The 8 Extraoridinary Meridians

Categories of acupuncture points

Certain acupuncture points are ascribed diferent functions according
to diferent systems within the TCM framework.
Five Transporting Points system describes the fow of qi
in the channels using a river analogy and ascribes function
to points along this fowline according to their location. This
system describes qi bubbling up from a spring and
gradually growing in depth and breadth like a river fowing
down from a mountain to the sea.
Jing-well points represent the place where the qi
!bubbles! up. These points are always the "rst points on
the yang channels or last points on the yin channels and
with e#ception of $id%& 'ong(uan all points are located on
the tips of "ngers and toes. The )an *ing and )ei *ing
described +ing%well points as indicated for !fullness below
the heart! ,feeling of fullness in the epigastric or
hypochondrium regions- and disorders of the .ang organs
,yang organs-.
Ying-spring points are where the qi !glides! down the
channel. The )an *ing and )ei *ing described ying%spring
points as indicated for heat in the body and change in
comple#ion.
Shu-strea points are where the qi !pours! down the
channel. /hu%stream points are indicated for heaviness in
the body and pain in the +oints and for intermittent
diseases.
Jing-river points are where the qi !fows! down the
channel. *ing%river points are indicated for cough and
dyspnoea chills and fever diseases manifesting as
changes in voice and for diseases of the sinews and
bones.
!e-sea points are where the qi collects and begins to head
deeper into the body. 0e%sea points are indicated for
counterfow qi and diarrhea and for disorders resulting
from irregular eating and drinking.
Five "hase "oints ascribe each of the "ve phases % wood
"re earth metal and water % to one of the 1ive
Transporting points. 2n the yin channels the +ing%well
points are wood points the ying%spring points are "re shu%
stream points are earth +ing%river points are metal he%sea
points are water points. 2n the yang channels the +ing%well
points are metal ying%spring are water shu%stream are
wood +ing%river points are "re and he%sea points are earth
points. These point categories are then implemented
according to 1ive Phase theory in order to approach the
treatment of disease.
#i-cleft points are the point on the channel where the qi
and blood gather and plunge more deeply. These points are
indicated in acute situations and for painful conditions.
Yuan-source points are points on the channel from where
the yuan qi can be accessed.
$uo-connecting points are located at the point on the
channel where the luo meridian diverges. 3ach of the
twelve meridians have a luo point that diverges from the
main meridian. There are also three e#tra luo channels that
diverge at /p%4& 5en%&6 and 7u%&.
%ac&-shu points lie on the paraspinal muscles either side
of the spine. Theory says that the qi of each organ is
transported to and from these points and can be
infuenced by them.
Front-u points are located in close pro#imity to the
respective organ. They have a direct efect on the organ
itself but not on the associated channel.
!ui-eeting points are a category of points that are
considered to have a !special efect! on certain tissues and
organs. The hui%meeting points are8
.ang organs % 9iv%&: ;hang Men
fu organs % 5en%&4 ;hong 1u
qi % 5en%&< /hang 1u
blood % =l%&< >e /hu
sinews % >=%:? 'ang 9ing (uan
vessels % 9u%@ Tai 'uan
bone % =l&& 7a ;hu
marrow % >=%:@ Auan ;hong
The eight e#traordinary (i vessels and the twelve primary (i channels
,meridians- comprise the main part of the channel system. Most of the
eight vessels branch out from the twelve primary channels and share
the function of circulating (i throughout the body. These vessels form a
web of comple# interconnections with the channels. Bt the same time
each has its own functional characteristics and clinical utility
independent of the channels. Traditional Chinese medicine emphasi.es
the twelve primary organ%related channels and only two of the eight
vessels ,the >overning and the Conception vessels-. The other si#
vessels are not used very often simply because they are not
understood as well as the other channels and there is still a lot of
research being conduct ed on them. Blthough they were discovered
two thousand years ago little has been written about them. There is a
lot of research on the e#traordinary vessels being conducted today
especially in *apan but the results of one researcher often contradict
the results that another has achieved.
2n this page we would like to compile and summari.e the important
points from the limited number of available documents. /ince
references from original Chinese sources are very scarce and
references from Cestern te#tbooks are tentative esoteric or in
disagreement with one another D have used my own +udgement in
selecting ideas and details. =efore reviewing these eight vessels we
will "rst de"ne them and then summari.e their functions.
'hat are the Eight (essels)
The eight vessels are called !(i *ing =a Mai.! (i means odd strange or
mysterious. *ing means meridian or channels. =a means eight and Mai
means vessels. (i *ing =a Mai is then trans lated as !2dd Meridians and
3ight Eessels! or !3#traordinary Meridians ,3M-.! !2dd! has a meaning
of strange in Chinese. Dt is used simply because these eight vessels are
not well understood yet. Many Chinese doctors e#plain that they are
called !2dd! simply because there are four vessels that are not paired.
/ince these eight vessels also contribute to the maintenance of
homeostasis some times they are called !0omeostatic Meridians.!
1rench acupuncturists call them !Miraculous Meridians! because they
were able to create therapeutic efects when all other techniques had
failed. Dn addition because each of these channels e#erts a strong
efect upon psychic functioning and individuality t he command points
are among the most important psychological points in the body. 1or
this reason they are occasionally called !The 3ight Psychic Channels.!
These vessels are8
1. >overning Eessel ,7u Mai-
2. Conception Eessel ,5en Mai-
3. Thrusting Eessel ,Chong Mai-
4. >irdle Eessel ,7ai Mai-
5. 'ang 0eel Eessel ,'angqiao Mai-
6. 'in 0eel Eessel ,'inqiao Mai-
7. 'ang 9inking Eessel ,'angwei Mai-
8. 'in 9inking Eessel ,'inwei Mai-.
