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INTRODUCTION
QI JING BA M AI
THE EIGHT EXTRAORDINARY M ERIDIANS part #1
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LARRE & ROCHAT
(1997)
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This primitive organisation into eight meridians governs the relationships between yin and y
interior and exterior, providing the basic pattern for energy exchange between heaven and earth
beneath the more accessible division into the twelve ordinary meridians. This presentation of th extraordinary meridians, firmly rooted in the medical classics, elucidates the mysterious yet
fundamental interaction of yin and yang within the human body and the evolution of the meridi
system. As acupuncturists this is our medium, and yet in an education system dominated by he
theory we learn so little about it. It is my hope that this book goes some way to redress that bal
The text has been edited from two three day seminars, and is not intended as a complete hist
overview or detailed analysis of the entire subject, which, throughout the long history of Chine
medicine, has been presented in many different ways, by many different schools. The intention
authors here is to give practitioners a fresh approach to the subject by study of the classical Chi texts.
Sandra Hill, London, 1997
INTRODUCTION
Claude Larre: Our subject is the extraordinary meridians, the qi jing ba mai, which are not o
extraordinary, but marvelous. I personally prefer to use the word extraordinary, but there is als other aspect - that they are doing marvels. Perhaps they are extraordinary because they are part
primitive constitution of the being, and represent the purest stimulation of life given by heaven,
is in itself an extraordinary power when contrasted with earth where things are developed and s
Heaven represents creation and the invisible power of life. So when something is unseen but w for life, it normally has the attribute of being a truly marvelous thing.
For that reason the qi jing ba mai must be seen as the foundation of life from the very beginn
the very end. They are active from conception to birth, working within a state of life which is n organised. With the development of the arms and legs, hands and feet, the number twelve is appropriate and will come into full effect after birth, with the twelve ordinary meridians taking
strength from the origin of life. The number twelve is the natural extension of the four (of the f
limbs) stimulated by the power of the qi which is the number three. So heaven and earth worki
Sign up to vote on thisand titlecontrasted to the developed form of humanity can work through twelve different pathways,
the more primitive will be like winds in the atmosphere. Thewinds are governed by the numbe Useful
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which is four times two, and with these eight winds the general animation of the universe is
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The extraordinary meridians do not appear in the Su wen or Ling shu as a set linked together. I
chapter we have a reference to the ren mai and chong mai, in another chapter chong mai with th
kidney meridian, in another a mention of the qiao mai etc., but it is in the Nan jing that they are
organised and gathered together for the first time in written form, although they might have exi before as oral teachings or in lost texts. STUDY OF THE CHARACTERS
Elisabeth Rochat : The name given is qi jing ba mai, and each character is important. As usu
Chinese we begin with the end.
Mai is a general word for the network of animation, meridians as well as luo and other kind
circulation. There are mai in the depths and there are mai up to the surface of the body. The qi j mai are the expression of this general network of animation expressed by the number eight.
As Father Larre has said, this is very important because eight (ba) is the number of the wind
the distribution of vitality, essences and spirit. In the depths of our being we have five zang an You're Reading a Preview fu. Then there is a kind of bursting out of vitality with the number seven, which is why we hav
Unlock full access with a free trial. seven upper orifices, or seven emotions, because seven is the number of this spreading vitality
is the proper number for the penetration of all space by the vitality coming from seven. Throug Download With Free Trial symbolism of these numbers and through the graphology, we have a kind of division, a first differentiation. We are moving from the area of undifferentiated qi to a network of animation, occupying all the vital space in order to distribute spirits, essences and qi.
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These eight are not only mai but also jing or meridians. A meridian is a norm. It is a basic pr
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for the animation and organisation of life relying on the model and principle of heaven, but taki
account all the earthly surroundings and the earthly shape of the body. This is the meaning of j
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kind of sharing of pathways does not happen at all with the twelve ordinary meridians. We can
that the division is much more clear cut for the twelve meridians than for the eight extraordinar
meridians. Therefore, although they are also called meridians, they do not have the same purpo
They are rather for the inner organisation of life and are preparing the way for the twelve merid
the adult, which just act in their own areas and are able to resonate and respond to external influ
That is why these meridians are called qi, extraordinary, marvelous, singular, and so on, as thi character has a lot of very interesting meanings.
Qi is extraordinary, surprising and strange, because etymologically speaking it is a man utte
exclamation of surprise. But qi can also mean marvelous, so marvelous that it is beyond compa
utterly unique. With unique we get to the meaning of single, and also odd, like the odd number
which are single and unique because they are not divisible by two. Another meaning can be irre against the norm, because if you are unique you are very close to being an anarchist.
