A Superior Clinician Understands Transmission: Disease Progression as Seen

Through the Jing Luo

by Nicholas Sieben
The Chinese medical classics emphasize the importance in understanding
disease "transmission." It is not enough to view a condition in its present
state; one must understand its root and terminations, as well as potential
progression. Book 2, Chapter 5 of the Jia Yi Jing states "If one does not
understand root and termination, knowledge of acupuncture is deeply
severed. The foundational texts of classical Chinese medicine, namely the
Shang Han Lun and Nei Jing devote much time to discussion of disease
transmission.
The Ling Shu makes use of the "Jing-Luo" (Channels and Collaterals) to teach
disease progression. The acupuncture channels are tools for treatment. They
are also philosophical statements about physiology and pathology. Shang
Han Lun is a treatise on disease progression. The Primary Channels, as
taught by the Ling Shu, are also a treatise on disease progression. They are
not presented as segmented entities in the Ling Shu; they are seen as a
continuum, representing the pathological process: from the most external
condition to the deepest and most serious. Instead of viewing disease
progression in terms of "zones: Tai Yang, Shao Yang and Yang Ming, as
Shang Han Lun does; the Ling Shu views disease progression through the
Primary Channels as they are coupled into Metal, Earth, Fire, Water, Fire and
Wood: Lung to Liver.
During the time of the Han Dynasty (206 BCE 220 CE) when the Nei Jing
and Shang Han Lun were compiled, wind and cold were seen as primary
causes of external pathology. Heat, damp, dryness and summer heat were
considered transformations of wind and cold, and therefore seen as
secondary. Within the Ling Shu, the Lung Channel is representative of a
wind-cold condition; therefore it is designated the first channel within the
Primary Channel continuum. The transformation of wind-cold into wind-heat
or wind-damp is represented by the second channel in the continuum: the
Large Intestine. Penetration into the interior, creating an "excess internal
condition is represented by the Stomach Channel. Taxation on qi and blood
are represented by the Spleen and Heart Channels, respectively.
At the level of the Small Intestine, a curious event occurs within the body.
The pathogen gets absorbed into the deeper terrain of the body: into a state
of latency. The level of the Small Intestine represents a blood stasis state. It
also introduces the concept of latency. The points Quanliao - SI 18
"Cheekbone Liao and Bingfeng SI 12 "Grasping the Wind represent
absorption of an unresolved pathogenic factor into the bones, as represented
by the scapula and cheekbone. From the Ling Shu Primary Channel
discussion, it is suggested that latency involves the blood and bones.

Latency hides a pathogenic factor. This is the stage where conditions become
insidious and mysterious. The immune system of the body may be overacting, or the humors of the body continually deficient, yet the cause may be
unclear. A viral or bacterial agent may not show up in Western blood tests
during a state of latency. By understanding disease progression however, a
Chinese Medical practitioner may be able to explain the mysterious
symptoms. Many such "mysterious symptoms are attributed to the Luo
Vessels and Divergent Channels: two channel systems that deal with latency
via the blood and bones.
A classical Chinese acupuncturist might argue that knowledge of the Primary
Channels alone is not enough to understand subtle concepts in Chinese
Medicine, such as latency. The so-called "Secondary Channels of
acupuncture provide more in-depth discussion into the concept of latency and
how it works within the body. The Luo Vessels and Divergent Channels are
two channel systems that provide the greatest insight into concepts and
treatment of latency.
Prior to the Tang Dynasty, the medical tradition of the north was
acupuncture; the tradition of the south was herbal medicine. During the
Tang, the north and south of China merged. The acupuncturists from the
north began learning herbal theories from the south, and vice versa. It soon
became common for medical practitioners to learn both systems. Herbal
medicine and acupuncture both have unique ways of looking at Chinese
medicine. Acupuncturists and herbalists alike can learn a great deal by
comparing and contrasting their systems with that of the other.
The concept of latency can be viewed from a herbal Zang Fu approach as
follows: according to Shang Han Lun, heat is created when wind or cold
internalize at the Yang Ming Stage. Yang Ming is represented organically as
the stomach. Pathology at the stage of the stomach is seen as excess
internal heat, often complicated by dampness. From the herbal perspective,
treating the stomach treats heat anywhere in the body. From Yang Ming, heat
can progress into the yin level. When heat travels into the levels of Tai Yin,
Shao Yin and Jue Yin, this results in deficiency of qi, blood, fluids and
eventually yin and yang.
The pathogen that has internalized into Yang Ming and the yin level is being
held in the deeper energetic regions of the body. From an herbal point of
view, the Liver and Kidneys: the Yin organs classically associated with the
lower jiao, are seen to hold onto internalized pathology. They do so through
trapping the pathogen within the yin humors that they physiologically store:
the blood and Jing.
The two channel systems associated with maintaining latent pathology within
classical acupuncture are the Luo Vessels and the Divergent Channels. The
Luo Vessels hold latent pathology within the blood in the form of varicosity.