*eneral Functions of the Eight (essels

+, Serve as -i .eservoirs/
=ecause the eight vessels are so diferent from each other it is diFcult
to generali.e their characteristics and functions. 0owever one of the
most common characteristics of the eight vessels was speci"ed by
=ian (ue in his !)an *ing.! 0e reported that8
The twelve organ-related -i channels constitute rivers0 and the
eight extraordinary vessels constitute reservoirs,
These reservoirs especially the Conception and >overning vessels
absorb e#cess (i from the main channels and then return it when they
are de"cient. 'ou should understand however that because of the
limited number of traditional documents as well as the lack of modern
scienti"c methods of (i research it is diFcult to determine the precise
behavior and characteristics of these eight vessels. They can be
understood on a number of diferent levels and they perform diferent
functions and contain every kind of (i such as 'ing (i Cei (i *ing (i
and even blood.
Chen the twelve primary channels are de"cient in (i the eight vessels
will supply it. This store of (i can easily be tapped into with
acupuncture needles through those cavities connecting the eight
vessels to the twelve channels. The connection cavities behave like the
gates of a reservoir which can be used to ad+ust the strength of the (i
fow in the rivers and the level of (i in the reservoir. /ometimes when
it is necessary the reservoir will release (i by itself. 1or e#ample when
a person has had a shock either physically or mentally the (i in some
of the main channels will be de"cient. This will cause particular organs
to be stressed and (i will accumulate rapidly around these organs.
Chen this happens the reservoir must release (i to increase the
de"cient circulation and prevent further damage.
1, *uard Speci2c 3reas 3gainst 4Evil -i4
The (i which protects the body from outside intruders is called !Cei (i!
,>uardian (i-. Bmong the eight vessels the Thrusting vessel the
>overning vessel and the Conception vessel play ma+or roles in
guarding the abdomen thora# and the back.
5, .egulate the Changes of $ife Cycles
Bccording to Chapter & of !/u Cen! the Thrusting vessel and the
Conception vessel also regulate the changes of the life cycles which
occur at < year intervals for women and G year intervals for men.
6, Circulate Jing -i to the Entire %ody0 "articularly the Five
43ncestral 7rgans4
2ne of the most important functions of the eight vessels is to deliver
*ing (i ,3ssence (i which has been converted from 2riginal 3ssence
and se#ual essence- to the entire body including the skin and hair.
They must also deliver *ing (i to the "ve ancestral organs8 the brain
and spinal cord the liver and gall bladder the bone marrow the
uterus and the blood system.
+, The *overning (essel 89u Mai:
The >overning Eessel is the confuence of all the 'ang channels
over which it is said to !govern.! =ecause it controls all the 'ang
channels it is called the !/ea of 'ang Meridians.! This is
apparent from its pathway because it fows up the midline of the
back a 'ang area and in the center of all 'ang channels ,e#cept
the stomach channel which fows in the front-. The >overning
Eessel governs all the 'ang channels which means that it can be
used to increase the 'ang energy of the body.
/ince the >overning Eessel is the !/ea of 'ang Meridians! and it
controls or governs the back the area richest in >uardian (i ,Cei
(i- it is also responsible for the circulation of the bodyHs
>uardian (i to guard against e#ternal evil intruders. The
circulation of >uardian (i starts from 1engfu ,>v%l>- and moves
down the >overning Eessel to 0uiyin ,9D%l-. Dt is said that it takes
4& days for the >uardian (i to fow from 1engfu to 0uiyin and @
days from 0uiyin to the throat making it a monthly cycle.
Bccording to Chinese medical science >uardian (i is 'ang (i and
therefore represents the !1ire! of the body. Dts quick and
ubiquitous circulation keeps the "re going in the body and
controls the loss of body heat. >uardian (i is also ine#tricably
linked with the fuids that fow outside the channels in the skin
and fesh. Consequently through the breathing ,under control of
the lungs- >uardian (i is responsible for the opening and the
closing of the pores and also controls sweating.
The >overning vessel is also responsible for nourishing the "ve
ancestral organs which include the brain and spinal cord. This is
one of the ways in which the kidneys !control! the brain as is
said in Chinese medicine.
=ecause of their importance to health the >overning vessel and
the Conception vessel are considered the two most important (i
channels to be trained in (igong especially in )ei 7an. Training
related to these two vessels includes8 &. 0ow to "ll them with (i
so that you have enough to regulate the twelve channels 4. 0ow
to open up stagnant areas in these two vessels so that the (i
fows smoothly and strongly :. 0ow to efectively direct the (i to
nourish the brain and raise up the /hen ?. 0ow to efectively
govern the (i in the twelve channels and nourish the organs 6.
0ow to use your raised /hen to lead the >uardian (i to the skin
and strengthen the >uardian (i shield covering your body.
Dn )ei 7an (igong training when you have "lled up the (i in
these two vessels and can efectively circulate the (i in them
you have achieved the !/mall Circulation.! Dn order to do this
you must know how to convert the essence stored in the kidneys
into (i circulate this (i in the >overning and Conception vessels
and "nally lead this (i to the head to nourish the brain and /hen
,spirit-.
Coupling pair8 0ou#i ,/D :- and /henmai ,=9 I4-
The Du governs the qi of all the yang meridians it addresses the entire
spine. Dt is efective in treating stifness in the shoulder neck and back
and also regulates the inner canthus of the eye. The Du also nourishes
the brain and treats di..iness and tinnitus.
2n an energetic level the Du relates to transformational cycles
survival issues and groundedness in the world. Psychospiritually
issues of becoming JuprightK and independent going out on oneLs own
+ourney as well as risk%taking.
3ssential oil pairing8 Cedarwood and Cinnamon leaf.

1, The Conception (essel 8.en Mai:
5en in Chinese means !direction responsibility.! 5en Mai the
!Conception Eessel! has a ma+or role in (i circulation
monitoring and directing all of the 'in channels ,plus the
stomach channel-. The Conception Eessel is connected to the
Thrusting and 'in 9inking vessels and is able to increase the 'in
energy of the body. Tbis vessel nourishes the uterus ,one of the
"ve ancestral organs- and the whole genital system. Dt is said in
the )ei *ing that the Conception and Thrusting vessels contain
both blood and essence ,*ing- and both fow up to the face and
around the mouth. They contain more blood than essence in
men and thus promote the growth of the beard and body hair.
=ecause women lose blood with their menstruation they contain
proportionately less blood and hence no beard or body hair.
Dt was described in the /u Cen that both the Conception and
Thrusting vessels control the life cycles every < years for women
and every G years for men. Dt is the changes taking place in these
vessels at those intervals that promote the ma+or alterations in
our lives.
