因此，用“十二经脉”道理治病，是在脏腑阴阳经脉循环的路线上调治疾病，能持久调治，即可将脏、腑阴阳经脉调整而愈，而不是头痛医头、脚痛医脚，也不是仅仅对某一症状、或某一局部的病变现象治疗，而是按阴阳运行规律全面性调整。
以上表明：利用脏腑阴阳经脉的整体观点，能持久调治脏腑的“疑难病症”，亦可能避免部分需手术治疗的“脏腑”疾患。贫道深感：当今经过手术切除“脏腑”的病人真是可悲可悯。但特殊的患者若不经过手术治疗即难以生存、故手术不可避免。但有部分患者，如用“十二经脉”的原理就可能治好的、若采用了手术切除治疗，即是给患者们带来不应有的痛苦。因为通过手术治疗不但使患者受到手术之苦，而且使患者丧失了完整的脏腑阴阳生理功能。
曾见到有些患者经过手术治疗以后，往往又相继发生“手术后遗症”而很难医治。所以医者治疗脏腑等疾病，应尽可能的利用“十二经脉”的阴阳机理进行调治、来挽回不必要的手术治疗。
祖国医学发源于《黄帝内经》，这部中医经典从始到终都贯串着天人合一的理论观点。根据贫道练功的体验，认为发现“经络学说”是古圣人通过养身修道达到与宇宙的“大自然之道合体”之时所取得的“中医理论”——“十二经脉”理论。
祖国医学理论虽“玄”，却是通过自身反应，故是十分科学实用的，所以数千年来一直指导着人类疾病的治疗与防治。
根据祖国的“医学理论”和我们道家的“道学理论”相同都是以“天人合一”的观点，认为宇宙有无形无象之三阴三阳的循环轨道场在运行“五运六气”，才能有春、夏、秋、冬的四季变迁；人体之内有无形无象之三阴三阳的循环轨道场(即十二经脉路线)在运行“五脏六腑”，才能体现春季脉弦、夏季脉钧、秋季脉浮、冬季脉石的脉象变迁。在宇宙间若没有“自然大道”的运动场、其日、月、星辰即不能有规律的运行，而万物也不能生长。在人体内若没有“十二经脉”的运动场、人就没有生命。所以人体的“十二经脉”运行之道是至关重要，又非常玄微的。
《灵枢·经脉篇》黄帝问于歧伯曰：“余闻人之合于天道也，内有五脏以应五音、五色、五时、五味、五位也；外有六腑以应六律，六律建阴阳诸经而合之十二月、十二辰、十二节、十二经水、十二时、十二经脉者，此五脏六腑之所以应天道也”。又如：《素问·气交变大论》以天、人相应的观点说：“肝应岁星(木星)心应荧惑星(火星)脾应镇星(土星)肺应太白星(金星)肾应辰星(水星)”。说明：宇宙是个大天地，人体是个小天地。前圣日：“人乃天地之精灵”可以说、人体即是“天体”的一个缩影，其太阳系的天体结构在人体内都有，却隐藏着，因而许多修行人在修炼到一定的程度时(有日月会合境界)就能见到太阳、月亮、星辰。故我们道家说：“大道在自身、身外无道。”也就是说明我们的人体已具备天地这全璧，应予珍惜修养。
二十九、略论动静功身法
疾病危害人类，生命在于运动，要减少和预防疾病，应以修养为主，治疗为辅，前圣先哲早有定论。所以《素问》的开始章：即论“道生之理”，接着第二章即提倡《四时调神》保健，证明古圣人非常重视“养生”使人精气充沛健康不病，故安排在首要的位置。
如果人体生病，阴阳失调无法恢复即需医治，还待医治以观疗效如何？故古圣人对于诊、疗治病而置於次要地位。愿世人争取道德修养、也是我们道家是推崇的“保健方法”。因善于养生之人可以却病延年，就能获得身体健康减少疾病、应提倡和发扬锻炼修养，才是我中国的优良传统。，然而，我们人体的生理结构虽然与宇宙“大道”的运动规律相协调。但是宇宙大道却是“无有意识”的“自然之道”，而我们人类，在日常的生活中全是以“人道”处世，故而受到认识、记忆、思维、感觉、反应，并受到七情、六欲及名、利嗜好的等等干扰，所以与“自然之道”运动频率不同而有差距。
如《灵枢·五十营篇》论人一日一夜的呼吸为：“一万三千五百息”气行八百一十丈。若不明修炼的道理，就会认为这“一日一夜的一万三千五百息”有错误而不符合实际。因为一日一夜行一万三千五百息，乃是指古圣人与“周天运动合度”的“道体”呼吸，并不是指我们常人之呼吸所说的。我们平常人的呼吸息数，一日一夜可达到“二万三千多个呼吸”左右。如想修养得与宇宙的“自然之道”同频率，必须有正确的生活规律，每天当认真负责做好本职工作，在业余时间里应清心性、淡私欲，每天坚持二至三小时的静功修养、心无挂碍即可获得身心健康，若能刻苦精进，其修行的境界将是非常玄妙而无止境的。
由于当今世人多爱好炼功健身，故各门各派都在传授修炼功法，虽所获得的层次境界和体验反应颇不一致，但都能取得一定的健身效果。
各门各派的功法虽不同，贫道认为其作用皆无外乎“静化身心”，使人体“十二经脉”通过安静造化的运动机能，来自行协调达阴、阳共济，从而健康长寿并能使思想得到升华。故常清常静的静化修养，才是最佳的保健护身方法，愿世人自勉。
关于动功健身法：世界上运用“动功”的健身法甚多，贫道认为太极拳健身效果最佳。
武当太极开创于张三丰祖师，三丰祖师不但拳技绝伦、而且精通道术，故发明太极拳的道理。是以太极化阴阳两仪；以两仪化四象；以四象演八卦而变化无穷。其太极拳的主要原则，是在人体内运用精神意念行功，须排除妄想，意志专一、气沉丹田、尾闾正中、涵胸拔背、虚灵顶劲，以心神领气练拳，提手举足挥发拳路皆要运用神到、意到、形到。据以上的心神内用等项，故称为：“内家拳。”每天早晚练习一套“太极拳”，可使全身的筋骨灵活气血流利，并使“十二经脉”通畅无阻。如能恒常练习，可以助长精神、和悦颜色、减少疾病、益寿延年，长年身患慢性疾病之人缎练“太极拳”，体胖者可使之减肥；体瘦者可使之肌肉增长发达。