The Divergent Channels utilize the joints to hold pathogens latent. The joints
are an external expression of the Jing.
From the point of view of classical Chinese medical theories contained in the
Nei Jing and Shang Han Lun, wind and cold are true etiologies. As they
contend with the physiology of the body, they create the complications of
heat and dampness: physiological yang qi, in the form of wei qi creates
friction with pathology, generating heat; pathology stagnates fluids used to
flush out wind and cold, creating phlegm. Heat and damp damage and
consume post-natal qi and blood, giving rise to deficiency. Wind and cold
internalize and become embedded in the deeper terrain of the body,
represented by Jue Yin and Shao Yin: Liver and Kidney: the blood and Jing.
As the Primary Channel sequence continues past Small Intestine into the
Bladder and Kidney Channels, yin and yang also become deficient. When
progression reaches the level of Triple Heater, latent pathology begins to leak
out, signifying loss of latency. Gallbladder becomes the body's last attempt to
discharge pathogens that have consumed the body's resources. Without the
necessary yin, yang, qi and blood, the body's ability to maintain the latency
needed to control overwhelming pathology diminishes.
The Divergent Channels can be seen as a continuum of latent pathology.
They are also a progression illustrating the body's consumption of humors as
it tries to maintain latency. Chapter 63 of the Su Wen call the Divergent
Channels "Sun Luo": the grandchild Luo. To understand the Divergents, and
latency in general, it is helpful first to understand the concept of "Luo," and
disease progression from the point of view of all six channel systems.
The Sinew Channels represent the most superficial level of qi within the
body: they are conduits of wei "defensive qi. They are the bodys first
defense against external pathogenic factors. Wei qi is supported by ying qi,
produced in the stomach from the jinye fluids. Wei qi is also supported by
yang qi, rooted in the Kidneys.
The Nan Jing teaches, through the principles of yin and yang, the concept of
mutual consumption. Ying qi supports the "wei level through transforming
itself into reinforcements for wei qi. The more severe a condition, the more
reinforcements are called for. The Nan Jing alsoteaches that excess leads to
deficiency, and deficiency leads to progression. When a pathogenic factor is
severe, it can create deficiency, exhausting wei qi and the humors that
support it.
The Shang Han Lun describes the progression of an external condition. In the
initial Tai Yang stage, associated with "wind-cold, one can predict possible
progression based on deficiencies that already exist, or those beginning to
show up. Progression into the Yang Ming stage is predicated on the jin
("thin) fluids produced by the stomach. If the jin fluids become exhausted, it
is likely the Tai Yang condition will progress into the Yang Ming stage.