Dn addition the Conception vessel also controls the distribution
and !dispersion! of >uardian (i all over the abdomen and thora#
via numerous small (i branches ,9uo-. This vessel also plays an
important role in the distribution of body fuids in the abdomen.
Dn (igong society this vessel and the >overning vessel are
considered the most important among the (i channels and
vessels and must be trained "rst. Dt is believed that there is
usually no signi"cant (i stagnation in the Conception vessel.
0owever it is important to increase the amount of (i you are
able to store which also increases your ability to regulate the 'in
channels.
Coupling pair8 9ieque ,9u <- and ;haohai ,$i I-.
The Ren receives and transports the qi of all the yin meridians and
therefore regulates the uterus menstruation menopause pregnancy
etc. /ince the master point is on the 9ung channel it is associated with
respiratory syndromes e.g. childhood asthma.
The pairing of ren mai and yin qiao mai with its attendant 9ungM$idney
relationship energetically afects the lungs chest and throat and is
very useful in a clinical situation especially in addressing breathing
imbalances. Blso useful for bonding issues between mother and baby
that may e#tend into adulthood with being overly independent
incontinence protective repression or "broids. D also use it on patients
who were Caesarian%section babies as they tend to have lung and skin
issues ,asthma psoriasis ec.ema etc-.
3ssential oil pairing8 )eroli and >inger.

5, The Thrusting (essel 8Chong Mai:
2ne of the ma+or purposes of the Thrusting vessel is to connect
to communicate and to mutually support the Conception vessel.
=ecause of this mutual (i support both can efectively regulate
the (i in the kidney channel. The kidneys are the residence of
2riginal (i and are considered one of the most vital 'in organs.
The Thrusting vessel is considered one of the most important
and decisive vessels in successful (igong training especially in
Marrow Cashing. There are many reason for this. The "rst reason
is that this vessel intersects two cavities on the Conception
vessel8 0uiyin ,9D%l- and 'in+iao ,9D%<-. 0uiyin means !meeting
with 'in! and is the cavity where the 'ang and 'in (i are
transferred. 'in+iao means !'in *unction! and is the cavity where
the 2riginal (i ,Cater (i or 'in (i- interfaces with the 1ire (i
created from food and air. The Thrusting Eessel also connects
with eleven cavities on the kidney channel. The kidney is
considered the residence of 2riginal 3ssence ,'uan *ing- which is
converted into 2riginal (i ,'uan (i-.
The second reason for the importance of the Thrusting Eessel in
(igong training is that this vessel is connected directly to the
spinal cord and reaches up to the brain. The ma+or goal of
Marrow Cashing (igong is to lead the (i into the marrow and
then further on to the head nourishing the brain and spirit
,/hen-.
Bnd "nally the third reason is found in actual (igong practice.
There are three common training paths8 1ire Cind and Cater. Dn
1ire path (igong the emphasis is on the 1ire or 'ang (i
circulating in the >overning vessel and therefore strengthening
the muscles and organs. The 1ire path is the main (i training in
MuscleMTendon Changing ,'i *in *ing- (igong. 0owever the 1ire
path can also cause the body to become too 'ang and therefore
speed up the process of degeneration. Dn order to ad+ust the 1ire
to a proper level Marrow Cashing (igong is also trained. This
uses the Cater path in which (i separates from the route of the
1ire path at the 0uiyin cavity ,9D%l- enters the spinal cord and
"nally reaches up to the head. The Cater path teaches how to
use 2riginal (i to cool down the body and then to use this (i to
nourish the brain and train the spirit. 9earning to ad+ust the 1ire
and Cater (i circulation in the body is called $an%9i which
means Cater%1ire. 'ou can see from this that the Thrusting vessel
plays a very important role in (igong training.
Coupling pair8 >ongsun ,/P ?- and )eiguan ,PC I-
The Chong is known as the J/ea of =loodK and afects the heart chest
and stomach. Dt is the cosmic architect and creates the blueprint of
your life. The Chong regulates the fow of qi and blood in the &4 regular
meridians and is signi"cant in gynecological disorders digestive
issues prolapses and problems with the heart. Dt runs through the
center of our body.
3nergetically it relates to intergenerational patterns issues arising
from abuse and cellular memory. Psychospiritually an imbalance in
the Chong meridian negatively impacts our self%acceptance and self%
love.
3ssential oil pairing8 Bngelica and Patchouli.

6, The *irdle (essel 89ai Mai:
The ma+or purpose of the >irdle vessel is to regulate the (i of the
gall bladder. Dt is also responsible for the (iHs hori.ontal balance.
Df you have lost this balance you will have lost your center and
balance both mentally and physically.
1rom the point of view of (igong the >irdle vessel is also
responsible for the strength of the waist area. Chen (i is full and
circulating smoothly back pain will be avoided. Dn addition
because the kidneys are located nearby this vessel is also
responsible for (i circulation around the kidneys maintaining the
kidneysH health. Most important of all for the >irdle vessel is the
fact that the 9ower 7an Tian is located in its area. Dn order to
lead 2riginal (i from the kidneys to the 9ower 7an Tian the
waist area must be healthy and rela#ed. This means that the (i
fow in the waist area must be smooth. The training of the >irdle
vessel has been highly developed and will be discussed in a
later 'MBB =ook.
Coupling pair8 ;ulinqi ,>= ?&- and Caiguan ,/* 6-
The Dai Mai is the only meridian that runs hori.ontally N it encircles all
the other meridians. The Dai is helpful with damp conditions feeling as
though the lower half of the body is submerged in water phlegm
tumors "broids prolapse uterus muscle atrophy in the lower limbs
and low back pain.
3nergetic issues involving the Dai Mai can manifest in a person Jnear
to tearsK from frustration indecision or low self%esteem. The Dai is the
depository for post%natal +unk anything the body cannot transform will
go into the Dai. Chen we need to make a decision and cannot decide
we push it to the back of the mind. Dt is held in the Dai. To clear it we
need to clear the accumulation and what happens when we clear
emotions we cry. The opening pointZulinqi ,>= ?&- is translated as the
foot container of tears% an appropriate point for helping us let go of our
deeply%held emotions. Juliao ,>= 4@- is often used to help as it gets us
to move forward in life. Psychospiritually this meridian is a repository
for une#pressed emotions and psychological comple#es that require
transformation secrets traumatic issues and PandoraLs bo#. The
repression of these shadow aspects of the personality may give rise to
dampness of bodyMmindMspirit.