Another important meaning, which is also a classical one, is of a kind of fraction, the remai
a fraction in division, or small remainders when you have cut time or space geometrically. For
instance, the day has twelve or 24 hours which is very efficient and useful for our watches and
schedules but astronomically speaking is not quite true, there are always some seconds remain a Preview Chinese this is called qi. It is the same You're for theReading year; there are 365 days but it is not exact, and th remainder is also qi.
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These meridians are singular, extraordinary, because they are different from the other merid Download Trial right. The extraordinary mer which are called zheng, correct, ordinary, withoutWith any Free diversion,
are not so tied by principles, not so constrained and constricted. The twelve ordinary meridians
to each other in couples in a face/interface, internal/external, biao/li relationship and they make
couples as foot and hand meridians. They also have a special relationship with the zangfu, each
meridian having its proper zang or fu. These normal meridians also have a correspondence to th
elements through the zangfu, and through the external heavenly influxes, cold, heat, wind, dam Sign up to vote on this title
dryness and fire, and according to Ling shu chapter 12 they have a special correspondence with Useful useful Not rivers on earth:
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meridian and one zang or one fu, but rather how the extraordinary meridians represent the origi organisation of the yin, and the original organisation of the yang everywhere in the body. With the twelve meridians there is always the relationship with the elements, the months of year or with external influences. Remember Ling shu chapter 11:
The twelve meridians themselves united with the twelve months an the twelve constellations and the twelve articulations of animation (jie), the twelve watercourses, the twelve double hours of the day, the animating network of the twelve meridians.
It is through the animating network of the twelve ordinary meridians that man lives, interact
that illnesses are manifest. Through them one can treat. All study begins with them and all work
ends with them, because the acupuncture points are only on the twelve meridians, du mai and r
mai, the other extraordinary meridians have no points of their own. If these meridians are so str
and they are not in this kind of correspondence and resonance with the elements, the seasons an
external influx, how can they be meridians or 'norms' for the animation? If we look at the texts Nan jing we can see that there are some kind of special correspondences. NAN JING DIFFICULTY 27 The first presentation and explanation is given in Nan jing difficulty 27. You'reba Reading Preview The mai include the qi jing mai, athe eight mai of the extraordinary meridians, eight mai which are not linked with the Unlock full access with a free trial. twelve meridians. What can one say of them?
Withare Freethe Trialyin wei. There are the Well, there are the yangDownload wei, there yang qiao, there are the yin qiao; there is the chong, there is the du there is the dai, there is the ren. That is to say there are eight mai which are not connected to the twelve meridians. It is because of this that one talks of the qi jing ba mai. The meridians are twelve, the luo are 15; in all that makes 27 qi, they follow each other, rising and falling. Why are these not included in the meridians? Sign up to vote on this title
Well, the scheme for the saintly man (sheng ren) lays out canals and Useful Not useful channels (gou qu) for an easy circulati on (tong) of the wat erways (sh dao); this is to guard against unexpected circumst ances. When rain descends from heaven canals and channels fill up to create rambling
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because we have descriptions of them independent of this kind of fullness, where they have the
functions and responsibilities. For instance in Su wen chapter 1 we have ren mai and chong ma
responsible for fertility in women, and there is no question of overflowing of the main meridia
And if the qiao mai are responsible for the circulation of the defensive qi, and for the alternation sleeping and waking during night and day, they are always functioning.
But here we have something very interesting. First, why are these eight mai not linked with
twelve meridians; why are they not the same thing as the twelve meridians? The answer is pure they do not have the same relationship between inside and outside as the twelve meridians do. really are different, which is another meaning of qi. So what exactly is the meaning of these canals and ditches for an easy circulation of the
waterways? I think that it is a representation in the body of the organisation of territory by the p
of the waterways, such as was done by Yu the Great; because the organisation of life, whether
earth or inside the body, must obey the same general rules. There is no difference. If you take c
all the ditches and canals and channels you can avoid all overflows or floods, so this is a way t
provide protection. The extraordinary meridians are like ditches between great rivers, and in th they have the function of passages and openings between the twelve or twenty four ordinary
meridians. They provide a way to have some preventive measures against unforeseen circumst
But is this the only meaning, that they are like reservoirs, full with an unexpected arrival of
something like rain, causing an overflow of water on earth? I think that is just an image. The m You're Reading a Preview is that because these meridians are older, more ancient than the ordinary meridians, when Unlock full access with a free trial.
extraordinary circumstances exist outside, and the twelve main meridians can no longer ensure
maintenance of the twelve areas of the Download body, thereWith is a Free returnTrial to a more ancient and deeper regu
of life. Here we have one of the meanings of these extraordinary meridians and of their role: it preserve the norm, but at a deeper level.
