advancement. If Yang Ming has not yet transitioned, Tai Yang cannot ascend. Earth Movement reaches the center, suppressing Tai Yang. Wet rain and heat steam, with cold interspersed. People suffer from diarrhea and indigestion. Long-term stagnation brings cold guests, hail, jueve, hiccups, internal heat, external bi, leg pain, palpitations, irritability, and recurrent jueve.
In Mao-You years, Yang Ming governs the sky, Tai Yang Water Qi ascends as the left intercalary. Blocked by Tian Rui, Earth dominates, hindering Water. Earth Movement suppresses Water. Wet heat and cold interspersed indicate Dampness. Diarrhea and indigestion indicate Earth-Damp pathology. Hail and cold indicate Water cold. Jueve and hiccups indicate Water-Cold pathology. Internal heat and external bi cause leg pain and palpitations. Recurrent jueve results from stagnant heat.
The Yellow Emperor asked: I understand the failure to ascend. I wish to hear about the failure to descend. Can you explain?
The question parallels the previous section.
Qibo replied: Your inquiry is thorough. This reveals the subtle principles of Heaven and Earth. Ascending must eventually descend. After three years at the heavenly level, the next year it descends into the earth, becoming the left intercalary of the earth. This cycle of ascending and descending is called the Six Periods (Liu Ji).
For example, if Shao Yin is the left intercalary of the governing heaven, three years later it becomes the right intercalary of the governing heaven. Three years after that, it descends into the earth to become the left intercalary of the earth. This endless cycle constitutes the Six Periods of the sixty-year cycle.
In Chou-Wei years, Jue Yin seeks to descend into the earth but is blocked by Di Jing (Venus), whose superiority prevents advancement. If Shao Yin has not yet withdrawn, Jue Yin cannot descend. Metal Movement reaches the center, inheriting and suppressing Jue Yin. Descent fails, leading to stagnation. Wind raises dust, white Metal Qi inherits. Wind blows dust, indicating Wind dominance. Clear dryness kills, frost descends, indicating Metal dominance. Prolonged failure to descend leads to stagnation. Wind and dryness coexist. Spring warmth turns cold. Grass sprouts but suffers frost damage. Dormant insects remain hidden. Clear cold damages the viscera.
In Chou-Wei years, Tai Yin governs the sky, Tai Yang is in the泉 (spring/nadir). Jue Yin descends as the left intercalary of the earth. Blocked by Di Jing, Metal dominates Wood. If Shao Yin has not withdrawn, Jue Yin cannot descend. Metal Movement inherits and suppresses Wood. Descend fails, leading to stagnation. Dust and white Metal Qi appear. Wind raises dust. Clear dryness and frost indicate Metal dominance. Stagnation leads to Wind-Dry coexistence. Spring warmth turns cold. Frost damages sprouting grass. Clear cold damages viscera.
In Yin-Shen years, Shao Yin seeks to descend into the earth but is blocked by Di Xuan (Mercury), whose superiority prevents entry. If Bing-Shen or Bing-Yin years occur, Water Movement is excessive and arrives early. Jun Fire seeks to descend, but Water Movement inherits and suppresses it. Descent fails. Red clouds appear, but black Qi arises. Warmth feels comfortable, but snow often falls. Cold returns, skies look bleak. Prolonged failure to descend leads to stagnation. Cold victory reverses to heat. Red wind transforms into plague. People suffer from red face, heart irritability, headache, and dizziness. Red Qi manifests, warm disease prepares to arise.
In Yin-Shen years, Shao Yang governs the sky, Jue Yin is in the nadir. Shao Yin descends as the left intercalary of the earth. Blocked by Di Xuan, Water dominates Fire. In Bing-Shen/Yin, Water Movement is excessive. Jun Fire seeks to descend, suppressed by Water. Red clouds appear, black Qi arises. Warmth contrasts with snow. Cold returns. Stagnation leads to reversal. Cold victory reverses to heat. Red wind becomes warm plague. Headache and dizziness indicate Fire eruption. Warm disease arises.
In Mao-You years, Tai Yin seeks to descend into the earth but is blocked by Di Cang (Jupiter), whose superiority prevents entry. If Shao Yang has not yet withdrawn, Tai Yin cannot descend. Or Wood Movement reaches the center, inheriting and suppressing Tai Yin. Descent fails. Yellow clouds appear, green mist shines. Turbulence brings strong winds. Fog and dust dominate, trees break. Prolonged failure to descend leads to stagnation. Heaven fills with yellow dust, earth emits damp heat. People suffer from limb weakness, dizziness, joint pain, and abdominal fullness.
In Mao-You years, Yang Ming governs the sky, Shao Yin is in the nadir. Tai Yin descends as the left intercalary of the earth. Blocked by Di Cang, Wood dominates Earth. If Shao Yang has not withdrawn, Tai Yin cannot descend. Ding-You/Mao Wood Movement inherits and suppresses Earth. Yellow clouds and green mist appear. Turbulence and wind arise. Fog and dust dominate. Tree breaking occurs. Stagnation leads to eruption. Yellow dust and damp heat cause limb weakness, dizziness, joint pain, and abdominal fullness. These are symptoms of Earth stagnation eruption.
In Chen-Xu years, Shao Yang seeks to descend into the earth but is blocked by Di Xuan (Mercury), whose superiority prevents entry. If Water Movement is excessive and arrives early, it inherits and suppresses Shao Yang. Descent fails. Red clouds appear, black Qi arises. Warmth desires to emerge, but cold air suddenly arrives, possibly causing hail. Prolonged failure to descend leads to stagnation. Cold air reverses to heat. Red wind transforms into plague. People suffer from red face, heart irritability, headache, and dizziness. Red Qi manifests, heat disease prepares to arise.
In Chen-Xu years, Tai Yang governs the sky, Tai Yin is in the nadir. Shao Yang descends as the left intercalary of the earth. Blocked by Di Xuan, Water dominates Fire. In Bing-Xu/Chen, Water Movement is excessive. Water inherits and suppresses Fire. Red clouds appear. The following details are similar to Shao Yin.
In Si-Hai years, Yang Ming seeks to descend into the earth but is blocked by Di Tong (Mars), whose superiority prevents entry. If Tai Yin has not yet withdrawn, Yang Ming cannot descend. Fire Movement reaches the center, inheriting and suppressing Yang Ming. Descent fails. Sky becomes clear and austere, red Qi shines. Warmth returns. People feel lethargic, sleep poorly, have dry throats, and crave water. Internal heat causes irritability. Morning and evening warmth returns. Prolonged failure to descend leads to stagnation. Sky becomes clear with slight cold, distant white Qi appears. People suffer from tremors, dizziness, stiff limbs, numbness, hypochondriac pain, and blurred vision.
In Si-Hai years, Jue Yin governs the sky, Shao Yang is in the nadir. Yang Ming descends as the left intercalary of the earth. Blocked by Di Tong, Fire dominates Metal. If Tai Yin has not withdrawn, Yang Ming cannot descend. In Wu-Shen/Yin, Fire Movement inherits and suppresses Metal. Sky becomes clear, red Qi shines. Warmth returns, Fire dominates Metal. Lethargy and poor sleep indicate lack of tranquility. Dry throat and craving water indicate internal heat. Tremors, stiffness, numbness, and hypochondriac pain indicate Metal oppression.