3ssential oil pairing8 Mugwort )iaouli and /andalwood.

;, The Yang !eel (essel 8Yang<iao Mai:
Chile the preceding four vessels ,>overning Conception
Thrusting and >irdle- are located in the trunk the 'ang 0eel
Eessel and the ne#t three are located in the trunk and legs. ,Dn
addition each of these four vessels is paired.- 1or millions of
years man has been walking on his legs which preform much
more strenuous work than the arms. D believe that it was because
of this that as evolution proceeded the legs gradually
developed these vessels to supply (i support and regulate the
channels. Df this is true it may be that as time goes on and man
uses his legs less and less in a few million years these vessels
will gradually disappear.
'ou can see from the way that the 'ang 0eel vessel intersects
with other (i channels that it regulates the 'ang channels such
as the urinary bladder the gall bladder the small intestine and
the large intestine. The 'ang 0eel vessel is also connected with
the >overning vessel. The (i "lling this vessel is supplied mainly
through e#ercising the legs which converts the food essence or
fat stored in the legs. This (i is then led upward to nourish the
'ang channels. Dt is believed in (igong that since this vessel is
also connected with your brain certain leg e#ercises can be used
to cure headaches. /ince a headache is caused by e#cess (i in
the head e#ercising the legs will draw this (i downward to the
leg muscles and relieve the pressure in the head.
Most of the training that relates to this vessel is Cai 7an. Cai
7an (igong is considered 'ang and speciali.es in training the
'ang channels while )ei 7an (igong is considered relatively 'in
and emphasi.es the 'in channels more.
Coupling pair8 /henmai ,=l I4- and 0ou#i ,/D :-
The Yang Qiao is useful with syndromes that include a sensation of
Jwalking on a slantK e#cessive thinking and a generali.ed feeling of
being overwhelmed and out%of%control. The Yang Qiao Mai treats
conditions such as insomnia hypertension hyperthyroid epilepsy
asthma bladder issues ParkinsonLs facial paralysis and =ellLs palsy
,related to wind in the face-.
Psychospiritually this meridian is useful for those that are in a constant
state of rebellion Type%B personality activists and those out to change
the world. Dt is a representation of how we stand up to who we are and
being comfortable with how we move in this world. The more one
rebels the more sick they will becomeOChat you resist persistsO
3ssential oil pairing8 =asil and Cinnamon leaf.

=, The Yin !eel (essel 8Yin<iao Mai:
The 'in 0eel vessel is connected with two cavities of the kidney
channel. Therefore one of the ma+or sources of (i for this vessel
is the conversion of the kidney essence into (i. Dt is believed in
(igong society that the other ma+or (i source is the essence of
the e#ternal kidneys ,testicles-. Dn Marrow Cashing (igong one
of the training processes is to stimulate the testicles in order to
increase the hormone production and increase the conversion of
the essence into (i. Bt the same time you would learn how to
lead the (i in this vessel up to the head to nourish the brain and
spirit ,/hen-. Cith this nourishment you would be able to reach
=uddhahood or enlightenment. 1rom a health and longevity point
of view the raised spirit will be able to eFciently direct the (i of
the entire body and maintain your health.
Coupling pair8 ;haohai ,$i I- and 9ieque ,9P <-
The Yin Qiao deals with energetic imbalances in this meridian
manifestations include leftMright imbalance inversion of the foot
osteoporosis pain in the eyes insomnia somnolence tumors
hypothyroid and auto%immune issues.
Psychospiritually there are issues of self%trust abandonment
depression syndrome of low self%esteemMself%destructive behavior and
feelings of unworthiness.
3ssential oil pairing8 )arcissus *asmine and *uniper.
Weis/ $in&ing (essels
The Yin and Yang Cei Mai function as connecting or networking
vessels. They also help to maintain the balance of the bodyLs yin and
yang. =ecause of this they relate to the transitions involved in the
aging process ,< year cycles for women G year cycles for men- and
the accompanying transformation of yin or yang energies.
>, The Yang $in&ing (essel 8Yangwei Mai:
The 'ang 9inking vessel regulates the (i mainly in the 'ang
channels8 the urinary bladder gall bladder triple burner small
intestine and stomach. channels. Dt is also connected with the
>overning vessel at 'amen ,>v%l6- and 1engfu ,>v%lI-. This
vessel and the 'ang 0eel vessel have not been emphasi.ed
much in (igong e#cept in Dron /hirt training where these two
and the >overning vessel are trained.
Coupling pair8 Caiguan ,/* 6- and ;ulinqi ,>= ?&-
The Yang Wei dominates the e#terior of the body and is relevant in
conditions of chills and fever. Dt is also helpful for ear issues arthritis
,bi syndrome- tossing and turning watery itchy earsMeyesMmouth low
back pain and one%sided pain.
3nergetically it regulates our old habits and patterns and the release
of these pre%established modes of behavior that prevent us from
evolving. The Yang Wei Mai will help us move ahead in life.
Psychospiritually since the Yang Wei Mai represents the last stage of
defense before the body is penetrated by an invading pathogen this
meridian can be used to treat issues of terminal illness such as cancer
or BD7/.
3ssential oil pairing8 5osemary and Citronella.

8, The Yin $in&ing (essel 8Yinwei Mai:
The 'in 9inking vessel has connections with the kidney spleen
and liver 'in channels. The 'in 9inking vessel also communicates
with the Conception vessel at two cavities. This vessel is not
trained much in >igong.
Coupling pair8 )eiguan ,PC I- and >ongsun ,/P ?-
The Yin Wei allows energetic access to the Neiguan the inner gate to
the self. 0eart pain ,physical or emotional- is a ma+or symptom that we
are not ful"lling our lifeLs destiny. The Yin Wei Mai can clear this
stagnation. Psychospiritually this vessel is concerned with the
meaning that we derive from life and helps us to respond to life with
clarity and compassion. Dt allows us to link our past and our future and
to help the aging process. D "nd the 'in Cei very helpful in patients
that +ust need some e#tra T9C.