Su wen chapter 2 gives us a presentation of the four seasons. The first part of this chapter is
presentation of spring, summer, autumn and winter, the proper qualities of each of these seaso
the appropriate conduct to adopt and follow in order to respond to the season and be in good he
up to vote oncircumstances, this title But in the second part we have an example of extraordinary, Sign unforeseeable very
- the kind of circumstances w weather with hurricanes, tornadoes, very heavy rain, or drought Useful
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endanger all living beings. In this case, the saint of the text is able to prepare within himself the
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In the books on military strategy, especially in The Art of War, zheng designates the usual a
forces, and qi designates something which is not in the norm or in the usual principles for a bat
This qi can refer to all kinds of unexpected movements of troops, such as suddenly coming fro
behind, with an effect of surprise. The Art of War says that if the enemy sees that an operation
extraordinary operation, it then becomes an ordinary operation, because the element of surprise lost. Sun zi also says that you can begin the battle with ordinary forces, but normally can be
victorious only with the use of extraordinary forces. We see that it is not a case of opposition, b
perpetual movement between that which is ordinary and that which is extraordinary in order to
the battle. To win the battle on the battlefield is the same as winning the battle of life: to remain
always in the best state of health and life. And we have to use both at the same time, the ordina
the extraordinary, one being like the invisible part of the other. The extraordinary is like the inv
part of the ordinary, as it was in the battle. In the body it is not exactly the same, but it is usefu draw comparisons.
The last meaning of qi is the kind of remainder of a fraction, a little space of time which is th
remainder of the day, or the year. For example, Ling shu chapter 76 describes the circulation o
defensive qi and because the time is divided very strictly into divisions of 14 minutes there is a of time, and the defensive qi has a particular movement. But because this strict outline of time
length of all the pathways of animation of the body do not completely correspond, there is a litt difference between the external measure of time and the circulation of the defensive qi. This is You're Reading a Preview qi. Unlock full access with a free trial.
In Su wen chapter 9 we have the same thing but with the calendar. If we do not use an interc
month, sometimes we will find that everything goes outFree of sync. Download With Trial The Chinese had the double s of the solar and lunar calendar. Some parts of the measurement of time were made by the sun, with the moon. After a while the difference between them was very apparent and would create problems with agriculture. With this qi, this fraction of time, they would finally introduce an intercalary month every three or five years depending on the particular dynasty.
So what does this mean in the context of the extraordinary meridians? It is a way to regulate
Sign up to vote thisand titleexact that th deeper level all the regular cycles which are very exact. In fact they are soon just
that. This qi gives us false. It is easier to have 24 hours in a day, but the reality is not quite like Useful
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ability to re-adjust to a deeper reality, the most primitive reality of life, which lies behind that w
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regulation of the twelve can be corrected through the system of the eight, which is more permis allows more room for adjustment. Question: When you mentioned that it was more primitive do you mean preceding in time?
Elisabeth Rochat : I think that it is also that, yes. There is no Chinese text that says that exa
but the eight are beneath and behind the twelve meridians. For example, chong mai is behind b
kidney and stomach meridians. And the explanation is either that it is the emanation of both the
meridians or that both the kidney and stomach meridians are a double emanation of all the richn
chong mai. In this case we have a process of differentiation from the extraordinary meridians to
twelve meridians. It is more confused at the level of the extraordinary meridians in the sense th
everything is more mixed together, less differentiated. Look, for example, at the common origi
the chong mai, du mai and ren mai. They are in that sense undifferentiated. The three are togeth
the origin, and just a little later they begin to be differentiated like the first divergence into three
branches. It is a kind of territorial construction, but there is definitely something primitive, eve time, in the extraordinary meridians.
The twelve ordinary meridians are for the circulation of the blood and qi, for example in the jing difficulty 23: ... the jingmai circulate blood and qi, they ensure free communication of yin/yang so that the body can flourish.. You're Reading a Preview The extraordinary meridians ensure the regulation and the first laws for the relationship and
Unlock full access with a free trial. circulation of blood and qi essences and qi and yin and yang. So with the blood, the circulation
originally regulated by ren mai and chong mai and after that, when all the functions of the body Download With Free Trial more and more differentiated, the meridians and zangfu, for example the liver, kidneys and hea
this circulation of blood under their authority. The liver meridian is important, for instance, bec
the circulation of blood refers not only to a good circulation through the blood vessels, but also
menstruation, and all kinds of particularities of the blood in a man, for example to enable his be grow, as we can read in the Ling shu.
Signofuplife to vote It is all these inner regulations which are the main problems andon ofthis thetitle human being, a
Useful Not is the first structuring of the blood and qi within the body which is the task ofuseful the extraordinary
meridians. Du mai can be seen as the first elaboration of qi and yang in the body and ren mai as
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We can also see how yin and yang qiao mai are the inter-penetration and rhythm between yi
yang, and how yin and yang wei mai are the inner organisation of each system, the yang and qi
the yin and blood, in order to maintain the particular cohesion in each system. After this framew established, all the more complicated relationships can take place through the complete system twelve meridians. LI ZHONG ZI ... Yang wei has a special mastery over the exterior, biao. The yin wei on the interior, li.
