The intricate balance and interplay of energies within the human body, as described in classical Chinese medical texts, serve as a foundation for understanding health and vitality. This post explores the profound teachings from the Yellow Emperor’s Classic on Needle Therapy (Huang Di Nei Jing Ling Shu), focusing on the concepts of Camp and Guard Qi. These two forms of energy, representing the Yin and Yang principles, are examined in detail, highlighting their origins, functions, and significance in maintaining the body’s equilibrium. Through ancient metaphors, physiological descriptions, and cosmological alignments, this document aims to connect the timeless wisdom of traditional Chinese medicine with its applications in fostering harmony within the human body and its connection to the Dao.
In chapter 18 from the Yellow Emperor’s Classic on Needle Therapy, or Huang Di Nei Jing Ling Shu, which is also commonly translated as the Spiritual Disclosure, describes the secret to living long and healthy.
It revels the source of our energy, and describes the different kinds of Qi in our body. The text specifically describes these kinds of Qi which we know as Jing nutritive qi and Wei defense qi.
Camp and Guard Qi – Generating and Meeting
Where from does man receive his Qi? Where do Yin and Yang meet? Which Qi constitute the camp Qi? Which Qi constitute the Guard qi? Where are Camp and Guard qi generated? And where do they meet?
Man receives his Qi from somewhere. We are referring to Qi in a general sense. The gathering of Qi gives rise to form. In other words our body is formed from something, and Huang Di wants to know where does it come from.
This text from the Yellow Emperor’s Classic states that Qi gives rise to form. Form is understood to be the myriad things.
The Yellow Emperor’s Classic; Qi gathers together and then form comes into being.
Camp and Guard qi are terms used in an army. The Camp qi is the aspect of the army that stays home and the Guard qi is the aspect of the army that goes out on patrol. Yet, both the Camp and the Guard qi are part of one army.
We define Camp qi as the Yin aspect of the Qi that gives rise to form. We define Guard qi as the Yang aspect that brings life to the Yin aspect. They work together in nourishing and protecting the body as reflected in the following text from the Yellow Emperor’s Classic.
Yang rises, Yin grows, Yang declines, Yin stores.
This illustrates the relationship between Yin and Yang qi, Fire and Water, Camp and Guard qi. Together they bring life to beings.
Camp and Guard qi are other names for the true Fire and true Water of the body. By calling them Camp and Guard qi we are defining their function even more specifically.
The Qi of the old and the Qi of the strong differ. The Yin and the Yang qi change their positions. I wish to be informed of where they meet.
Beginning with the age of fifty one is old. Beginning with the age of twenty one is strong.
Man receives his Qi from the grain. The grain enters the Stomach, and from there its Qi are transmitted to the Lung. This way, all the long term Depots and the short term Depots receive qi.
Depots are referring to the organs, it is where something is kept for safe keeping and storage. The storage can be both for short term and long term. The long term storage Depots are the Yin Zang Organs and the short term Depots are the Yang Fu organs.
The grain is referring to all that we eat that nourishes our body. The Qi from what we eat enters the Stomach, where the process of rotting and ripening occur. What we can use is called Gu food qi and this is separated out in the Small intestine. The Small intestine receives the useful part as a sacrificial gift. The Gu qi is then raised to the Lung by the Tai yin Spleen qi. If the Spleen is not strong the raising is lacking and there will be less nourishment for the Lung to distribute.
The Tai yin Spleen must raise the Gu qi to the chest. This is known as Middle qi or raising of Clear qi. The Spleen raises the Clear qi and the Stomach family descends the unclear part. This is referred to as the pivot of the Middle. The pivoting function of Earth, Spleen and Stomach, must perform their duty correctly or pathology occurs.
The raising of Clear qi to the chest and Lungs depends on the true Fire and true Water of the Lower burner that is a combination of Yuan original qi and Ministerial fire. It is helpful to visualize a rice cooker to represent how the heat from the Lower burner steams and raises the steam upwards to the Lungs and Heart.
The Shao yin Heart and Kidneys work together as true Fire and true Water. The Fire and Water must be balanced and strong.
This whole system is what brings Spirit brightness to the head as beauty. It is what brings life to our face. It is our radiance. It also connects us to the eternal Dao.
The long term Depots are named long term Yin Organ because they store. The function of the Yin organs is to store Jing essence qi. We call these Yin organs because they store Qi just like Earth stores Yang qi and nourishment.