何以“太极拳”有如此显著的功效？由于太极拳的每一招一式，皆符合人体左、右侧“十二经脉”的运动规律。因为练习“太极拳”其左右手足的动作是：当左侧出手向上方运行拳式时，而右侧的出手即向下方运行拳式；正当右侧出手向上方运行拳式时，而左侧的出手即向下方运行拳式，其左、右手足并且动作协调而轮换不已。因此、却正好与人体“十二经脉”的机理相一致，按“太极拳法”实合乎人体阴阳经脉的运行规律，故能获到优良的健身之效。
三十、“十二经脉”是人体生命之本
《灵枢·经脉篇》曰：“夫十二经脉者，人之所以生，病之所以成，人之所以治，病之所以起，学之所始，工人所止也。”明代医学家张介宾注释道：“经脉者、脏腑之枝叶，脏腑者、经脉之根本，知十二经脉之道，则阴阳明、表里悉、气血分、虚实见，天道之逆从可察，邪正之安危可辨。凡人之生，病之成、人之所以治，病之所以起，莫不由之。故初学者必始于此，工之良者、亦止于此而已。”这充分说明：十二经脉道理、虽然是中医理论体系的组成部分，但对于诊、疗疾病却联系着阴阳五行、脏腑血气、表里虚实、邪正安危都能全部包括于“十二经脉”的机理之中，故非常重要。
又如《灵枢·经脉篇》云：“经脉者、所以能决生死。处百病，调虚实、不可不通。”说明“经络学说”在中医的诊疗上有至关重要地位，故初学祖国医术者，怎能不从这个简捷的“十二经脉机理”入手；如想求得医术之精深者，又怎能舍却十二经脉的“真理”而他求呢？
又明代马元台在《灵枢·注证发微》中所说：“十二经脉。……实学者习医之第一要义，不可不究心熟玩也，后世能言，不识十二经络，开口动手便错，而于此槽然，借哉。”这说明不明“十二经脉”道理错误难免。
贫道之所以在平生劳心费神挖掘古圣“经络学说”的隐秘，期望揭开十二经脉机理使之真相大白来服务于健康事业。笔者通过多年来的研究探讨，确认十二经脉阴阳正负的“灵机运动场”是枢转不息的，所以古圣著作外经者而定名为《灵枢》。即明确的指示我们人体内有这个视之不见，听之不能闻的“灵机”(或称元神)在枢转，这个阴、阳、正、负无止息的运动灵机一直到人死亡时才告终结。
贫道的临床经验，人在死亡之时，不是先绝于阴面即是先绝于阳面，因而相对立之后绝的一面，就不能够孤立存在而随之脱形而出，故阴阳神机离体人即死亡。所以为医者在拯救危证之时，当特别关注拯救其薄弱的一面。贫道认为是十分重要的。
三十一、《黄帝内经》中有关“十二经脉”的一切论述不到一个呼吸的分析
《素问·灵兰秘典论篇》云：“至道在微，变化无穷，孰知其原。窘乎哉，消者瞿瞿，孰知其要。闵闵之当，孰者为良。恍惚之数，生于毫厘，毫厘之数，起于度量，千之万之，可以益大，推之大之，其形乃制”。以上说明：我们人体之五脏六腑十二经脉的生化能量无形难辨，但是，当古圣人在阐述五脏六腑之“十二经脉”的机理起源时，却是从很微小、很暂短、一霎那、一瞬间而不到一个呼吸的往返运动为起点，再沿着这一个微小呼吸，由一呼脉行三寸、一吸脉行三寸的推移来“推之大之”，就可能演化一秒、一分、一刻、一时、一日、一月及一年的五运六气阴阳运行。
所以，大道理从“微小道理”产生的。贫道研究后认为:《灵枢经》对有关“十二经脉”运行过程的论述，都未有达到一个呼吸的时间。据论述最多的章节实只达到“半个呼吸”的运行时间，而论述最少的章节，就只有一个呼吸之“四分之一”的时间。
例如：1、论述“手之三阴从胸走手；手之三阳从手走头；足之三阳从头走足；足之三阴从足走腹”。这证明只说出了人体一个侧面十二经脉的“正运机理”。
2、论述手三阳经的“根、溜、注、入”之运行，也只说出了人一个侧面之手三阳经的正运机理。
3、论述足三阳经的“根、溜、注、入”之运行、亦只说出了人体一个侧面之足三阳经的“反运机理”。
以上三例，都不过只说到一个呼吸之“四分之一”的十二经脉运行时间。再例如：论述阴阳十二经脉的别正、六合运动、乃是一侧面之正、负运行的阴、阳交合，故有一往一来的运行时间，又如：论述足三阴与足三阳经的根、结，其运行机理从根运行到结、由结运行到根，亦只有一升一降的往返时间。
故以上二例，都只是论述到一个呼吸“二分之一”的十二经脉运行时间。所以说：《灵枢经》中有关人体“十二经脉”的全部论述，确实没达到人之一个呼吸的所有循环过程，由此证明我们中国“古圣人”发现的“经络学说”是非常“玄微深奥的”。可是，这个最微、最小、最简捷的十二经脉道理之中，却又包涵着最浩大的天地之理。
三十二、“十二经脉”理论是中医诊疗的指南
《素问·阴阳应象大论篇》曰：“阴阳者、天地之道也，万物之纲纪，变化之父母，生杀之本始……”。阴主地气其气上腾，阳主天气其气下降，阴阳交合而万物，故阴阳乃天地之道也；其大地万物的生、长、收、藏都是根据阴阳消长的变化进行的，所以说阴阳是万物之纲纪；在春、夏、秋、冬四季中阴阳气候互相交替演化，其世界上的万物及生命就会产生出千变万化，所以说阴阳是变化之父母；随着年、月、日、时的阳生阴长、阳杀阴藏的阴阳盛衰规律，其万物及生命均受此阴阳制约而由生到死，所以说阴阳是生杀之本始。
这是论宇宙自然界之无形无象而又有大能量的“阴阳之道”天地万物生命的关系。然而人体之内、亦存在着这无形无象而又有大能量的“十二经脉”阴阳之道，它运化着人体的头、身、四肢、脏、腑、内外的新陈代谢与生死过程，故“十二经脉乃人身之道”。