This is the reason why the yang wei and yin wei mai are the equivalent of the two trigrams q and kun. Qian being the trigram representing the powerful effects of heaven, and kun those of
We are not going to go into depth about the relationship between the eight extraordinary meridi
and the trigrams, and in some texts yang wei and yin wei are not related to these same two trigr but with others.
... Yang qiao has a special mastery over the yang on the left and right side of the body and the yin qiao a special mastery of the yin on the left and right side of the body...
You'reand Reading a Preview and is the reason why the yan This is in order to indicate order, rhythm interrelationship
corresponds to the east, and yin qiao toUnlock the west. Also, all the rising up movement occ full access withbecause a free trial. the left and the descending movement on the right, east is on the left, and west on the right. Download With Free Trial ... Du mai has mastery over the yang at the rear of the body, and ren mai over the yin at the front. This is why they are south and nor Dai mai is like an horizontal link tying together all the network of animation, all the circulation, and it corresponds to the six junctions liu he. Sign up to vote on this title
In this text there is no mention of chong mai. I think it is because it is like the connection of
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power of du mai and ren mai. Li Shizhen, who wrote a special study on the extraordinary meri
related chong mai with du mai and ren mai. There is no coupled relationship of dai mai and cho
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organisation of space, in the form of the four directions, and the two first trigrams which expre
appearance of the natural forces at the origin of life. They are taking the extraordinary meridian
coupling them with the most basic and primitive orientations of life, to put the living being in th place within the universe, rather than to make a point by point correspondence.
Claude Larre: Within any Chinese text it is usual to start with tian di, heaven and earth, and
four seasons. When the Chinese speak of heaven and earth they are saying that the play of life
between the creative and the receptive. The expressions creative and receptive are used in t he B
Changes because heaven and earth do not give the feeling of change. They give the feeling of tw
separate entities rather than the play between them. But the hexagrams or trigrams always refer change between the two, and life is within that change.
If heaven and earth are duplicated we have the four seasons, and the four seasons are also y
yang but seen as four. Putting the two and the four together you have the six which are called t junctions, and a junction is not the physical entering of this or that, but the idea of blowing a
diffusing one towards the other. This idea is given in Zhuang zi where it is said that 'living bei blowing one towards another'.
So this idea of the six junctions is a way to sum up not only the limitations of physical spac way to understand the limitation through the exchanges of qi.
The six junctions are used as an image of the visible world which is reproduced in each of u
the bodily frame. So whether we are talking about the universe or talking about ourselves there You're Reading a Preview difference, the laws are equally true. It is really this exchange of qi which is seen by the author Unlock full access with a free trial.
because qian and kun, east and west, south and north are not so much directions but the ways a places in which qi is exchanged.
MATSUMOTO & BIRCH
Download With Free Trial
(1986)
The Extraordinary Vessels
The eight extraordinary vessels, the qi jing ba mai, constitute a fascinating level of energetic
and treatment in Chinese medicine. Throughout medical history there have been many differen
up to vote on this titletreatment. N concerning their nature, their pathways, functions, associatedSign symptomology and
the Ming dynasty, when a revolutionary new treatment style developed,had there been any pra Useful
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consensus regarding these vessels, nor had they been systematically described by reference to t
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body's intrinsic bioelectrical systems. These procedures involve the use of "ion-pumping" cord
unidirectional diode connectors, that are capable of directed ion transfer. Dr. Manaka's theories
diagnosis and treatment of the extraordinary vessels are the most coherent available and are mo
widely applicable than any in the medical literature. His use of the ion pumping cords is a subst
practical justification of his theories. The embryological, biorhythmic, physiological and practi
details of Dr. Manaka's ideas and procedures are presented in another text in association with th
abdominal palpation system necessary for their use. While it is not entirely clear how influentia Manaka's work has been on the work of practitioners such as Ms. Tokito and Mr. Ito, they do
concepts that he helped develop in the 1950's and 1960's. Certainly, it would not be possible to
any serious research or scholarship of the extraordinary vessels without referring to his work a of his associate Dr. Kazuko Itaya.