The short term Depots are referring to the Stomach family, which is the Stomach, Small intestine and Large intestine. The short term Depots are Yang because they circulate Qi just like the Heavenly qi.
The following text from the Yellow Emperor’s Classic explain why some Organs are Yang and some Yin.
Thus, the five Yin Organs store the Essence or Jing qi. They do not transport. The six Yang Organs receive the food and digest, absorb, and transport it. They are often full but still do not store.
As for the so-called Five depots, they store the essence qi and do not drain it.
Hence, even if they are full they cannot be replete.
The Brain, the Marrow, the Bones, the Vessels, the Gall bladder, and the female Uterus, these six are generated by the Qi of the Earth. Their storing is associated with Yin, their image is that of Earth.
Hence, they store and do not drain. They are called Extraordinary Palaces.
Now, the Stomach, the Large intestine, the Small intestine, the San jiao, and the Urinary bladder, these five are generated by the Qi of Heaven. Their Qi resembles Heaven.
The image of the Yin Organs is that of Earth
The image of the Yang Organs is that of Heaven.
The image of Heaven and Earth are best illustrated by the trigrams from the I Ching.
Trigram 1 is Heaven (qián or ch’ien), consisting of three solid Yang lines. Yang stands for Heaven, light, and warmth. The trigram represents creativity, since Heaven is in ancient Chinese thought regarded as the origin of the world and the mightiest force in it. It also denotes the dry warming of the sun, and it suggests the male principle.
The Chinese character for this trigram, shown below represents the drying light and warmth of the sun.
Trigram 8 is Earth (kun or k’un), consisting of three broken Yin lines. It’s the symbol of the female principle in ancient Chinese tradition. The trigram for Earth, then, is all about Yin. The trigram represents the receptive, since that is traditionally seen as the role of Earth in relation to Heaven. It also represents the field on which is grown what we need to survive.
The Chinese character for this trigram, shown below represents Earth and female.
The Chinese character for this trigram, shown above to the right, represents Earth and female.
Qian Heaven and Kun Earth interact and all things come into being. The two create six different forms of images of Yang and Yin.
The Classic of Changes, Qian heaven trigram and the Kun earth trigram gave birth to six offspring.
The three male offspring, Zhen Thunder, Kan Water, Gen Mountain.
The three female offspring, Sun Wind, Li Fire, Dui Lake.
The three male offspring are Zhen Thunder, Kan Water, Gen Mountain
The three female offspring are Sun Wind, Li Fire, Dui Lake
True Transmission of Medical Principals; Of Qian and Kun’s six children, the youngest and the oldest are all imbued with biases of Qian and Kun. Only the middle male and female have received their natural disposition from Qian and Kun. People receive the cardinal Qi of their original nature from Heaven and Earth and thereby come to life. Kan and Li therefore act as the root of establishing life.
Kan Earth and Li Fire are able to act as the root of establishing life. The original nature of Kan Water is Yang, which is why Yin Water is placed in the male group. Yang brings life to Water. The original nature of Li Fire is Yin, which is why Yang Fire it is placed in the female group. Yin allows Yang to burn.
Qian Heaven and Kun Earth create Li Fire and Kan Water. The original nature of Fire is Yin because Yang needs Yin Water to support and nourish transformation. The Yin broken line in the trigram for Fire illustrates this original nature and the function of the Yin Organs. The original nature of Water is Yang because Yin Water needs Yang Fire which causes movement of Yin. The Yang solid line in the trigram of Water illustrates this original nature and the function of the Yang Organs.
Their clear parts become the Camp qi. The turbid parts become the Guard qi. The Camp qi are in the vessels. The Guard qi are outside the vessels. They circulate without stop. After fifty circulations a grand meeting happens. Yin and Yang qi penetrate each other’s realm. This is like a ring without an end.
The mention of a ring without an end brings the connection with the eternal Dao into focus. Of what is raised by the Spleen there are two parts, the Clear and Turbid. Of what is raised to the Heart and Lungs contains two parts of one whole. The Gathering qi spreads this around the body. The Clear qi are Yin and their nature is that of Jing essence purity. Hence they transform to Blood and are situated in the vessels. They move inside the Vessels and are called the Camp qi. The Turbid qi are Yang and their nature is that of being wild, smooth, and fast. Hence their flow does not follow the Vessels. Rather, they proceed directly into the skin and they are the exterior. They fill the space in the skin and are the function of the flesh. They are the Guard qi. After fifty circulations the Yin and Yang become one Qi that flows in the Vessels.