玄门道经云：“一阴一阳谓之道。”故我们的道祖太上老君传教玄门弟子“反朴归真”即是真道。所以追溯简朴乃“归真”的需要；如追求分化道理是“应物变态”的需要。
其现代医学在微观现象上已将人体的各器官各组织研究得非常清楚，却缺少这无形无象“十二经脉”之宏观的阴阳道理。故贫道认为，在当今医学理论上，也要学习我们道祖的“反朴归真”，而十分需要反归到最“简朴本原”之“十二经脉”的阴阳道理。因为道生一，一生二，二生三，三生万物。如果只注意于万物各式各样的复杂现象，却忘掉了这个最本原的“一”，就会受众象所惑。
贫道认为：其人体之有形的众象表现，可作为“标”的诊断；而简单无形的“十二经脉”机理，可作为“本”的诊候，如“标本互用”，才是最周全、最准确、最合适、最完整的诊疗原则。
因此，运用“十二经脉”（Twelve Meridians）的原理来治疗疾病，是在脏腑阴阳经脉循环的路径上对疾病进行调理。只要能够持久地进行调理，就能使脏、腑的阴阳经脉得到调整而痊愈。这并非头痛医头、脚痛医脚，也不是仅仅针对某一症状或某一局部的病变现象进行治疗，而是按照阴阳运行的规律进行全面性的调整。
以上表明：利用脏腑阴阳经脉的整体观点，能够持久地调理脏腑的“疑难病症”，也可能避免部分需要手术治疗的“脏腑”疾患。贫道深感：当今经过手术切除“脏腑”的病人真是可悲可悯。但是，特殊的患者若不经过手术治疗就难以生存，故手术不可避免。然而有部分患者，如用“十二经脉”的原理就可能治好，若采用了手术切除治疗，即是给患者带来不应有的痛苦。因为通过手术治疗不但使患者受到手术之苦，而且使患者丧失了完整的脏腑阴阳生理功能。
曾见到有些患者经过手术治疗以后，往往又相继发生“手术后遗症”而很难医治。所以医者治疗脏腑等疾病，应尽可能地利用“十二经脉”的阴阳机理进行调理，来挽回不必要的手术治疗。
祖国医学发源于《黄帝内经》，这部中医经典从始到终都贯串着天人合一的理论观点。根据贫道练功的体验，认为发现“经络学说”是古圣人通过养身修道达到与宇宙的“大自然之道合体”之时所取得的“中医理论”——“十二经脉”理论。
祖国医学理论虽“玄”，却是通过自身反应，故是十分科学实用的，所以数千年来一直指导着人类疾病的治疗与防治。
根据祖国的“医学理论”和我们道家的“道学理论”相同都是以“天人合一”的观点，认为宇宙有无形无象之三阴三阳的循环轨道场在运行“五运六气”，才能有春、夏、秋、冬的四季变迁；人体之内有无形无象之三阴三阳的循环轨道场(即十二经脉路线)在运行“五脏六腑”，才能体现春季脉弦、夏季脉钧、秋季脉浮、冬季脉石的脉象变迁。在宇宙间若没有“自然大道”的运动场、其日、月、星辰即不能有规律的运行，而万物也不能生长。在人体内若没有“十二经脉”的运动场、人就没有生命。所以人体的“十二经脉”运行之道是至关重要，又非常玄微的。
《灵枢·经脉篇》黄帝问于歧伯曰：“余闻人之合于天道也，内有五脏以应五音、五色、五时、五味、五位也；外有六腑以应六律，六律建阴阳诸经而合之十二月、十二辰、十二节、十二经水、十二时、十二经脉者，此五脏六腑之所以应天道也”。又如：《素问·气交变大论》以天、人相应的观点说：“肝应岁星(木星)心应荧惑星(火星)脾应镇星(土星)肺应太白星(金星)肾应辰星(水星)”。说明：宇宙是个大天地，人体是个小天地。前圣日：“人乃天地之精灵”可以说、人体即是“天体”的一个缩影，其太阳系的天体结构在人体内都有，却隐藏着，因而许多修行人在修炼到一定的程度时(有日月会合境界)就能见到太阳、月亮、星辰。故我们道家说：“大道在自身、身外无道。”也就是说明我们的人体已具备天地这全璧，应予珍惜修养。
二十九、略论动静功身法
疾病危害人类，生命在于运动，要减少和预防疾病，应以修养为主，治疗为辅，前圣先哲早有定论。所以《素问》的开始章：即论“道生之理”，接着第二章即提倡《四时调神》保健，证明古圣人非常重视“养生”使人精气充沛健康不病，故安排在首要的位置。
如果人体生病，阴阳失调无法恢复即需医治，还待医治以观疗效如何？故古圣人对于诊、疗治病而置於次要地位。愿世人争取道德修养、也是我们道家是推崇的“保健方法”。因善于养生之人可以却病延年，就能获得身体健康减少疾病、应提倡和发扬锻炼修养，才是我中国的优良传统。，然而，我们人体的生理结构虽然与宇宙“大道”的运动规律相协调。但是宇宙大道却是“无有意识”的“自然之道”，而我们人类，在日常的生活中全是以“人道”处世，故而受到认识、记忆、思维、感觉、反应，并受到七情、六欲及名、利嗜好的等等干扰，所以与“自然之道”运动频率不同而有差距。
如《灵枢·五十营篇》论人一日一夜的呼吸为：“一万三千五百息”气行八百一十丈。若不明修炼的道理，就会认为这“一日一夜的一万三千五百息”有错误而不符合实际。因为一日一夜行一万三千五百息，乃是指古圣人与“周天运动合度”的“道体”呼吸，并不是指我们常人之呼吸所说的。我们平常人的呼吸息数，一日一夜可达到“二万三千多个呼吸”左右。如想修养得与宇宙的“自然之道”同频率，必须有正确的生活规律，每天当认真负责做好本职工作，在业余时间里应清心性、淡私欲，每天坚持二至三小时的静功修养、心无挂碍即可获得身心健康，若能刻苦精进，其修行的境界将是非常玄妙而无止境的。