3ssential oil pairing8 5ose and Melissa.
Pairing the Extraordinary Vessels and the Zangfu, Part Two:
Manifestation, Connection, and Transcendence
Introduction
n the last issue of Chinese Medicine Times, I introduced a perspective that pairs
the extraordinary vessels with the primary channels and zangfu in a one-to-one
correspondence. In that article, I examined the relationship between the first
three paired primary channels and zangfu of the horary clock (un!-ar!e
Intestine" #tomach-#pleen" $eart-#mall Intestine, correspondin! to the time
period from %am-%pm& to the three extraordinary vessels that form the 'uiescent
state (ren mai-chong mai-du mai&, as well as the relationship of both systems to
the vertical axis (the connection between $eaven, (arth, and $umanity&. In this
article I will continue this exploration, turnin! now to examine the three pairs of
primary channels and zangfu that correspond to the second half of the horary
clock ()ladder-*idneys" +ericardium-#an ,iao" -all )ladder-iver, correspondin!
to the time period from %pm-%am& and their relationship to the remainin!
extraordinary vessels. qiao, wei, and dai mai, respectively. /fter examinin! the
correspondences between them, we will look at the relationship of both systems
to the processes of the hori0ontal axis and transcendence.
The Quiescent State
In +art 1 of this article, the daily cycle of the ying qi throu!h the 12 primary
channels was used to shed li!ht on several connections between the
extraordinary vessels and the primary channels and zangfu. In summary, this
cycle demonstrates a clear one-to-one correspondence between the confluent
points of the extraordinary vessels and the paired zangfu and primary channels.
This is illustrated in the table below.
Tale !" +airin! the (xtraordinary 3essels and the +rimary Channels.
Horary
Clock
Primary
Channels
Confluent
points
Etraor!inary
"essel
#
3$7am %&$%#
%ie'ue %&
7
Ren mai
7$11am (P$()
*on+sun
(P 4
Chong mai
11am$
3pm
HE$(# Houi (# 3 Du mai
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41
Dai mai
/s seen in +art 1, when looked at from this perspective there are a number of
functional, anatomical, and relational correspondences between the first three
pairs of primary channels and zangfu and the ren-chong-du mai. )eyond the
!eneral and anatomical correspondences between the ren mai and the
un!s4ar!e Intestine, both of these systems also relate to the process of
embodiment, which can be seen particularly throu!h the intimate
correspondences between jing (ren mai& and po (un!s4ar!e Intestine&.
#imilarly, the du mai and the $eart4#mall Intestine (alon! with the )rain, which is
the extraordinary fu paired with the du mai within this system& share a close
relationship to shen, as well as the three dantian. astly, the chong mai and
#pleen4#tomach can both be seen as the pivot
between yin and yang, ren and du, $eart and un!s, which is particularly
demonstrated throu!h their roles as the #ea of the Zangfu and +rimary
Channels, as well as their relationships to qi and blood. Thus both of these triads
(ren-chong-du mai and 5-I, #T-#+, $(-#I& have deep relationships to the
vertical axis, which corresponds to the trinity of $eaven, (arth, and $umanity.
6e shall now continue on to examine the correspondences of the second three
pairin!s.
The Qiao Mai and the #idneys and $ladder Syste%
Turnin! to the second half of the horary clock, we come to the *idney and
5rinary )ladder primary channels and zangfu, which are theoretically paired with
the qiao mai in this system. In the horary clock, these primary channels
correspond to the time period from %-7pm" as the ying qi flows throu!h these
channels it passes the confluent points of the yang qiao mai (#henmai ) 82&
and the yin qiao mai (9haohai * 8&.
/s noted in the previous article, the confluent points of the qiao mai are also the
startin! points of these extraordinary vessels, thus demonstratin! a very close
connection of the yang qiao mai with the )ladder channel and the yin qiao
mai with the *idney channel. /s stated in the Ling Shu (#piritual +ivot&.
The :in /nklebone Channel separates from the Minor :in and be!ins
behind )la0in! 3alley ;<an!u * 2" modern descriptions say that it starts
from 9haohai * 8=>It enters the cheekbones, subordinates the inner corner
of the eye, and ?oins with the Ma?or :an!, )ladder Channel, and the :an!
/nklebone Channel and travels up. 6hen the 'i move mutually and to!ether,
it will result in nourishin! the eyes. 6hen the 'i does not prosper, it will result
in the eyes not closin! (6u 1@@%, pAA&.
The qiao mai literally Bbranch offC from the *idney and )ladder primary channels,
and for this reason have even been likened to luo-connectin! channels of the
*idney and )ladder. /s summari0ed by ,ohn +iro! (1@@8, p17A&.
The yin and yan! 'iao mai are the only two extraordinary vessels that have
master points which physically intersect with their pathways. The master
points, in fact, are actually the startin! points for these two vessels. *i 8 for
yin 'iao mai and 5) 82 for yan! 'iao mai.This results in a channel structure
that is reminiscent of that of the luo vessels, with the two vessels branchin!
directly out of their BhomeC meridians. This connection creates a close affinity
between yin and yan! 'iao mai and the meridians they branch from.
The comparisons made between the qiao mai and luo vessels is 'uite si!nificant,
!iven that four of the other confluent points are also the luo-connectin! points of
their respective primary channels (ie'ue 5 7, -on!sun #+ D, Eei!uan + 8, and
6ai!uan #, F&, as noted in +art 1. This is noteworthy, as luo-connectin! points
are one of the primary distal places alon! the primary channels where
the yin and yang aspects connect and intersect with each other. 6e see this
theme expanded when examinin! the qiao mai and the *idney and )ladder
channels, in relation to the intersection of yin and yang.