Whereas, if yang qi is insufficient or becoming taxed, the condition is likely to

progress into Shao Yang.
When the Yang Sinew Channels fail, the pathogen moves into the Yin Sinews,
which are located in the regions of the throat, chest and abdomen. Chapter 5
of the Ling Shu presents an interesting discussion entitled "Roots and
Terminations. All the acupuncture channels of the legs are described as
beginning at the Jing Well point and "terminating at specific local points on
the body. The Yang channels terminate in the region of the head; the Yin
Channels terminate in the throat, chest and abdomen. The channel
descriptions are not those of the Primary Channels; they resemble more
closely the Sinew Channels, which also begin at the Jing Well points.
Chapter 5 suggests that unresolved pathogens will accumulate in the
"terminations of the body: the sense orifices, throat, chest and abdomen.
The accumulations are associated with the jin fluids, which are
"reinforcements for the wei qi. These accumulations can be seen as the
unsuccessful attempts by the wei qi to discharge a pathogenic factor,
transforming into "turbidity, leading to blockage and ultimate failure of the
Sinew Channels.
When the Sinew Channels fail as the bodys first defense against external
pathogenic factors, another channel system inherits the problem. The second
line of defense are the Luo Vessels. When an issue finds its way into the Luo
Vessels, it suggests the pathogen is too overwhelming for the wei level to
release, or that the body has become too weak to do so. The Luo Vessels
represent the first stage within the channel systems where latency is
employed by the body.
The so-called "Secondary Channels of acupuncture indirectly support the
daily flow of qi and blood, as represented by the 12 Primary Channels. Their
goal is to prevent pathogens from making their way into the Primary
Channels and Zang Fu where they could potentially disrupt daily physiological
function.
When the wei level of the body has shown itself incapable of "releasing a
pathogenic factor, the body has no choice but to hold onto it. To prevent
movement into the Primary Channels and Zang Fu, the Luo Vessels trap the
pathogenic factor, bringing it into a state of latency.
Latency is played out within the Luo Vessels in two areas: within the wei level
and yuan level; latency for both is supported by blood and fluids from the
ying level. Luo Vessels are classically seen as "full" or "empty," based on
where latency is being held.
"Fullness" of the Luo Vessels indicates pathology has been translocated into
minor blood varicosities being held in a latent state on the surface of the
skin. These vessels have come to be called the "Longitudinal Luo." They are

the body's attempt to externalize pathology while holding it in latency.

Pathology is being held, yet externalized at the same time: away from the
Primary Channel.
Luo Vessels do not treat the pathology they inherit; they are like containers,
trapping unresolved pathogens and translocating them away from primary
circulation. The pathogen is initially held in a state of "fullness," where it is
encapsulated in a blood capillary on the surface of the skin. Blood, created by
the Stomach, is allocated to the Luo Vessel to finance the "fullness."
Eventually, taxation will result from the demands of the Luo Vessel: either
through it's constant need for blood, or from latent heat generated from the
stagnation. Blood will become insufficient, and unable to finance the Luo
Vessel in its state of "fullness." The Vessel will be forced to "empty" into the
Primary Channel. At this point, another humor from the ying level, the thickYe fluids will come to support the latency. The Ye creates phlegm stagnation
to prevent the pathogen from moving deeper into the Primary Channel. This
manifests as lipomas, nodules and tumors along the Primary Channel. This is
known as "emptiness" of the Luo Vessels.
The role of the Luo is to keep pathology out of the Primary Channel. "The
Transverse Luo" is the second attempt by the ying level to translocate
pathology away from the Primary Channels. It does so through using the
Primary Channel's source point to absorb pathology that has emptied from
the Longitudinal Luo. There is a pathway that travels from the source point of
the Primary Channel to the luo point of its yin/yang pair. The Transverse Luo
utilizes this pathway, sending pathology from the source point to the luo of
its pair where another Longitudinal Luo is created to externalize pathology.
When the Longitudinal Luo of the Yin/Yang pair also fails as a holding vessel,
pathology is absorbed by its own source point. For example, the Stomach
Luo loses fullness and empties pathology from Fenglong ST 40 into
Chongyang ST 42 (its source point), where it is passed to Gongsun SP 4 (the
Luo of its yin/yang pair). Gongsu SP 4 creates a Longitudinal Luo, and holds
the pathology in a state of fullness. When the Spleen Luo can no longer
maintain fullness, it will also empty. Gongsun SP 4 cannot pass the pathology
back to the Stomach, as the Stomach Luo has already failed. It will absorb
the pathology into SP-3: its own source point.
When the Longitudinal Luo of both pairs have failed to maintain the
externalization of pathology, the body will absorb pathology within the source
point and internalize it into the internal branches of the Primary Channels
where it is stored.
Since the Primary Channel cannot create latency through externalizing the
pathogen, it does so through internalizing it. Latency is created and
maintained within the internal branches of the Primary Channels.