由于当今世人多爱好炼功健身，故各门各派都在传授修炼功法，虽所获得的层次境界和体验反应颇不一致，但都能取得一定的健身效果。
各门各派的功法虽不同，贫道认为其作用皆无外乎“静化身心”，使人体“十二经脉”通过安静造化的运动机能，来自行协调达阴、阳共济，从而健康长寿并能使思想得到升华。故常清常静的静化修养，才是最佳的保健护身方法，愿世人自勉。
关于动功健身法：世界上运用“动功”的健身法甚多，贫道认为太极拳健身效果最佳。
武当太极开创于张三丰祖师，三丰祖师不但拳技绝伦、而且精通道术，故发明太极拳的道理。是以太极化阴阳两仪；以两仪化四象；以四象演八卦而变化无穷。其太极拳的主要原则，是在人体内运用精神意念行功，须排除妄想，意志专一、气沉丹田、尾闾正中、涵胸拔背、虚灵顶劲，以心神领气练拳，提手举足挥发拳路皆要运用神到、意到、形到。据以上的心神内用等项，故称为：“内家拳。”每天早晚练习一套“太极拳”，可使全身的筋骨灵活气血流利，并使“十二经脉”通畅无阻。如能恒常练习，可以助长精神、和悦颜色、减少疾病、益寿延年，长年身患慢性疾病之人缎练“太极拳”，体胖者可使之减肥；体瘦者可使之肌肉增长发达。
何以“太极拳”有如此显著的功效？由于太极拳的每一招一式，皆符合人体左、右侧“十二经脉”的运动规律。因为练习“太极拳”其左右手足的动作是：当左侧出手向上方运行拳式时，而右侧的出手即向下方运行拳式；正当右侧出手向上方运行拳式时，而左侧的出手即向下方运行拳式，其左、右手足并且动作协调而轮换不已。因此、却正好与人体“十二经脉”的机理相一致，按“太极拳法”实合乎人体阴阳经脉的运行规律，故能获到优良的健身之效。
三十、“十二经脉”是人体生命之本
《灵枢·经脉篇》曰：“夫十二经脉者，人之所以生，病之所以成，人之所以治，病之所以起，学之所始，工人所止也。”明代医学家张介宾注释道：“经脉者、脏腑之枝叶，脏腑者、经脉之根本，知十二经脉之道，则阴阳明、表里悉、气血分、虚实见，天道之逆从可察，邪正之安危可辨。凡人之生，病之成、人之所以治，病之所以起，莫不由之。故初学者必始于此，工之良者、亦止于此而已。”这充分说明：十二经脉道理、虽然是中医理论体系的组成部分，但对于诊、疗疾病却联系着阴阳五行、脏腑血气、表里虚实、邪正安危都能全部包括于“十二经脉”的机理之中，故非常重要。
又如《灵枢·经脉篇》云：“经脉者、所以能决生死。处百病，调虚实、不可不通。”说明“经络学说”在中医的诊疗上有至关重要地位，故初学祖国医术者，怎能不从这个简捷的“十二经脉机理”入手；如想求得医术之精深者，又怎能舍却十二经脉的“真理”而他求呢？
又明代马元台在《灵枢·注证发微》中所说：“十二经脉。……实学者习医之第一要义，不可不究心熟玩也，后世能言，不识十二经络，开口动手便错，而于此槽然，借哉。”这说明不明“十二经脉”道理错误难免。
贫道之所以在平生劳心费神挖掘古圣“经络学说”的隐秘，期望揭开十二经脉机理使之真相大白来服务于健康事业。笔者通过多年来的研究探讨，确认十二经脉阴阳正负的“灵机运动场”是枢转不息的，所以古圣著作外经者而定名为《灵枢》。即明确的指示我们人体内有这个视之不见，听之不能闻的“灵机”(或称元神)在枢转，这个阴、阳、正、负无止息的运动灵机一直到人死亡时才告终结。
贫道的临床经验，人在死亡之时，不是先绝于阴面即是先绝于阳面，因而相对立之后绝的一面，就不能够孤立存在而随之脱形而出，故阴阳神机离体人即死亡。所以为医者在拯救危证之时，当特别关注拯救其薄弱的一面。贫道认为是十分重要的。
三十一、《黄帝内经》中有关“十二经脉”的一切论述不到一个呼吸的分析
《素问·灵兰秘典论篇》云：“至道在微，变化无穷，孰知其原。窘乎哉，消者瞿瞿，孰知其要。闵闵之当，孰者为良。恍惚之数，生于毫厘，毫厘之数，起于度量，千之万之，可以益大，推之大之，其形乃制”。以上说明：我们人体之五脏六腑十二经脉的生化能量无形难辨，但是，当古圣人在阐述五脏六腑之“十二经脉”的机理起源时，却是从很微小、很暂短、一霎那、一瞬间而不到一个呼吸的往返运动为起点，再沿着这一个微小呼吸，由一呼脉行三寸、一吸脉行三寸的推移来“推之大之”，就可能演化一秒、一分、一刻、一时、一日、一月及一年的五运六气阴阳运行。
所以，大道理从“微小道理”产生的。贫道研究后认为:《灵枢经》对有关“十二经脉”运行过程的论述，都未有达到一个呼吸的时间。据论述最多的章节实只达到“半个呼吸”的运行时间，而论述最少的章节，就只有一个呼吸之“四分之一”的时间。
例如：1、论述“手之三阴从胸走手；手之三阳从手走头；足之三阳从头走足；足之三阴从足走腹”。这证明只说出了人体一个侧面十二经脉的“正运机理”。
2、论述手三阳经的“根、溜、注、入”之运行，也只说出了人一个侧面之手三阳经的正运机理。
3、论述足三阳经的“根、溜、注、入”之运行、亦只说出了人体一个侧面之足三阳经的“反运机理”。
以上三例，都不过只说到一个呼吸之“四分之一”的十二经脉运行时间。再例如：论述阴阳十二经脉的别正、六合运动、乃是一侧面之正、负运行的阴、阳交合，故有一往一来的运行时间，又如：论述足三阴与足三阳经的根、结，其运行机理从根运行到结、由结运行到根，亦只有一升一降的往返时间。