The e! Ma?or :an! has a penetration at the nape of the neck which enters
into the brain>This penetration enters the brain at the separation of the :in
/nklebone Channel and the :an! /nklebone Channel, for yin and yan! intersect
mutually, so that yan! enters yin and yin comes out of yan! with a crossin! at
the medial corner of the eye. 6hen the yan! 'i is full, it causes the eyes to !lare
and remain open. 6hen the yin 'i is full, it causes the eyes to close (6u 1@@%,
p@@&.
$ere in the Ling Shu (#piritual +ivot& we a!ain see the close relation and
intersection of the qiao mai with the )ladder channel, as well as their close
relationship to the comin! to!ether and intersectin! of yin and yang. 6e see this
theme continued in arre and <ochat de la 3allGe (1@@7, p1A8&, citin! 9han!
9icon!.
Tai yang and shao yin of the foot are the source from which blood and qi, yin
and yang are ori!inally produced. Yin qiao mai and yang qiao mai master the
free communication of yin and yang. )lood and qi from below rise and have
an exchan!e and mutual connection at the eyes.
/nother si!nificant association between the *idney-)ladder system and the qiao
mai is their relationship to Marrow (which is the extraordinary fu associated with
the qiao mai, in this system&, and specifically the #ea of Marrow (the )rain&. The
Marrow and )ones correspond to the *idneys and )ladder, and it is from the
*idneys that the jing-essence transforms into Marrow and moves throu!h the
body to nourish and sustain the or!anism. #pecifically, the jing-essence
descends from between the *idneys to the perineum, where it enters the tip of
the tailbone, rises up throu!h the center of the spine to nourish and fill the )rain.
6e can see this process mirrored, to a lar!e de!ree, when examinin! the
pathways and functions of the qiao mai, which start from the (arth and rise up to
nourish the head and )rain. #imilarly, the )ladder channel is one of the only
primary channels that enter the )rain, demonstratin! further confluence in the
anatomical pathways of the *idney-)ladder channels and the qiao mai.
astly, we see further correspondences when we look at the ways in which both
the *idney-)ladder system and the qiao mai are associated with the nourishment
of all of the other zangfu. /s stated by arre and <ochat de la3allGe (1@@7,
p17D&.
The commentators of the Ean ?in! and other texts su!!est that the zang
and the innermost are irri!ated by the yin qiao mai, and the fu are watered
by the yang qiao mai. This is ?ust another way to show the total impre!nation
in the risin! up movement of the yin and yang of the body. This could be
interpreted as the zang and the fu, or the inner and outer parts of the body,
or the front and the back H all interpretations are possible, because the main
function of the qiao mai is to rule the exchan!es and to create e'uilibrium
between the yin and the yang at every level.
Typically it is the *idney yin and yang which are thou!ht of as the underlyin!
foundation and nourishment of the zangfu or!ans" here we can see that the qiao
mai also have a stron! relationship to the mobili0ation of *idney yinand yang, in
addition to the mobili0ation of the jing-essence and Marrow. It is also interestin!
to note the choice of words in the above citation, that the yin qiao mai Birri!atesC
and the yang qiao mai BwatersC the zang and fu, respectively. This lan!ua!e
clearly draws on underlyin! associations of the qiao mai to the 6ater element,
and the *idneys and )ladder.
/s noted previously (<ichardson 2II@a&, both the qiao mai and the *idney-
)ladder system relate to the mobili0ation of the fundamental yin and yang within
the bodyJthe arisin!, spreadin!, and intertwinin! of yin and yang. In terms of the
evolution of consciousness, this is the process of manifestation that occurs once
the axis of vertical inte!ration is established. The movement and interplay
of yin and yang occurs once the vertical foundation of the three ($eaven-
$umanity-(arth, or ren-chong-du mai and 5-#+-$(& is established, thus
allowin! the free-flowin! interaction of yin and yang at all levels throu!hout the
individuated bein!.;i=
The Wei Mai and the Pericardiu%&San 'iao Syste%
/fter flowin! throu!h the *idney and )ladder channels, the ying qi moves
throu!h the +ericardium and #an ,iao primary channels (correspondin! to the
time period from 7pm-11pm in the horary clock&, where it passes the confluent
points of the wei maiJEei!uan + 8 and 6ai!uan #, F. In this section we will
examine the correspondences between the wei mai and the +ericardium and
#an ,iao, specifically the ways in which both systems relate to boundaries and
the connection between #elf and Kther at the level of humanity.
L6eiM (& is often translated as Llinkin!,M thus Lyin wei maiM is often translated as
LInterior inkin! 3essel,M and Lyang wei maiM as L(xterior inkin! 3essel.M;ii= /s
stated by i #hi 9hen. B$ence, the yang wei !overns the exterior of the entire
body while the yin wei !overns the interior of the entire body, and so they are
referred to as qian and kunC (Chase and #hima 2I1I, p@8&. Thus the yin wei
mai functions to link the interior and all of the yin meridians, and theyang wei
mai functions to link the exterior and all the yang meridians" to!ether the wei
mai are thus able to allow interconnection between the interior and exterior.;iii=
)uildin! on this concept, the wei mai are often depicted as nets or boundaries.
The nature of boundaries is that they simultaneously inte!rate and separate,
determinin! what is allowed in and what is kept out, and it is throu!h this function
that they maintain individual inte!rity and Lhold one to!ether.M Thus boundaries
relate to the pivot between two individuated entities or aspects of bein!, and
have the potential to maintain separateness or transcend the duality to en?oin
oneness. In this case, the wei mai form boundaries between the Inside and the
Kutside, and #elf and Kther. /s explored previously (<ichardson 2II@a&, the yin
wei mai relates to the connection and inte!ration within #elf, an inte!ration of the
internal manifestation of the movin! polarity of yin and yang" once this inte!ration
occurs, one can extend to connect with all else present at the level of humanity.
;iv= #uch extension is a connectin! of the exterior, and relates to the function of
the yang wei mai.
This function of connectin! and separatin! Interior and (xterior, and #elf and
Kther, is in perfect resonance with the functions of the +ericardium and #an ,iao.