Any internalized pathogen transforms into heat, as established by Chapter 31

of the Su Wen. When pathology enters the interior at Yang Ming, wind and
cold transform into heat. A similar situation occurs with the Luo. However,
the type of heat generated by the Luo is Latent Heat.
Progression within the Transverse Luo are organized in much the same way
as in Chapter 31 of the Su Wen. The Yang stages of the Transverse Luo
mirror the progression described in the Su Wen. Yang Ming, representing the
interior, attempts to vent latent heat back out to the exterior. Symptoms of
the Yang Ming Transverse Luo are sweating, inflammation and dehydration.
Latent heat can be vented to Shao Yang manifesting in joint pain and sticky
sweat, or Tai Yang in the form of head and sensory organ disturbances.
Taxation from latent heat will eventually lead to deficiency of yang qi,
allowing transmission into the Yin Stages of the Transverse Luo.
According to the Nan Jing, excess creates deficiency, which allows for
transmission. The theory of disease progression, presented by the Su Wen, is
expanded upon by the Shang Han Lun. Consumption of yang qi from the
excess Yang stages of Tai Yang, Shao Yang and Yang Ming, give rise to the
deficiency stages of Tai Yin, Shao Yin and Jue Yin.
During the Yang stages of the Transverse Luo, the body still possesses
sufficient yang qi to externalize and vent latent heat smoldering in the
interior. Taxation and ultimate consumption of these humors allows
movement into the Yin Stages, where symptoms are that of deficiency
affecting the internal branches of the Primary Channels. Without adequate
yang qi to vent latent heat, it is left to consume and destroy the resources of
the interior. Consumption of qi and blood eventually leads to damage to yin
and yang.
According to the Wen Bing tradition, pathology that enters the blood level will
impact yuan qi. Pathology moves from the Wei level into the Qi level,
representing internalization of an external pathogen. Heat consumes postnatal qi and blood; Dampness attempts to slow down the consumptive
damage of heat. Eventually, pathology can penetrate into the blood level,
where it impacts yuan qi. Blood supports yin, and qi supports yang. Damage
to post-natal qi and blood creates a lack of support for pre-natal resources,
which can result in leakage, degeneration and rapid aging.
The Internal Pathways of the Primary Channels are dangerous places for
pathology to be held, as the Primary Channels connect with the Zang Fu. If
there are adequate resources, the body will do whatever it can to keep
pathology on the exterior, via the source/luo transfer of pathology. However,
when pathology is unable to externalize, becoming stuck in the internal
branches of the channels, they are that much closer to the Zang Fu.