故以上二例，都只是论述到一个呼吸“二分之一”的十二经脉运行时间。所以说：《灵枢经》中有关人体“十二经脉”的全部论述，确实没达到人之一个呼吸的所有循环过程，由此证明我们中国“古圣人”发现的“经络学说”是非常“玄微深奥的”。可是，这个最微、最小、最简捷的十二经脉道理之中，却又包涵着最浩大的天地之理。
三十二、“十二经脉”理论是中医诊疗的指南
《素问·阴阳应象大论篇》曰：“阴阳者、天地之道也，万物之纲纪，变化之父母，生杀之本始……”。阴主地气其气上腾，阳主天气其气下降，阴阳交合而万物，故阴阳乃天地之道也；其大地万物的生、长、收、藏都是根据阴阳消长的变化进行的，所以说阴阳是万物之纲纪；在春、夏、秋、冬四季中阴阳气候互相交替演化，其世界上的万物及生命就会产生出千变万化，所以说阴阳是变化之父母；随着年、月、日、时的阳生阴长、阳杀阴藏的阴阳盛衰规律，其万物及生命均受此阴阳制约而由生到死，所以说阴阳是生杀之本始。
这是论宇宙自然界之无形无象而又有大能量的“阴阳之道”天地万物生命的关系。然而人体之内、亦存在着这无形无象而又有大能量的“十二经脉”阴阳之道，它运化着人体的头、身、四肢、脏、腑、内外的新陈代谢与生死过程，故“十二经脉乃人身之道”。
玄门道经云：“一阴一阳谓之道。”故我们的道祖太上老君传教玄门弟子“反朴归真”即是真道。所以追溯简朴乃“归真”的需要；如追求分化道理是“应物变态”的需要。
其现代医学在微观现象上已将人体的各器官各组织研究得非常清楚，却缺少这无形无象“十二经脉”之宏观的阴阳道理。故贫道认为，在当今医学理论上，也要学习我们道祖的“反朴归真”，而十分需要反归到最“简朴本原”之“十二经脉”的阴阳道理。因为道生一，一生二，二生三，三生万物。如果只注意于万物各式各样的复杂现象，却忘掉了这个最本原的“一”，就会受众象所惑。
贫道认为：其人体之有形的众象表现，可作为“标”的诊断；而简单无形的“十二经脉”机理，可作为“本”的诊候，如“标本互用”，才是最周全、最准确、最合适、最完整的诊疗原则。
Therefore, utilizing the principles of the "Twelve Meridians" (Shi'er Jingmai, Twelve Main Meridians) to treat diseases involves regulating illnesses along the pathways of the cyclic circulation of Zang-Fu Yin-Yang meridians. Persistent regulation can adjust the Yin-Yang meridians of the Zang and Fu organs, leading to recovery. This approach is not merely treating the head for a headache or the foot for a foot pain, nor is it solely addressing specific symptoms or localized pathological phenomena; rather, it entails comprehensive adjustment according to the laws of Yin-Yang movement.
The above indicates that employing the holistic perspective of Zang-Fu Yin-Yang meridians enables persistent regulation of "difficult and complicated diseases" of the Zang and Fu organs, and may also prevent certain "Zang-Fu" disorders requiring surgical intervention. The author deeply feels that patients who have undergone surgical resection of "Zang-Fu" organs today are truly pitiable. However, for special patients, survival is difficult without surgery, making it unavoidable. Yet, for some patients, conditions could potentially be cured using the principles of the "Twelve Meridians"; adopting surgical resection in such cases inflicts unnecessary suffering on patients. Surgical treatment not only subjects patients to the trauma of surgery but also deprives them of the complete physiological functions of Zang-Fu Yin-Yang.