The +ericardium in its physical form is often known as the wrappin! of the $eart
(in !ao&, which is a wrappin!, net, or boundary that simultaneously connects
and separates the $eart from everythin! else around it, thus protectin! the $eart
from pernicious influences while lettin! in those thin!s which we hold most dear
in our lives and our experiences, those thin!s which we Lallow into our hearts.M
#imilarly, the #an ,iao is often described as the three body cavities, which are
boundaries that connect and separate the rest of the internal or!ans from the
periphery and exterior. /s written by $ua Tuo in the Zhong "ang #ing (Classic of
the #ecret Transmission&, BLThe Triple )urner>assembles and directs the F :in
and 8 :an! or!ans, the Eutritive and Nefensive Oi and the channels, ;it
harmoni0es= the Oi of interior and exterior, left and ri!ht, upper and lowerMC (as
cited in. Maciocia 2IIF, pAA&. Thus both the +ericardium-#an ,iao system and
the wei mai function as pivots or boundaries between Interior and (xterior.;v=
In the five-element tradition accordin! to onny ,arrett, the +ericardium is said to
re!ulate intimate relationships, whereas the #an ,iao re!ulates social
relationships. /s stated by ,arrett (2IID, p217-21@&,
The heart protector is concerned with discernin! the appropriate cues for
lowerin! the boundary that limits access both into, and out of, the inner
frontier which is the domain of the heart>Compared to the heart protector,
the triple heater !overns the more social aspects of fire, and !athers and
assimilates subtle cues in the environment relevant to the re!ulation of intimacy.
;vi=
This offers further support that the +ericardium and #an ,iao are boundaries that
simultaneously connect and separate individual entities from each other at the
hori0ontal level of manifestation, that they form boundaries in the movement
between the Inside and Kutside.
/nother interestin! correlation arises when examinin! possible pathways of
the wei mai. In the contemporary Chinese medical tradition, the pathways of
the wei mai are va!ue at best, with no clear consensus about where they start
and end.;vii= $owever, in certain Naoist traditions the pathways of the wei
mai closely parallel the pathways of the +ericardium and #an ,iao primary
channels. /ccordin! to Nen! Min!-Nao (1@@I, p@%-@D&, the yang wei maiB>
travel bilaterally alon! the back of each arm, around the tip of the middle fin!ers,
alon! the inside of the middle fin!ers to the point laogong,C while the yin wei
mai travel BProm the laogong point of the palm>alon! the inside of each arm,
curve across the pectoral muscles, descend throu!h the nipples, and connect
with the renmei via a brief trip alon! the daimei.C /lso, as explored previously
(<ichardson 2I1Ia&, the wei mai have a relatively stron!er correspondence to
the arms, while the qiao mai have a relatively stron!er correspondence to the
le!s. This demonstrates further resonance between the qiao mai with the *idney
and )ladder primary channels (Poot #haoyin and Poot Taiyan! channels,
respectively& and the wei mai with the +ericardium and #an ,iao primary
channels ($and ,ueyin and $and #haoyan!, respectively&.
Purther correspondences can be extrapolated when we examine the role of the
+ericardium and #an ,iao as the Ministerial Pire, when compared to the role of
the $eart and #mall Intestine as the (mperor Pire. /s discussed in +art 1, the
(mperor Pire has a stron! resonance to the vertical axis, while the Ministerial
Pire has a stron! resonance to the hori0ontal axis. 6hile the role of the (mperor
is to stay in the palace, centered between $eaven and (arth, it is the Minister
that !oes out to connect with the rest of the kin!dom. Thus the (mperor Pire
(relatin! to the $eart4#mall Intestine and du mai, in this model& is responsible for
the vertical axis of inte!ration, while the Ministerial Pire (relatin! to the
+ericardium4#an ,iao and wei mai, in this model& is responsible for the hori0ontal
axis of inte!ration, connectin! with all else that exists at the level of humanity.
6e can also examine the patholo!ies associated with the wei mai and the
+ericardium-#an ,iao system. /s stated in the $an #ing (Classic of Nifficult
Issues&. B6hen the yin tie has an illness, one suffers from heartacheC (5nschuld
1@A8, p%%%&. The $eart symboli0es the one of the deepest unities
of yin and yang within the human bein!, and corresponds to the middle dantian"
heartache (whether physical or emotional& is often associated with a separation
of yin and yang, of a loss of inte!rity within self.;viii= $eart pain is also one of the
primary si!ns of a +ericardium issue" thus it makes sense why Eei!uan + 8 is
one of the pre-eminent points for any form of $eart pain. Eot only is it the
confluent point of the yin wei mai and a point alon! the +ericardium channel, it is
also the luo-connectin! point>thus assistin! in the re-inte!ration
of yin and yang and possibly helpin! to re-establish appropriate boundaries
within #elf.
#imilarly, the patholo!y associated with the yang wei mai has resonance to the
#an ,iao. /ccordin! to the $an #ing (Classic of Nifficult Issues&. B6hen the yan!
tie has an illness, one suffers from ;fits of= cold and heatC (5nschuld 1@A8, p%%%&.
Chills and fever are seen primarily in exterior patholo!ies, when the wei qi and
the outermost level of the body is bein! affectedJthus offerin! confirmation of
the yang wei mai as one of the outermost boundaries, much as the #an ,iao is
one of the outermost boundaries of the zangfu or!ans. #imilarly, alternatin! chills
and fever are one of the primary indications of a shaoyang sta!e imbalance" the
#an ,iao is the channel of handshaoyang, and points alon! the #an ,iao primary
channel are often used for such disorders.
The Dai Mai and the (i)er and *all $ladder Syste%
Pinally, we shall examine correspondences between the dai mai and the iver-
-all )ladder system. /fter cyclin! throu!h the +ericardium and #an ,iao primary
channels, the ying qi finishes up its horary cycle with the -all )ladder and iver
primary channels. This corresponds to the time period from 11pm-%am, durin!
which time the ying qi passes 9ulin'i -) D1, confluent point of the dai mai. Many
of the connections and correspondences between the dai mai and the iver--all
)ladder system have been covered previously (see <ichardson 2I1Ia,
<ichardson 2I1Ib, <ichardson 2II@b&, so here I will only briefly summari0e
some of the ma?or points relevant to this discussion.