Following Dr. Manaka's practice of examining classical ideas and proposing modern clinica
tests and theories, our discussions are intended to stimulate and promote scholarship and resea
Absolute statements of principle are for matters much smaller and less central than the extraord
vessels. The purpose of this text is to present the historical background and the essential theoret
and clinical detail necessary for the use of the extraordinary vessels in acupuncture practice. Th
clinically oriented sections of the text describe the symptomologies of both modern and classica sources. Terminology
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Any acupuncture text must explain some common terminology. We assume familiarly with
terms such as qi, meridians, acupoints,Download yin and yang. WithHowever, Free Trial some of the key concepts of th
deserve consideration. Bear in mind that simple, definitive meanings are for smaller ideas. Man
not most, terms in Oriental medicine have numerous meanings, each of which depends on cont Often, there is no simple English equivalent; attempts to create simple cognates result in gross
simplification or misuse of terms in some specific contexts. Meanings have flavor. The flavor o
character is often determined by its etymology. In most instances we have left the specialized te
Sign up toinvote on this title romanized form; English readers have demonstrated little difficulty absorbing such words in
quotations, terms often imply vocabulary. Multiplicity is evident. As is clear in some classical Useful
Not useful
function as much as they imply identity. Different words for the different functions of a single
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In English literature we often find the term qi of qi jing ba mai loosely translated as "extra" o
"secondary”. These translations imply that these vessels are subordinate to the twelve meridian
is an unfortunate mis-translation that more accurately reflects the order of teaching acupuncture
concepts than it demonstrates the place of the extraordinary vessels in human energetic anatom
we will see, the extraordinary vessels are more primary than the twelve meridians. Functionally are certainly not simply additional trajectories.
The names of the vessels are also a key to how we think of them. The term du, often transla governing refers to a general, someone who controls. Ren, usually translated as "conception,"
to pregnancy, responsibility, or obligation. It can mean "to accept" or "to hold something in fro
the abdomen”. Dai refers to a belt or girdle that acts as a support. Chong means a street. It is us express the idea of passing or transformation. In some contexts chong refers to alchemical
transformation, two entities "crashing together" to produce something different. Qiao generally "the heel," or "to stand on the toes”. It often indicates the action of the heel rising up; it further
to walk on one's toes with the legs stretched. Most interestingly, it refers to the action of kickin one's foot as high as possible. Wei denotes a rope and is often translated as "link," or "bind”. Specifically, it refers to a rope that is tied around something, pulling it down and securing it.
Dr. Manaka discovered important clinical rules for the use of the qiao mai and wei mai vesse because of differences in the meaning of the characters. He was able to posit that the wei mai
controlled downward movement, while the qiao mai controlled upward movement, because of You're Reading a Preview "pulling down" and "rising up" connotations of the terms. Through clinical corroboration of th Unlock full access with a free trial.
theory, he has determined that it is preferable to treat the wei mai before treating the qiao mai
ion pumping cords, when there is evidence that the patient's qi is rising. Given the clinical prev Download With Free Trial of "rebellious qi," this is indeed useful. Sources
Point indications in the classical sources used are ... consistent. The Zhen Jiu Ju Ying (Gao Gathering of Eminent Acupuncturists, 1529) and the Zhen Jiu Da Cheng (Yang Ji Zhou,
Sign up identical to vote on this title Compendium of Acupuncture and Moxibustion, 1601) give nearly information in alm
Jiu Jia Yi Jing (Hua cases. These two books drew their information extensively from the Zhen Useful
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Mi, Systematic Classic of Acupuncture and Moxibustion, 282 AD), the Tongren Shu Xue Zhen
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of Chapter 10 is devoted to their pathways. Many of these early discussions contradict each oth
intimating that different authors produced different sections. This suggests that the function an of the extraordinary vessels was not fully developed during the early and middle Han dynasty. Certainly, the ideas were still evolving.
In modern discussions of the extraordinary vessels there is a general consensus regarding th
pathways, a result of of the considerable work accomplished in the period bridging the compila
the Su Wen and the arrival of the Ming dynasy. This same evolution is apparent in discussions
symptomology and treatment. There are symptom descriptions in the Su Wen and Ling Shu, so
which are unclear. The Nan Jing, an important early acupuncture text and a major commentary
expansion of the Su Wen and Ling Shu, written circa 100 BC to 100 AD, systematized and sim both the pathways and symptomology. Clearly the author of the Nan Jing was a clinician of considerable skill. In his work there was a constant attempt to cut through the theoretical knots
earlier books; the descriptions of both pathways and symptoms were concise. Ironically, as is t
case with many great clinicians, the treatment descriptions were neither complete nor systemati
Some description of pulse types associated with each of the extraordinary vessels was given
Wang Shu He, who wrote the Mai Jing, the famous pulse classic, and a major commentary on
Nan Jing, circa 300 AD. These representations appear to be the basis of Li Shi Zhen's descript
the pulse types for each of the extraordinary vessels. While the descriptions of both Wang Shu
and Li Shi Zhen are evocative and interesting, they are as equally difficult to understand and tra You're Reading a Preview We have included Wang Shu He's descriptions in this text only as an historical reference. From Unlock full access with a free trial.
practical viewpoint, his descriptions remain somewhat unclear. The theories from the Nan Jing
Wang Shu He regarding the extraordinary vesselsWith are the stepping Download Free Trial stones between the often ob
and contradictory information in the Su Wen and Ling Shu and later systematic presentations. I
Nan Jing we find a clear development of the energetic theory of the extraordinary vessels. This
provides a perspective that distinguishes the extraordinary vessels from five element and merid
energetics, and provides us with insight into the nature of the body's energies, the nature of life
the rationale of the treatment procedures associated with these vessels. Wang Shu He had a pro
Sign upof to the voteextraordinary on this title understanding of Nan Jing, and contributed greatly to the theories vessels
his attempts to systematize treatment points, pulse diagnosisand biorhythmic descriptions. The Useful
descriptions are rooted in Nan Jing energetics.