Five Element Theory, as presented in Chapters 50-54 of the Nan Jing,

describes what happens to pathology lingering in the internal branches. The
Yin source points connect to the Bladder Shu points via the Triple Heater
mechanism. This is the physiological pathway that distributes essential qi
from the Kidneys into the Primary Channels. Bladder Shu points connect
directly with the Zang. When pathology travels from the source point to the
Bladder Shu point, it has access via the Control Cycle to all the other Zang
organs in the body. Chapter 53 states "Seven transmissions of an illness
skipping through the Five Elemental phases will result in death." Pathology
traveling into the Zang is serious.
To prevent pathological movement into the Zang, the body utilizes yet
another set of channels. After the level of ying qi has failed to contain a
pathogen, the yuan level steps in to absorb the problem. The channels
associated with the yuan level are the Divergent Channels and the
Extraordinary Vessels.
The Divergent Channels are considered by some to be a type of Luo Vessel:
collaterals that divert pathogens away from the Zang Fu. The Divergent
Channels connect to all of the Zang Fu, unlike the Longitudinal Luo, which
only connect to the heart, stomach and intestines.
The Su Wen describes the Divergent Channels in Chapter 63, suggesting they
make the link between the superficial and deep levels of the body: the wei
and the yuan. They are indicated as treating "Curious" or "Mysterious"
diseases, as well as joint or bone Bi-obstruction. The role of the Divergent
Channels is to divert pathogens threatening to move into the Zang Fu away,
into the joints. The joints are part of the skeletal system, considered the
external expression of jing. Instead of encasing pathogens in blood vessels
as is done by the Luo Vessels, the Divergent Channels do so using Jing.
The Divergent Channels are also presented as a continuum of the latent
pathological process. They are organized in terms of the humors used to
support yuan-level latency. The Jing is the first commodity used, followed by
the blood, and then the Jin (thin) fluids and the Ye (thick) fluids. When the
yin of the body has become exhausted, qi and yang are used to support the
latency. Progression through the Divergent Channels is predicated on the
consumption of bodily humors, from densest to lightest. This process is
mirrored physiologically: blood and fluids support Jing; qi is used to create
blood and fluids; and yang is the root of all physiological processes. In the
case of the Divergent Channel progression, the humors are being used to
maintain latency. The sequence flows as each humor becomes consumed,
and the next densest comes to the rescue.
The classics often describe the channels associated with the yuan level
through mysterious, mythical language. Chapter 27 of the Nan Jing tells the
story of ancient sages, who in their wisdom saved the world when it was
besotted by flooding. They devised a plan to drain the catastrophic deluge by

drilling holes into the rocks. The chapter goes on to discuss the Extraordinary
Vessels, likening these channels to reservoirs where pathology can drain into,
away from the post-natal level.
The image of holes in the rocks is illustrated on the body by the Liao points,
which are holes in the bones where pathology can drain into. The bones are
likened to rocks. The bones are also considered Curious organs. The
Divergent Channels utilize hollow areas of the bones via the joints to
maintain latency.
The Extraordinary Vessels are also argued as being Curious organs, as are
the blood vessels. Chapter 27 of the Nan Jing provides the image of drainage
into the Curious organs to deal with "flooding." The Luo Vessels, uterus,
brain, bones and Extraordinary Vessels are all inferred as being yuanassociated drainage ditches.
The concept of drainage into the Curious Organs and level of yuan qi is
represented in the Luo Vessel continuum through the Great Luo of the
Spleen: "Da Bao." The Great Luo is a vessel that wraps around the chest,
draining unresolved pathology from the Luo Vessels into the constitution. It
connects with the Extraordinary Vessel "Dai Mai" via another wrapping
channel called "Bao Mai." The three channels create a loop around the chest
and a loop around the belt which are connected by another loop that travels
from Jiuwei REN 15 (the Luo point of the Conception Vessel) to Changqiang
DU 1 (the Luo point of Governor Vessel).
Pathology from the Great Luo of the Spleen can drain via Bao Mai into Dai
Mai where it is held in the yuan level as latency. Yuanye GB 22 is classically
known as the Great Luo of the Spleen by the Nei Jing. Dai Mai is visited by
Daimai GB 26, Wushu GB 27 and Weidao GB 28. This is a philosophical
statement acknowledging Gallbladder as the bridge by which post-natal
pathology finds its way into the constitution. The term "Bao" is also used for
the uterus, another Curious organ where unresolved pathology deposits.
Philosophically: that which is unresolved in the Luo Vessels can be passed
onto the next generation via conception.
From the Great Luo, pathology deposits into the Constitution via its Luo.
There is a debate between the Nei Jing and Nan Jing about the constitutional
Luo Vessels. According to the Nei Jing, pathological movement occurs from
the Great Luo of the Spleen into the Conception Vessel and Governor Vessel,
represented by their respective luo points: Jiuwei REN 15 and Changqiang
DU 1. Whereas, the Nan Jing describes the Qiao Vessels as the Luo of Yin and
Yang.
Classically, the Extraordinary Vessels were believed to be beyond the reach of
medical intervention. According to Confucian and Daoist philosophical
influences on medicine, pathology that has drained into this level became the