It has been observed that some patients often subsequently develop "post-operative sequelae" that are difficult to treat after surgical procedures. Therefore, when treating diseases of the Zang and Fu organs, physicians should strive to utilize the Yin-Yang mechanisms of the "Twelve Meridians" for regulation, thereby avoiding unnecessary surgical treatments.
28. On the Twelve Meridians and the Way of Heaven and Earth Yin-Yang
Traditional Chinese Medicine originated from the *Huangdi Neijing* (Yellow Emperor's Inner Canon). This classic text consistently embodies the theoretical viewpoint of "Harmony between Heaven and Humanity" (Tian Ren He Yi). Based on the author's experience in Qigong practice, it is believed that the discovery of the "Meridian Theory" (Jingluo Xueshuo) was achieved by ancient sages when they attained unity with the "Great Dao of Nature" through health preservation and cultivation. This constitutes the "Traditional Chinese Medical Theory"—the theory of the "Twelve Meridians."
Although Traditional Chinese Medical theory appears "profound," it is based on self-experience, making it highly scientific and practical. Thus, for thousands of years, it has guided the treatment and prevention of human diseases.
Both the motherland's "Medical Theory" and our Daoist "Daoist Theory" share the viewpoint of "Harmony between Heaven and Humanity." It is held that the universe possesses an invisible and formless cyclic orbital field of Three Yin and Three Yang, which operates the "Five Movements and Six Qi" (Wu Yun Liu Qi), giving rise to the seasonal changes of Spring, Summer, Autumn, and Winter. Similarly, within the human body, there exists an invisible and formless cyclic orbital field of Three Yin and Three Yang (i.e., the pathway of the Twelve Meridians) that operates the "Five Zang and Six Fu" organs, manifesting as the pulse variations of string-like in Spring, hook-like in Summer, floating in Autumn, and stone-like in Winter. If the universe lacked the motion field of the "Great Natural Dao," the sun, moon, and stars would not run their courses regularly, and all things could not grow. If the human body lacked the motion field of the "Twelve Meridians," life would not exist. Therefore, the operation of the human "Twelve Meridians" is crucial and profoundly subtle.
In the *Lingshu · Jingmai Chapter*, the Yellow Emperor asked Qibo: "I have heard that humans correspond to the Way of Heaven. Internally, the Five Zang organs correspond to the five tones, five colors, five seasons, five flavors, and five positions; externally, the Six Fu organs correspond to the six pitches. These pitches establish the Yin and Yang meridians, aligning with the twelve months, twelve earthly branches, twelve solar terms, twelve rivers, twelve double-hours, and twelve meridians. This is how the Five Zang and Six Fu correspond to the Way of Heaven." Furthermore, the *Suwen · Qijiao Bian Da Lun* states from the perspective of Heaven-Human correspondence: "The Liver corresponds to Jupiter (Suisui Star); the Heart corresponds to Mars (Yinghuo Star); the Spleen corresponds to Saturn (Zhenxing Star); the Lungs correspond to Venus (Baitai Star); the Kidneys correspond to Mercury (Chenxing Star)." This illustrates that the universe is a great Heaven and Earth, and the human body is a small Heaven and Earth. As stated by former sages: "Humans are the essence of Heaven and Earth." One can say that the human body is a microcosm of the "celestial bodies." The celestial structures of the solar system exist within the human body, though hidden. Consequently, many cultivators, upon reaching a certain stage of cultivation (a state of conjunction of sun and moon), can perceive the sun, moon, and stars. Thus, we Daoists say: "The Great Dao is within oneself; there is no Dao outside the body." This explains that the human body already possesses the completeness of Heaven and Earth, which should be cherished and cultivated.
29. Brief Discussion on Dynamic and Static Cultivation Methods
Diseases harm humanity. Life lies in movement. To reduce and prevent disease, one should prioritize cultivation and use treatment as auxiliary. This conclusion was established by former sages and philosophers long ago. Therefore, the first chapter of the *Suwen* discusses the "Principle of Dao Generating Life," and the second chapter advocates the health preservation method of "Regulating the Spirit According to Four Seasons" (*Sishi Tiaoshen*). This proves that ancient sages attached great importance to "health preservation" (Yangsheng) to ensure abundant Jing-Qi, health, and freedom from disease, hence placing it in a primary position.
If the human body falls ill and Yin-Yang imbalance cannot recover, medical treatment is required, awaiting observation of therapeutic effects. Thus, ancient sages placed diagnosis and treatment in a secondary position. It is hoped that people will strive for moral cultivation, which is the "health preservation method" advocated by our Daoism. Those skilled in health preservation can ward off disease and prolong life, achieving physical health and reducing illness. Promoting and carrying forward exercise and cultivation is our fine Chinese tradition. However, although the physiological structure of the human body coordinates with the movement laws of the cosmic "Great Dao," the cosmic Great Dao is an "unconscious" "Natural Dao." In contrast, humans deal with daily life using "Human Dao," subjecting themselves to interference from cognition, memory, thinking, sensation, reaction, as well as the Seven Emotions, Six Desires, and attachments to fame and profit. Thus, there is a discrepancy in frequency compared to the "Natural Dao."
As discussed in the *Lingshu · Wushi Ying Chapter*, the respiration of a person in one day and night is "13,500 breaths," during which Qi travels 810 zhang. If one does not understand the principles of cultivation, one might consider these "13,500 breaths in one day and night" erroneous and impractical. Because traveling 13,500 breaths in one day and night refers to the respiration of ancient sages whose "Dao Body" matched the "Microcosmic Orbit Movement," not the respiration of ordinary people. The number of breaths for ordinary people in one day and night reaches approximately "over 23,000 breaths." To cultivate and synchronize frequency with the cosmic "Natural Dao," one must have correct living habits. One should responsibly perform daily duties and, in spare time, clear the mind and heart,淡薄 personal desires, and persist in two to three hours of static cultivation daily. With a mind free of hindrances, physical and mental health can be obtained. If one practices diligently, the realm of cultivation will be profound and boundless.