The Tai yin controls the interior. The Tai yang controls the exterior. They pass through twenty five units each, divided by day and night. Midnight is the Yin apex. After midnight the Yin weakens. At dawn the Yin qi are exhausted and the Yang Vessels receive the Qi.
In chapter 15 of the Ling Shu the circulation of Qi in the body is described. The circulation of the body corresponds with the circulation of the Heavens. The circulation of Qi in man requires one full day to cover 1008 divisions. The sun also passes through 28 constellations and each has 28 divisions which totals 1008. In the course of 13,500 breathings the passage of the Qi covers 50 circulations in the body.
The Tai yin controls the interior and the Camp qi. The Tai yang controls the exterior and the Guard qi. The Guard qi begin their flow in the foot Tai yang Vessel and they return to the foot Tai yang Vessel. Hence the Tai yang qi controls the exterior. The Camp qi begin their flow in the hand Tai yin Vessel, and they return to the Tai yin Vessel. Hence the Tai yin qi controls the interior.
After midnight the Yin weakens. At 01:00 the Jue yin conformation closes the Yin levels and gives birth to the Yang. The Jue yin period ends at 07:00. Yet, the Yang starts to rise at 03:00 in Shao yang and continues to grow into Tai yang.
At noon theYang has reached its apex. When the sun is in the West, the Yang qi weakens. When the sun goes down, the Yang qi are exhausted and the Yin vessels receive the Qi. At midnight there is a grand meeting. All the people are asleep. That is called the link up of the Yin qi. At dawn the Yin qi are exhausted and the Yang Vessels receive the Qi. This continues without end. It is the same set-up as that of Heaven and Earth.
The following text describes the normal physiology and pathology.
When old people cannot close their eyes during the night, which Qi causes this to be so? When young, strong people are unable to close their eyes during daytime , which Qi cause this to be so?
In strong persons the Yang qi and Blood abound. Their muscles and their flesh are smooth and the paths in the Vessels are passable. The movement of their Camp and Guard qi never loses its regularity. Hence, they are of a clear mind during the day time, and they close their eyes at night.
In old persons the Yang qi and Blood are weak. Their muscles and their flesh wither and the paths in the Vessels are rough. The Qi of the long term Depots strike at each other. The Camp qi are weak and diminished, and the Guard qi attack their own interior. Hence, they are not of a clear mind during the daytime, and they do not close their eyes at night.
In pathology the normal control and nourishing of the Yin Organs fails which causes disease. The occurring weakness causes a loss of connection with the Dao. The Spirit brightness and radiance becomes weak.
I wish to be informed of the places where the Camp and Guard qi move. On which paths do they come?
The Camp qi emerge from the Central burner. The Guard qi emerge from the Lower burner.
The Camp qi emerge from the Central burner and start their circulation with the Lung. Which is also the starting place in the traditional meridian and channel system used in acupuncture. The Central burner is the Stomach and Spleen. They each have their own Yang qi transformational energy. Yet they are very dependent on the body’s own source of circulating Yang qi. Tai yang and Shao yin are internally and externally connected and represent the body’s true Fire and Water. The Guard qi emerges from the Lower burner and is dependent on the Yang qi just like the Center burner.
I wish to be informed of the locations where they emerge from the San jiao.
The Qi of the Upper burner emerge from the Upper opening of the Stomach. They ascend parallel to the throat, penetrate the diaphragm and dissipate in the chest. They extend further into the armpit, follow a section of the Tai yin Vessel, turn around to the Yang ming Vessel, ascend to the tongue and descend the foot Yang ming Vessel.
They usually move together with the Camp qi in the Yang Vessels over twenty five units, and in the Yin Vessels over twenty five units. This constitutes one circulation. The fact is, after fifty units another grand meeting occurs in the hand Tai yin Vessel.
The following text discusses pathology. It involves a pre-condition where Heat is present internally. The addition of grains causes pathological sweating. The result is that the normal circulation of the Guard qi is disturbed.