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nascence of their evolution. Although the beginning of a systematic treatment approach could b found in Wang Shu He's commentary, clearly the development was still partial.
The first complete and systematic treatment description of the extraordinary vessels is found Zhen Jiu Da Quan, written in 1439 AD wherein the eight master or treatment points are clearly
described. By the time of the Zhen Jiu Da Cheng in 1601 AD, there was a precise and thorough
treatment approach for the extraordinary vessels, following the style established by the earlier D
Quan and describing the eight master points, their uses alone, their use in pairs and in combina with other points.
The Zhen Jiu Da Quan also made other important contributions. It clearly described a system biorhythmic treatment style based on daily and bi-hourly stem and branch changes. These
biorhythmic treatments are some of the most interesting and useful parts of acupuncture theory
practice. It is impossible to say with certainty that these ideas were developed earlier and transm
by oral tradition, or were the development of Xu Feng, the author of the Da Quan. Whatever th heritage or source, these remarkable theories, positing that the human body is affected by cosmological cycles, have enlarged the idea of environment in Oriental medicine.
Xu Feng described the eight extraordinary vessels with reference to the temporal sequence o
trigrams and to their eight treatment points. These points are usually called "master" points and sometimes "respectable" points. You're Reading a Preview Unlock full access with a free trial.
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yin wei mai
du mai
yang qiao mai
dai mai
yang wei mai
ren mai
yin qiao mai
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These relationships are described further as:
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The Zhen Jiu Da Cheng also makes interesting comments about the eight vessels as they rela areas of the body:
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The yang qiao, yang wei, du and dai mai mainly treat diseases of the shoulders, back, lumbar and thighs that are superficial . The yin qiao, yin wei, ren and chong mai mainly treat diseases of the heart, abdomen, ribs and sides of the body that are in the lining {inside}.
The selection of these four pairs of points is probably based on the same point pairing in an e Sign up to vote on this title
text, the Zhen Jing Zhi Nan, Acupuncture Text South Pointer, written circa 1295 AD. In this te
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SP-4 was paired with PC-6, LU-7 with KI-6, SI-3 with BL-62 and GB-41 with SJ-5. Howev
clear mention was made of the eight extraordinary vessels in regard to these four pairs of point
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The root of the twelve meridians, fundamental to the five yin and six yang organs; the source of the tri ple warmer, the gate of breathin the source of the vit al qi. While this center is located in the body, it is also the site of many energetic transformations
reach beyond the body. Ultimately, the source of the center is the heaven-person-earth interacti from which life is generated. Thus, the energies of the center are the essential procreative and
generative energies of jing and shen. The energies produced in the center are the main energies
nutrition and protection and the meridian qi. The macrocosmic/microcosmic analogy of Chines
cosmology is completed in the body's center. Just as heaven has a point of origin or energetic c
"tai yi”, the great one, so too does the body. The moving qi between the kidneys is the tai yi of body, the great one from which yin and yang evolve. It is the root and origin of all the body's energetic systems.
In the Nan Jing and the Daoist treatises, one concept used to name the origin of human energ within the cosmos was "no form.”. The master of the heart, pericardium and the triple warmer
"a name but no form”. According to the Daoists, no-form is the "tiny jing" that is the precursor material substance. It is the ancestor of matter; it's child is light; it's grandchild is water. All is
from no-form. No-form arises directly from the tai yi, the great one, from which everything els
materializes, heaven and earth, yin and yang. No-form creates form, the body, which is continu You're Reading a Preview transformed and animated by shen, sometimes called the spirit. Unlock full access with a free trial.
The traditional Chinese idea of no-form stretches the credulity of those who cannot accept th
ancient society produced powerfully sophisticated ideas. It is clearly interpretable as the univer Download With Free Trial matrix of energy from which springs all material, animate and inanimate. As it notes the birth o
water, the symbol of the ultimate source of matter, from light, energy, it is a direct parallel of m
ideas of the energetic origin of matter. It posits no-form as what we would now call the unifyin
field. David Bohm's idea of an "implicate order" a "vast ocean of energy" in "space," a vast un hidden matrix, is much like this ancient cosmological concept.
up to vote on this title theory occ The transformations of no-form into the energies that are Sign the basis of acupuncture
Not heart, useful pericardium Useful the energetic center, the abdomen, the hara. The triple warmer, master of the
ming men are the energetic creations of no-form, the first materializations of energy that preced
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stem relationships, the cycles of the twelve meridians and collaterals and their associated organ systems and functions. All are rooted in the moving qi.