9ulin'i -) D1 is the confluent point of the dai mai as well as the exit point of the
-all )ladder channel, as noted in +art 1 of this article. Thus it is the place where
the ying qi leaves the -all )ladder channel to connect with the iver channel
durin! the horary cycle, su!!estin! that the dai mai may share in this connection
between the -all )ladder and iver channelsJsimilar in many ways to the
actions of luo-connectin! points. Purther, in the proposed theoretical framework
pairin! the extraordinary vessels with the extraordinary fu (<ichardson 2I1Ia
and 2I1Ib&, the dai mai and -all )ladder are paired to!ether, as they have
stron! correspondences to each otherJfunctionally, anatomically, and
evolutionarily.
/nother si!nificant correspondence between the dai mai and iver--all )ladder
system is in the relationship they both have to transition4transcendence, the
movement from the end of one cycle to the start of the next. In the daily
evolutionary cycle of the extraordinary vessels (<ichardson 2II@a&, we explored
the ways in which the dai mai may function to take one from the most
exteriori0ed4manifest state all the way back to the deepest 'uiescence, to the
lower dantian and the ren-chong-du mai. The dai mai is known to bind
the ren, chong, and du mai (at the level of the lower dantian& and may thus act to
brin! each individuated bein! full circle. back to the be!innin! of undifferentiated
oneness, back to the 'uiescent state.;ix= #imilarly, the -all )ladder, which
pertains to the zangfu or!an system as well as doublin! as an extraordinary fu,
provides a means to connect post-heaven back to pre-heaven.;x= 6e also see
this theme continued when examinin! the place of the -all )ladder and iver
primary channels alon! the horary clockJthey are the last primary channels of
the horary clock throu!h which the ying qicycles on a daily basis, before returnin!
to the un! channel to start the cycle over a!ain the next day. Thus they function
to brin! us back to the be!innin!, and to continue the cycle anew each day.
The +ori,ontal -xis and Transcendence
,ust as the first six primary channels of the horary clock and the extraordinary
vessels that form the 'uiescent state share an intimate relationship to the vertical
axis, so too is it clear that the next six primary channels and extraordinary
vessels share an intimate relationship to the hori0ontal axis and transcendence.
6hile the vertical axis relates to the connection between $eaven, (arth, and
$umanity within each individuated bein!, the hori0ontal axis relates to
manifestation, and to the connection between #elf and all else that is manifest at
the level of humanity. 6e can see these processes demonstrated in the functions
and correspondences of the qiao mai and *idney-)ladder (manifestation& and
the wei mai and +ericardium-#an ,iao (connection between Interior and (xterior,
#elf and Kther&. /s noted above, both the qiao mai and the *idney-)ladder
system relate to the dynamic polarity of yin and yang as it manifests throu!hout
the body, nourishin! the zangfu and creatin! the connection between (arth and
the lower dantian and $eaven and the upper dantian. Thus they have a direct
relationship to the process of manifestation in the evolution of consciousness, the
comin! to!ether and interweavin! of $eaven and (arth, body and
spirit, jing and shen. #imilarly, we saw above how the wei mai and the
+ericardium-#an ,iao system have a direct relationship to the connection
between Interior and (xterior, and #elf and Kther./s summari0ed by arre and
<ochat de la 3allGe (1@@7, p1@&, B$ere we have the four direction. south and
north, the !reat axis for risin! up and descendin!, the vertical axis between
heaven and earth, and the hori0ontal axis, east and west, with all kinds of
exchan!es in daily life between left and ri!ht, yin and yang, woman and man,
interior and exterior. /ll this is under the qiao mai and the wei mai.C Thus the qiao
mai and wei mai, as well as the *idneys-)ladder and +ericardium-#an ,iao, have
intimate relationships to the hori0ontal axis.
Throu!h these processes, we see a clear correlation between the 12 zangfu and
the A extraordinary vessels with the evolution of consciousness. The first half of
the horary clock corresponds to the establishment of the vertical axis of
inte!ration within the body, the triad of $eaven, (arth, and $umanity. Knce this
triad is established, we have the process of manifestation reflected in the *idney-
)ladder system and the qiao mai. Knce the dynamic polarity of yin and yang is
created, one is able to inte!rate these dynamic aspects within #elf, at the level of
the $eart and the middle dantian, as represented by the yin wei mai and the
+ericardium. /fter the internal inte!ration, one is able to connect with all else
present at the level of humanity, as represented by the yang wei mai and the #an
,iao. The wei mai and +ericardium-#an ,iao system thus allow for the connection
of oneself with all else that is present" they are boundaries that allow for each
individuated bein! to have an experience of oneness with all of creation even
while maintainin! an individuated state. The final sta!e in the evolution of
consciousness is transcendence of duality and the return to oneness. This is very
clearly represented by the dai mai and the -all )ladder-iver system. )oth of
these systems allow for the return to the 'uiescent state of oneness, to the
be!innin! of the cycle so that it can start a!ain the next day.
Conclusion
/s explored in these two articles, there is stron! evidence to su!!est a direct
connection between the zangfu or!an and primary channel systems with the
extraordinary vessels. Eot only are the confluent points of the extraordinary
vessels perfectly distributed amon!st the primary channels, but there are also a
number of clear anatomical, functional, and relational correspondences between
each system of zangfu or!an and primary channel pairs and their associated
extraordinary vessels. )eyond these correspondences, we also explored the
relation of each system to the vertical and hori0ontal axes and the processes of
Naoist cosmo!enesis and the evolution of consciousness. In the systems of the
first half of the horary cycle (correspondin! to %am-%pm&, can see clear
relationships to the triad of $eaven, (arth, and $umanity and the vertical axis. In
the systems of the second half of the horary cycle, there are clear
correspondences to the hori0ontal axis and the processes of manifestation,
connection, and transcendence.
The zangfu or!an and primary channel pairs are yin-yang complements of a
whole" they exist at the level of duality and relate to manifestation and day-to-day
livin!. $owever, all that exists at the level of duality is rooted in the primal unity"
thus there is somethin! that precedes them, and that transcends their duality to
reconnect to the ori!inal unity. +erhaps it is in fact the extraordinary vessels that
underlie and transcend the duality of the zangfu or!an and primary channel pairs,
perhaps it is there that we can find a direct connection that links the manifest
duality with the ori!inal unity.