Excessive sweating causes disease because the loss of fluids causes dryness of Earth. This dryness causes a weakening of Yang qi. The difference between Tai yang and Shao yin is that in Tai yang disease there is loos of Yang function, and in Shao yin disease there is material loss which leads to a loss of Yang function. The Shao yin material loos is described in the Shang Han Lun in Line 281. In Shao yin disease there is a thin and delicate pulse. The thin pulse illustrates the material loss.
When a person has heat in his body and ingests beverages and food that move down into the Stomach, and before the Qi are stabilized this results in sweating, sometimes in the face, sometimes in the back, sometimes involving half the body, that is, the sweat does not follow the paths of the Guard qi and leaves the body, why is that?
That is a harm caused by Wind from the outside. Internally the skin structures open. The body hair is steamed with Heat, and the skin structures experience outflow. The Guard qi proceed there. Hence they are unable to follow their regular paths. These Qi are wild, smooth and fast. When they see that the skin structures have opened they leave from there. Hence they are unable to follow their regular paths. Hence, that is called leakage outflow.
I wish to be informed of the location where the Qi emerge from the Central burner.
The Qi of the Central burner, they to emerge from the Stomach opening, they emerge from behind the Upper burner. The Qi received there are discharged as dregs, steamed as Jin and Ye body liquids, and transformed to fine Jing essence. The latter pours upwards into the Lung vessel where it is transformed to Blood which in turn is supplied to the entire body. There is nothing more precious! Hence it may pass only through the Vessels. It is called Camp qi.
Now, Blood and Yang qi, their names differ, but they are the same type. What does that mean?
The Camp and Guard qi are essence Jing qi. The Blood is Spirit qi. Hence Blood and Yang qi may have different names, but they are of the same type.
The fact is, When someone has lost his Blood, he has no sweat.
When someone has lost his sweat, he has no Blood.
Qi contains two aspects. And the two aspects are describing one thing.
This is expressed by the saying; The one is two, and the two are one.
Qi has two aspects, namely Yin and Yang qi, which is reflected in the Chinese Character.
The Chinese character for Qi has two parts. The first part represents vapor, steam, or gas. The second part represents a grain of rice. The Chinese symbol for Qi is represented by steam and uncooked rice suggesting the release of energy and potential for energy and the material all in one.
氣 Qi 气 Damp 来 Rijst
The transformational power of Yang qi is what moves the Yin generating, nourishing blood. The Yin blood is what anchors and stores the Yang function. Just like Fire and Water. Sweat and Blood have the same source and a demise of one leads to a demise in the other. When Blood is severely deficient one is not able to sweat. Excessive sweat loss leads to a loss of Blood. Sweat is seen as Heart Blood. This explain why it is stated; Now, Blood and Yang qi, their names differ, but they are the same type. Blood and Yang qi are two aspects of Qi.
The fact is, In his life man has two things that may causes him to die, but he does not have two independent items that keep him alive.
When Blood and sweat are absent, man cannot generate himself.
I wish to be informed of the location where the Qi emerge from the Lower burner.
The Lower burner discharges into curved Intestine and pours out into the Urinary bladder where its liquid seep in.
The fact is, water and grain are regularly present together in the Stomach. There they are transformed to dregs and together they descend into the Large intestine. Where they constitute the Lower burner, where its liquid seep in. A separate juice is secreted along the Lower burner and seeps into the Urinary bladder.
When someone drinks wine, the wine enters the Stomach. The grain consumed earlier has not been digested yet, and the urine is discharged separately first. How is that?
Wine is a liquid made from fermented grain. Its Qi are wild and clear. Hence even if it is digested only after an earlier ingestion of grain, it will precede the grain and leave the stomach as a liquid first.
Good, I have been informed.
The Upper burner is like a fog.
The Middle burner is like a humidifier.
The Lower burner is alike a ditch. That is what is meant here.
Conclusion
The timeless insights from the Yellow Emperor’s Classic on Needle Therapy emphasize the delicate balance of Camp and Guard Qi in sustaining life and health. By understanding their functions, paths, and interactions, we uncover a profound connection between the physiological processes of the human body and the universal principles of Yin and Yang. These teachings not only provide a framework for diagnosing and addressing imbalances but also serve as a reminder of humanity’s intrinsic link to the natural world and the eternal Dao. As modern interpretations of ancient wisdom continue to evolve, the integration of these principles offers valuable perspectives on achieving holistic well-being.