seed of a person's next incarnation. Or, in more modern language,

unresolved yuan level pathology gets passed on to subsequent generations.
Chapter 11 of the Su Wen discusses the Curious Fu. Within this discussion,
Gallbladder is seen as the Zang Fu organ which acts as the bridge between
the post-natal and pre-natal levels. It is both a Zang Fu as well as a Curious
organ.
The subject of the constitution has always been controversial throughout
Chinese Medicine. Some schools believed it immoral to tap into the yuan
level, others simply considered it impossible. However, there has always been
a fascination with intervention at this level. Just as modern western medicine
continues to be fascinated with working with the DNA, Chinese medicine has
continually searched for ways to access the constitutional level.
During the Ming Dynasty, Chinese Medicine began to change its mind about
access into the constitution. Dai Mai and the Qiao Vessels were organized by
Ming Dynasty patriarch Li Shin Zhen as the "third ancestry" of the
Extraordinary Vessels: seen as pre-natal reservoirs for post-natal pathology.
In the Song Dynasty revision of the Nan Jing, the Extraordinary Vessels are
shown to be more accessible. The "first ancestry" of the Extraordinary
Vessels were still debated as being beyond the reach of the clinician.
However, through the third ancestry, medical philosophers were finding a way
to tap into the pre-natal level. This mode of thinking is similar to viewing the
Gallbladder as a bridge into the constitution.
According to the Jia Yu Jing, Gallbladder controls the marrow. Jeffrey Yuen
defines marrow as Jing plus Shen: our essence and the spirit that motivates
it. The level represented by Gallbladder in the Primary Channel progression is
the last opportunity for intervention before pathology progresses beyond the
reach of medicine. This is established by Chapter 11 of the Su Wen, and the
discussion about the Primary Channels in Chapter 10 of the Ling Shu.
The brain is called "the sea of marrow," considered a depository of
consciousness and perception. The final channel within the progression of the
Primary Channels is the Liver. The Liver Channel terminates at Bahui DU 20:
the "Shu" transporting point for the marrow. The Liver is said to be the
residence of the "Hun" non-corporeal soul. This aspect of the spirit is like a
record book, which relates to the past and present. It deposits the unfinished
business of life into the brain. The Hun is said to depart from Bahui DU 20 at
death and travel with the spirit into the person's next life.
The Gallbladder Primary Channel has a trajectory that enters and exits from
the brain. It is the primary channel where one can pull pathology out of the
Curious organs, including the brain, uterus and marrow. It is a channel that
"cleanses" the constitution. Later in Chinese medical history, the
Extraordinary Channels were also used in this way. Pre-Ming Dynasty, the

Gallbladder and Divergent Channels were ways of indirectly working with the
yuan level.
Tang Dynasty patriarch Sun Si Miao viewed pathology as inseparable from
our reactions to the world. It is stated in chapter 3 of the Su Wen that wind is
"the cause of hundreds of diseases." Wind is a philosophical representation of
change in the Chinese classics. It is acknowledged as the root of all
physiological disturbance.
Wind is a constant in life. Change is the one sure thing. How we "course the
wind," or react to change determines the weather within our bodies. Chapter
3 of the Ling Shu introduces this theme, saying pathology is always a
struggle between the "zhu" host (physiology) and "ke" guest (pathology): a
struggle between ourselves and the world as we try to establish homeostasis.
The guest is not necessarily negative. Pathology results only if we have
resistance to it. This is a Daoist view, which can conflict with the Confucian
concept of perverse "xie qi" and "zheng" upright qi. One view sees the world
in terms of good and bad, the other says it's our reaction that creates
problems: change our mind, and we transcend the difficulty.
The Divergent Channels indirectly connect to the Curious Organs, as they
connect with the bones which are themselves a Curious Organ. Arguably,
working with the Divergent Channels, one can work with the marrow. The
Divergent Channels deal with the relationship between our nature (yuan qi)
and the external world (wei qi): how the constitution adjusts to wind.
According to the statement by Sun Si Miao, sometimes healing requires
adjusting the part of ourselves that continues to resist change; finding the
oneness between the host and guest qi. We cannot change our nature, but
we can adjust our perception of the world to find a way to "course the wind"
so we are no longer bothered.
The Divergent Channels provide an outlet from the yuan level to the wei
level: they are a connection between the two. They are the channels that are
mentioned the least in Chinese medical literature. They remain the most
mysterious. However, they are advocated as being the first channels
clinicians should learn during their training, seemingly possessing clues to
the mysteries of the body.
Jeffrey Yuen has often said "the consciousness that created a disease cannot
be the same consciousness that heals the disease." This statement resonates
with that of Sun Si Miao, suggesting healing, especially from a very deep
condition, may require a change in our perception of the world.
When pathology has penetrated so deep that it is challenging the
constitution, something deep within must change. This is stated most clearly
by the stage of pathological progression represented by the Triple Heater
Divergent Channel. This channel is "opened" by the point Triple Heater 16.
The name of this point is "Tian You," meaning "the celestial orbit." It has