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full access with a free trial. The eight extraordinary vessels are Unlock also rooted here, originating at the tai yi, the moving qi.
ren, chong and du mai are frequently described as having their beginning in the uterus. Often, Download With Free Trial uterus is equated with the moving qi or described as the site where the moving qi resides. The we translate here as "uterus" does not refer exclusively to the physical structure, but as well to
functions. One conceptual approach may be drawn from considering the embryogenesis of the chong and du mai as they relate to the primordial germ layers of the endoderm, mesoderm and ectoderm.
The chong mai is sometimes identified with the moving qi. The duvote andonren Sign up to thismai titleare usually
Notwere usefulseen as the " Useful described as the yin/yang branches of the moving qi. The chong and dumai
of the twelve meridians, responsible for their movement and return to the meeting point at LU-
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as the triple warmer and the master of the heart. In turn, these functions precede and support ea the more specialized energetic systems.
This idea has important therapeutic implications that are the base of the asymptomatic traditi
acupuncture: great physicians treat root problems before attending to local symptoms. Certainl
both classic and modern treatment sources, distinctions are made between root and local treatm The model of human energetics just described provides a practical basis for these distinctions.
Essentially, problems of the energetic center are root problems. Problems that arise in the bran
the meridians or organs, are symptomatic problems. Problems of the tai yi are given priority in
treatment. In Japan, tradition teaches that this may be accomplished at the level of either the fiv
elements or the extraordinary vessels. In modern Chinese tradition there is less specific referen
this distinct separation of root and local treatments in practice. Obviously, the concept is presen used. The open point systems that are still in use in China and the diagnoses of underlying
dysfunctions that give rise to symptoms are both evidences of this concept. Dr. Zhang Xin Shu
has developed a treatment system where six pairs of points on the arms and legs are treated to c
various body zones, describes these points as root treatment points. His book Wan Ke Zhen, W Ankle Acupuncture, will be discussed later.
Although related by the idea of root treatments, element or meridian problems are not equiva
extraordinary vessel disease. The Nan Jing was first to state this distinction clearly. The meridi
system and the diagnostic and therapeutic theories of the five elements represent a different ene You're Reading a Preview strata than the extraordinary vessels. Though all the energetic systems share an origin in the cen Unlock full access with a free trial.
problems that manifest in the branch systems are not necessarily problems of the center: Download With{replete, Free Trial overflowing}, this If the {twelve} meridians are full fullness {spills over} goes into the eight extraordinary vessels, neve to return.
In the Nan Jing the extraordinary vessels were believed to function like the system of dikes
was used in China to drain fields when rivers overflowed. The yin and yang qiao mai, which w
seen as two of the fifteen luo vessels described in the Nan Jing, particularly important, be Sign were up to vote on this title
first to receive the energy that spilled over. However, later discussions make Not little usefulnote of this Useful function.
This was the earliest attempt to rationalize a general function for the extraordinary vessels. E
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Using any of these pathways we can treat the root. The means chosen depends on the specif Download With Free Trial imbalance. Local treatments are somewhat outside of this scheme. However, clinical experienc indicates that local treatments work much better if the root problem is corrected first, or
simultaneously. Modern treatments provide two basic approaches for reaching root problems t
the extraordinary vessels. The first style we have chosen to represent this methodology is the w
Ms. Michi Tokito. She works at the level of no-form, before the first division of yin/yang, wa
up to vote on this titlethe extraordi Imbalances determined by the five element theory are treatedSign simultaneously with Not useful UsefulIto, vessels. The second style, represented by the work of Mr. Osamu includes the use of
extraordinary vessel treatments supplemented by adjunctive local treatment. To this system we
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on the extraordinary vessels ameliorates imbalances of the neck, lower back and knees. The pa
physical bearing adjusts as these treatments relieve structural stress. These experiences directed attention to various classical discussions of the structure of the extraordinary vessels, yielding through research both a better understanding and a therapeutic advance.
Dr. Manaka developed this understanding of the extraordinary meridians from a topological
approach. If we look at the eight extraordinary vessel pathways, we become quickly aware of a
certain symmetry. There is a vessel that ascends the front of the body on the midline—the ren m
One ascends the back on the midline— the du mai. A horizontal vessel circles the body around waist— the dai mai. Thus may we derive a basic picture of the body:
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In further development of this idea, Dr. Manaka discusses these divisions in relation to the r Download Withand Free TrialHe maps the body in eight sect and left sides of the body, the upper and lower, front back. areas, coining the term "octants."