Since modern people often love practicing Qigong for fitness, various schools transmit cultivation methods. Although the levels, realms, and experiential responses vary, all achieve certain fitness effects.
Although the methods of various schools differ, the author believes their function is nothing other than "calming the body and mind." Through quiet creative movement mechanisms, the human "Twelve Meridians" self-regulate to achieve Yin-Yang harmony, resulting in health, longevity, and sublimation of thought. Therefore, constant clarity and stillness in calming cultivation is the best health protection method. May people encourage themselves.
Regarding dynamic Qigong fitness methods: There are many fitness methods using "dynamic Qigong" worldwide. The author considers Tai Chi Chuan to have the best fitness effect.
Wudang Tai Chi was founded by Patriarch Zhang Sanfeng. Patriarch Sanfeng possessed unparalleled martial arts skills and was proficient in Daoist arts, thus inventing the principles of Tai Chi Chuan. Tai Chi transforms into the Two Modes of Yin and Yang; the Two Modes transform into the Four Images; the Four Images evolve into the Eight Trigrams, resulting in infinite changes. The main principle of Tai Chi Chuan is to apply spiritual intent within the body during practice. One must eliminate delusions, focus the will, sink Qi to the Dantian, keep the tailbone centered, hollow the chest and raise the back, and maintain a suspended spirit at the crown. Using the mind-heart to lead Qi while practicing forms, every hand lift and foot step must employ the arrival of spirit, intent, and form. Based on these internal uses of the mind-heart, it is called the "Internal Martial Art." Practicing a set of "Tai Chi Chuan" morning and evening makes the tendons and bones flexible, promotes smooth Qi and Blood, and keeps the "Twelve Meridians" unobstructed. Consistent practice can enhance spirit, brighten complexion, reduce disease, and prolong life. For those suffering from chronic diseases for years, practicing "Tai Chi Chuan" can help obese individuals lose weight and underweight individuals gain muscle mass.
Why does "Tai Chi Chuan" have such significant efficacy? Because every move and posture conforms to the movement laws of the left and right "Twelve Meridians" of the human body. When practicing "Tai Chi Chuan," the movements of the left and right hands and feet are coordinated and alternating: when the left hand moves upward in a form, the right hand moves downward; when the right hand moves upward, the left hand moves downward. This coordination perfectly aligns with the mechanism of the human "Twelve Meridians." Following the "Tai Chi Chuan method" actually conforms to the movement laws of human Yin-Yang meridians, thus achieving excellent fitness effects.
30. "The Twelve Meridians" are the Root of Human Life
The *Lingshu · Jingmai Chapter* states: "The Twelve Meridians are the reason for human life, the cause of disease formation, the means of human treatment, the origin of disease onset, the beginning of learning, and the limit of expert skill." The Ming Dynasty physician Zhang Jiebin commented: "Meridians are the branches and leaves of the Zang-Fu organs; Zang-Fu organs are the root of the meridians. Knowing the way of the Twelve Meridians clarifies Yin-Yang, exhausts interior-exterior relationships, distinguishes Qi-Blood, reveals deficiency-excess, allows observation of the adherence or deviation of the Heavenly Dao, and discerns the safety or danger of pathogenic versus upright factors. All aspects of human life, disease formation, treatment, and disease onset stem from this. Therefore, beginners must start here, and skilled experts also end here." This fully illustrates that although the principles of the Twelve Meridians are part of the TCM theoretical system, they encompass all connections regarding Yin-Yang Five Elements, Zang-Fu Qi-Blood, Interior-Exterior, Deficiency-Excess, and Pathogenic-Upright safety/danger in the diagnosis and treatment of diseases. Thus, they are extremely important.
Furthermore, the *Lingshu · Jingmai Chapter* says: "Meridians are used to decide life and death, manage hundred diseases, regulate deficiency and excess, and must not be blocked." This explains the crucial status of the "Meridian Theory" in TCM diagnosis and treatment. How can beginners in traditional medicine not start with this concise "mechanism of the Twelve Meridians"? How can those seeking profound medical skills abandon the "truth" of the Twelve Meridians to seek elsewhere?
Additionally, Ma Yuantai of the Ming Dynasty said in *Lingshu · Zhu Zheng Fa Wei*: "The Twelve Meridians... are the primary significance for students learning medicine and must be studied and practiced thoroughly. Later generations who speak but do not recognize the Twelve Meridians make mistakes as soon as they open their mouths or move their hands. How regrettable!" This shows that ignorance of the "Twelve Meridians" principles inevitably leads to errors.
The author has devoted lifelong effort to uncovering the secrets of the ancient sages' "Meridian Theory," hoping to reveal the true nature of the Twelve Meridians mechanism to serve the health cause. Through years of research, the author confirms that the "Spiritual Mechanism Motion Field" of Yin-Yang positive-negative in the Twelve Meridians rotates ceaselessly. Hence, the ancient sages named the outer classics *Lingshu* (Spiritual Pivot). This clearly indicates that within the human body, this invisible and inaudible "Spiritual Mechanism" (or Primordial Spirit) rotates. This endless motion of Yin, Yang, Positive, and Negative continues until death.
Based on the author's clinical experience, at the moment of death, either the Yin side or the Yang side fails first. Consequently, the opposing side cannot exist independently and detaches from the form, leading to death as the Yin-Yang spiritual mechanism leaves the body. Therefore, when saving critical cases, physicians should pay special attention to saving the weaker side. The author considers this very important.