been designated a "windows to the sky" point, meaning it affects sensory

perception and opens the sensory orifices. Commentators have said "Tian
You" is the point that all other "windows to the sky" points orbit around.
Within the Luo Vessel discussion, Jeffrey Yuen has said Triple Heater relates
to fixation of perception: a hardened attitude. The Triple Heater Divergent
begins at Bahui DU 20: the upper transport point for the brain: the sea of
marrow. By the stage represented by this channel, latency has been lost, and
pathology is threatening to spread throughout the body. Inferred within this
channel is the need for a change in the marrow.
Classical Chinese medicine cannot be separated from the philosophical basis
from which it was born. Different traditions within medical history were
manifestations of their time period's view of the world. When Chapter 8 of
the Ling Shu advises the need for clinicians to consider the spirit of the
patient, it is a reminder that Chinese medicine is more than just a physical
science. Physiology and pathology as taught by the Nei Jing are
representations of all levels of human existence: from birth to death to
rebirth. According to Jeffrey Yuen, Chinese medicine is essentially applied
Chinese philosophy.
Jeffrey Yuen often likens acupuncture channels to "roadways" we take in life.
The Nei Jing views them in a way that is beyond mere physiological
structures. They are tools, illustrating complicated pathological and
physiological theories presented in the Su Wen. They are also representative
of the philosophical meaning of life. The Primary Channels are the main
roads, representing our "Ming" or destiny. Each secondary channel can be
seen as a distraction: side roads we may veer off onto. Certain philosophical
traditions believe the "collaterals" are a necessary part of life: we learn about
our true nature through the deviations. Ideally, wind brings us closer to
understanding and emanating our true nature. In addition to teaching
theories about pathological progression, the Secondary Channels help us
understand our reaction to change, and where we may be stuck along the
path of life.
Biography
Nicholas earned a bachelors degree in Sociology and Philosophy from
Brandeis University, and a Masters degree in Acupuncture from the Swedish
Institute, under the direction of Jeffrey Yuen. Nicholas continues to study
with Mr. Yuen, inspired by the wisdom of Classical Chinese Medicine. Nicholas
practices acupuncture in New York City.
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Yuen, Jeffrey. "Lecture on Luo Vessels" at Chinatown Wellness Center, NY, NY,
March 20-21 and April 17-18, 2010.
Yuen, Jeffrey. "Lecture on Eight Extraordinary Vessels" at Chinatown Wellness
Center, NY, NY, November 6-7, 2010
Yuen, Jeffrey. "Lecture on Divergent Channels" at Chinatown Wellness Center,
NY, NY. June 19-20 and October 9-10 2010.
Yuen, Jeffrey. "Lecture on Latent Heat" at Chinatown Wellness Center, NY, NY.
May 14-15, 2011.
Yuen, Jeffrey. "Lecture on Phlegm": at Chinatown Wellness Center, NY, NY,
March 5-6, 2011.

Yuen, Jeffrey. "Lecture of the Primary Channels" at the Chinatown Wellness

Center, June 20-21, 2009.
Yuen, Jeffrey. "Lecture on the Sinew Channels" at the Chinatown Wellness
Center, June 20-21, 2009.