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The pericardium and liver meridians divide the front and back parts of the yin aspect. The treatm
points of the yin and yang wei mai lie on the pericardium and triple warmer meridians, PC-6 an
respectively. The treatment points of the chong mai and the dai mai are found on the spleen and
bladder meridians, SP-4 and GB-41. This parallels the idea that these four meridians divide the
and back portions of the yin and yang aspects of the body. The sole exception is SP-4. Theoret
the liver meridian would be a better fit. However, the spleen meridian has a similar pathway up
inside of the legs and travels higher and closer to the energetic center as it ascends the trunk. T
these four extraordinary vessels divide the front and back sides of the body and connect the upp lower parts. The yin and yang qiao mai, through their connections to the kidney and bladder meridians (their treatment points are KI-6 and BL-62) have strong relationships to the ren and
The trajectory of the kidney meridian is proximate to the ren mai. The bladder meridian is equa
close to the du mai. Thus, these too relate to the front and back, upper and lower portions of th body. Understanding this connection has important consequences in treatment, as this knowledge
to differentiate problems of the eight extraordinary vessels from problems of the twelve meridi
When thinking of the twelve meridians and the five yin and six yang organs, we are thinking in of corresponding functions and symptoms. When thinking about the extraordinary vessels we
advised to relate the eight extraordinary vessels to the eight areas of the body. This appropriatel
implies that there is a greater physical element to the function of the extraordinary vessels. Sinc You're Reading a Preview extraordinary vessels are at a deeper level in the energetic strata of the human body, they are m Unlock full access with a free trial.
closely allied to the formative energies; their function is broader and strongly related to the grow
the physical form. Many practitioners who have become expert Download With Free Trialat the use of the extraordinary v
have relied on palpation, for it is this method of assessment that most directly accesses informa about balance and form.
Thus, to diagnose the extraordinary meridians, we should focus our attention on body balan
symmetry. When we treat the extraordinary vessels we restore balance. In the differentiation p
we should not inordinately attend to the nature of the person's disease, but concern ourselves w
Sign up onto this titlethis approac patient's bodily imbalances. Let us remark here that Dr. Manaka is to thevote first note
heuristic methodology, not an immobile truth. We can affectenergetics and body balance by tre Useful
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either meridians and organs or areas and octants. However, since this principle is useful in prac
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He explains this statement by noting that the ren mai and du mai are the fundamental divisio
yin and yang in the body. The chong mai insures the inseparability or oneness of the ren and du the yin and yang functions: The ren mai and du mai are the "midday and midnight" (wu and zi) of the body. The ren mai and du mai are the polar axis of the body. Mr. Hua says, "The ren and du mai are two vessels. {There is} one source, consequently two branches. One movement goes to the front the body, one movement goes to the teach of the body. The body has the ren and du mai just as heaven and earth have the midday and midnight. Using these we can divide the body, day and night. We can also make connect ions bet ween them. When we try to divide these, see that yin and yang are inseparable. When we try to see them as one, we see that it is an indivisi ble whole. This is why there is one and consequently two, two and consequently one”.
Again, the ren and du mai represent the basic division of yin and yang in the body. They ste
from a single source, the moving qi between the kidneys, the chong mai. This helps us underst
the Su Wen discussion of the branch of the "main vessel" of the du mai that follows the ren ma
trajectory; yin and yang are inseparable. Ultimately, both are the same and have the same sourc
represent the yin and yang components of the same vessel. This also helps us understand Wang Bing's commentary on the Su Wen: You're Reading a Preview This is why we can say the du mai, ren mai and chong mai have different names but are all thefullsame. Unlock access with a free trial.
With Free Trial This is really a statement about theirDownload common origin in the abdomen at the moving qi betwee
kidneys, the uterus. In effect, the classical authors were describing a central energetic field that named and differentiated by function.
Li Shi Zhen's ideas about the extraordinary vessels differ slightly from those presented in th Jiu Da Quan. He did not use the eight treatment points, nor did he use the ling gui ba fa (eight
methods of the spiritual turtle) biorhythmic treatments; he treated principally with internal med Sign up to vote on this title
However, his theoretical understanding fits well with the general theory.
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Modern topological ideas merge the Da Quan and Li Shi Zhen with modern practice. They a
us to see the inseparability of the body's structure and energy. This synthesis is particularly cle
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While the technology to demonstrate bioelectrical activity in the first cells of animal life is av You're Reading Previewinto the bioelectrical activity of and has shown such activity, ethical considerations bararesearch
first cells of human life. Thus, data is not available prove Unlock full accesstowith a freethis trial.idea. However, clinical practic
demonstrates that treatments based on this assumption are effective. Regardless of the availabil Download With Free Trial material evidence, clearly the structural aspects of the extraordinary vessels indicate that there
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to biorhythmic patterns as well as the emphasis on prenatal, cosmological energies that is found classical texts. Sign up to vote on this title
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