31. Analysis of All Discussions on "Twelve Meridians" in the *Huangdi Neijing* Being Less Than One Breath
The *Suwen · Linglan Midian Lun Chapter* states: "The Supreme Dao is subtle, changes are infinite, who knows its origin? It is distressing! The diligent look around anxiously, who knows its essence? The careful and appropriate, who is good? The elusive numbers arise from hairsplitting precision; hairsplitting precision arises from measurement. Multiplying by thousands and millions can enlarge it; expanding it further shapes its form." The above explains that the biochemical energy of the Five Zang, Six Fu, and Twelve Meridians in the human body is invisible and hard to distinguish. However, when ancient sages expounded the origin of the mechanism of the "Twelve Meridians" of the Zang-Fu organs, they started from a very minute, transient, instantaneous, and less-than-one-breath round-trip movement. Along this minute breath, extending from "three cun traveled per exhalation and three cun per inhalation," by "expanding it," one can evolve the Yin-Yang operation of Five Movements and Six Qi over seconds, minutes, hours, days, months, and a year.
Thus, great principles arise from "minute principles." After research, the author believes that the discussions in the *Lingshu Jing* regarding the operation process of the "Twelve Meridians" do not reach the duration of one breath. The chapters discussing this most extensively reach only "half a breath" of operation time, while the least extensive chapters reach only "one-quarter" of a breath.
For example: 1. Discussing "The Three Yin of the Hand travel from the chest to the hand; the Three Yang of the Hand travel from the hand to the head; the Three Yang of the Foot travel from the head to the foot; the Three Yin of the Foot travel from the foot to the abdomen." This proves that only the "forward operation mechanism" of the Twelve Meridians on one side of the human body is described.
2. Discussing the "Root, Flow, Pour, Enter" operation of the Hand Three Yang meridians only describes the forward operation mechanism of the Hand Three Yang meridians on one side of the human body.
3. Discussing the "Root, Flow, Pour, Enter" operation of the Foot Three Yang meridians only describes the "reverse operation mechanism" of the Foot Three Yang meridians on one side of the human body.
These three examples only cover "one-quarter" of the Twelve Meridians operation time of one breath. Another example: Discussing the separation and combination, and the Hexad movement of Yin-Yang Twelve Meridians represents the intersection of Yin-Yang running positively and negatively on one side, involving a back-and-forth operation time. Similarly, discussing the Root and Knot of the Foot Three Yin and Foot Three Yang meridians, where the operation mechanism runs from Root to Knot and from Knot to Root, involves only an ascending-descending round-trip time.
Therefore, the above two examples only discuss up to "one-half" of the Twelve Meridians operation time of one breath. Thus, it can be said that all discussions in the *Lingshu Jing* regarding the human "Twelve Meridians" indeed do not cover the entire cycle of one breath. This proves that the "Meridian Theory" discovered by Chinese "ancient sages" is extremely "profound and subtle." However, within this most minute, smallest, and simplest principle of the Twelve Meridians lies the grandest principle of Heaven and Earth.
32. "The Twelve Meridians" Theory is the Guide for TCM Diagnosis and Treatment
The *Suwen · Yin-Ying Xiang Da Lun Chapter* states: "Yin and Yang are the Way of Heaven and Earth, the net of all things, the parents of change, the beginning of life and death..." Yin governs Earth Qi, which ascends; Yang governs Heaven Qi, which descends. Yin and Yang intersect to generate all things; thus, Yin and Yang are the Way of Heaven and Earth. The birth, growth, harvest, and storage of all things on Earth proceed according to the waxing and waning of Yin and Yang; therefore, Yin and Yang are the net of all things. In the four seasons of Spring, Summer, Autumn, and Winter, Yin-Yang climates alternate and evolve, causing myriad changes in all things and life in the world; thus, Yin and Yang are the parents of change. With the laws of Yin-Yang prosperity and decline—Yang generating and Yin growing, Yang killing and Yin storing—across years, months, days, and hours, all things and life are constrained by this Yin-Yang, moving from life to death; thus, Yin and Yang are the beginning of life and death.
This discusses the relationship between the invisible yet energetic "Way of Yin-Yang" of the natural universe and the life of heaven, earth, and all things. Within the human body, there also exists this invisible yet energetic "Way of Yin-Yang" of the "Twelve Meridians." It metabolizes the head, body, limbs, Zang, Fu, and internal-external processes of life and death; thus, "the Twelve Meridians are the Way of the human body."
The Daoist scriptures state: "One Yin and one Yang is called the Dao." Therefore, our Daoist ancestor Taishang Laojun taught the Xuanmen disciples "returning to simplicity and truth" as the true Dao. Tracing simplicity is the need for "returning to truth"; pursuing differentiated principles is the need for "responding to things and changing forms."
Modern medicine has researched human organs and tissues very clearly at the microscopic level but lacks the macroscopic Yin-Yang principles of the invisible "Twelve Meridians." Therefore, the author believes that contemporary medical theory must also learn from our Daoist ancestor's "returning to simplicity and truth," returning to the most "simple and original" Yin-Yang principles of the "Twelve Meridians." Because Dao generates One, One generates Two, Two generates Three, and Three generates all things. If one only focuses on the complex phenomena of all things but forgets this most original "One," one will be confused by the myriad appearances.
The author believes: The visible manifestations of the human body can serve as the diagnosis of the "Branch" (Biao); while the simple, invisible mechanism of the "Twelve Meridians" can serve as the diagnosis of the "Root" (Ben). Using "Root and Branch mutually" is the most comprehensive, accurate, suitable, and complete diagnostic and treatment principle.