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Huangdi Neijing · The Yellow Emperor’s Inner Canon
Suwen 2 · Regulating Spirit with the Four Seasons
Read in English. Switch to Original for word notes, or select text to ask a question.
The three months of spring are called bringing forth the old. Heaven and earth generate together and all things flourish. Lie down late and rise early; walk broadly in the courtyard, loosen the hair and relax the body so that intention can grow. Give life rather than kill; give rather than take; reward rather than punish. This responds to spring qi and is the way of nourishing life. Opposing it injures the Liver, brings cold disorders in summer, and leaves little to sustain growth.
The three months of summer are called abundant flowering. The qi of heaven and earth intermingles, and all things flower and fruit. Lie down late and rise early. Do not resent the sun. Keep intention free of anger, let the blossom reach its fullness and qi be released, as though what one loves lay outside. This responds to summer qi and nourishes growth. Opposing it injures the Heart, brings intermittent fever in autumn, leaves little to sustain gathering, and brings serious illness at the winter solstice.
The three months of autumn are called the settling of appearance. Heaven’s qi becomes urgent and earth’s qi clear. Lie down early and rise early, with the chickens. Keep intention peaceful to soften autumn’s severity. Gather and restrain spirit and qi so autumn qi is balanced. Do not let intention rush outward; keep Lung qi clear. This responds to autumn qi and nourishes gathering. Opposing it injures the Lung, brings diarrhea with undigested food in winter, and leaves little to sustain storage.
The three months of winter are called closing and storing. Water freezes and earth cracks. Do not disturb yang. Lie down early and rise late, waiting for daylight. Let intention seem concealed and hidden, as though keeping something private or already possessing something cherished. Avoid cold and approach warmth. Do not release through the skin and rapidly lose qi. This responds to winter qi and nourishes storage. Opposing it injures the Kidney, brings wilting weakness and counterflow in spring, and leaves little to sustain generation.
Heaven’s qi is clear, still and luminous. It continuously conceals its virtue and therefore does not descend. If heaven exposes its brightness, the sun and moon lose their light. Harmful influences invade the openings; yang qi becomes blocked; earth’s qi obscures brightness. Clouds and mist are impure, and white dew accordingly fails to descend.
When exchange does not manifest, the life allotted to things is not bestowed. Without that bestowal, fine trees often die. Unwholesome qi does not disperse, wind and rain lose their measure, white dew does not fall, and vegetation withers instead of flourishing. Injurious winds repeatedly arrive and violent rains repeatedly arise. Heaven, earth and the four seasons fail to sustain one another and depart from the Way: life ends before its proper term. Only the sage follows their order, so the body has no severe illness, things do not lose their proper course, and vital qi is not exhausted.
Oppose spring qi and Shaoyang does not arise: Liver qi changes internally.
Oppose summer qi and Taiyang does not grow: Heart qi becomes hollow within.
Oppose autumn qi and Shaoyin does not gather: Lung qi becomes scorched and full.
Oppose winter qi and Taiyin does not store: Kidney qi sinks alone.
The yin and yang of the four seasons are the root of all things. Thus sages nourish yang in spring and summer, and yin in autumn and winter, following that root. With all things they sink and rise through the gateway of generation and growth. Opposing the root cuts down the foundation and damages true vitality.
Yin, yang and the four seasons are the ending and beginning of all things and the root of life and death. Opposing them produces calamity; following them prevents severe illness. This is attaining the Way. Sages practice the Way; foolish people turn their backs on it. Following yin and yang means life; opposing them means death. Following them means order; opposing them means disorder. Turning accord into opposition is called internal obstruction.
Reading note: The supplied 佩 is read as turning away, following the historical phonetic reading discussed in Suwen Jiaoyi. Another traditional reading is merely wearing the Way outwardly without practicing it.
Thus sages address illness before it has become established, and disorder before it has become established, rather than treating only what is already ill or disordered. This is what the saying means.
Giving medicine only after illness has formed, and governing only after disorder has formed, is like digging a well when already thirsty or casting a weapon after battle begins. Is that not late?
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