The relationship between Taoism and Traditional Chinese Medicine (TCM) is very close, and the influence of Taoist internal alchemy on the study of pulse diagnosis in TCM is particularly worthy of research. Internal alchemy practices use the human body as a furnace, and the meridian system within the body is the pathway for the circulation of essence and qi. “The meridians are the means to determine life and death, address various diseases, and regulate deficiency and excess; they must be unobstructed.” Pulse diagnosis is the theoretical foundation of acupuncture and internal alchemy, so many Taoist internal alchemists emphasize the study of pulse theory, leading to many insights and innovations in the theory of meridians during their internal cultivation practices.
Among them, the pulse study monograph “The Eight Extraordinary Meridians” by Zhang Boduan, the founder of the Southern School of the Golden Elixir during the Northern Song Dynasty, has had a significant impact. This book presents new insights into the distribution and pathways of the Eight Extraordinary Meridians, which were highly praised by the Ming Dynasty pharmacologist Li Shizhen in his work “On the Eight Extraordinary Meridians.” In Taoist internal alchemy, the Eight Extraordinary Meridians contain the secrets of transforming the body’s constitution from weak to strong and prolonging life, playing a crucial role in internal alchemy practices. The Ren (Conception) and Du (Governing) meridians, as the pathways for the reversal and ascent of true qi, receive special attention.
For a long period, the unique understanding of the Eight Extraordinary Meridians by internal alchemists was limited to a few individuals who passed it down orally. After the Tang Dynasty, discussions on the application of the Eight Extraordinary Meridians gradually appeared in alchemical texts, and it was not until the Ming and Qing Dynasties that more comprehensive theoretical explanations emerged. The reason for this is that the Qing Dynasty internal alchemist Zhang Ruoxu pointed out in his “Guide to Alchemical Classics” that the hidden points of the Yin Qiao (Yin Heel) contain the secret to transforming the kidney yang from weak to strong. Throughout history, internal alchemists have guarded this secret as a treasure, believing that if it were easily leaked, it would invite divine retribution. The path of internal alchemy is meant to help people prolong life, and if passed on improperly, it could lead to mischief and harm to society.
Therefore, throughout history, the transmission of this knowledge has required careful selection of successors. Since the Ming and Qing Dynasties, physicians have absorbed the theoretical viewpoints regarding the Eight Extraordinary Meridians from alchemical texts, placing great importance on their guiding role in clinical practice. For example, Ye Tianshi’s “Clinical Guidelines and Medical Cases” is a successful application of this. Modern TCM practitioners widely apply the Eight Extraordinary Meridians in clinical practice, viewing them as the theoretical foundation for diagnosing and treating internal and gynecological diseases. Similarly, in modern studies of Taoist health preservation and medicine, there has been a deeper understanding of the theory and practice of the Eight Extraordinary Meridians.
Specifically, in the past twenty years, many related studies and writings on Taoist practices have elaborated on the Eight Extraordinary Meridians and their applications. For instance, Dr. Li Shaobo’s “Method of Qi Circulation” focuses on the treatment of diseases and health preservation through the Ren and Du meridians; Mr. Wang Qingyu and Mr. Kuang Wen’an in “Secrets of Taoist Medicine” introduce the guiding role of the Ren and Du meridians in acupressure therapy; Mr. Wang Buxiong and Mr. Zhou Shirong discuss the development of meridian guiding techniques centered on the Ren and Du meridians in “A History of Qigong Academic Development”; and Mr. Mei Ziqiang introduces the specific applications of the Three Passes and Nine Orifices, as well as the Ren and Du meridians in internal cultivation in “The Art of Reversal,” among others.
However, overall, academic research on the Eight Extraordinary Meridians in internal alchemy has focused more on practical applications, and the discussions in internal alchemical literature regarding the Eight Extraordinary Meridians have not yet been systematically organized in detail. Therefore, this article aims to systematically sort and interpret the discussions and viewpoints regarding the Eight Extraordinary Meridians in internal alchemical literature, in order to gain a deeper understanding of the connotations, theoretical evolution, and medical functions of the traditional concept of the Eight Extraordinary Meridians.
Origin and Medical Connotation of the Eight Extraordinary Meridians
The Eight Extraordinary Meridians, as an important component of the human meridian system, can trace their theoretical origins back to the Warring States period, with the earliest literary record found in the “Zhuangzi.” In the chapter “On Nourishing Life,” it states: “By relying on the Du meridian, one can protect the body, preserve life, nourish parents, and extend years.” Here, the “Du” refers to the Du meridian of the Eight Extraordinary Meridians, which elucidates the important role of the Du meridian in nourishing life and prolonging longevity. Ancient alchemists, through their practices, reflected on the need for the internal qi to follow relatively constant pathways within the body, believing that only by following these pathways could it be effective.
However, the preliminary discussions on the system of the Eight Extraordinary Meridians did not appear until the Eastern Han Dynasty, in the classical TCM text “Huangdi Neijing.” The slightly later text “Nanjing” systematically reviewed the scattered discussions of the Eight Meridians found in various chapters of “Huangdi Neijing,” forming a complete system of the Eight Extraordinary Meridians. The twenty-sixth difficulty states: “There are Yang Wei, Yin Wei, Yang Qiao, Yin Qiao, Chong, Du, Ren, and Dai meridians. All these eight meridians are not confined to the regular meridians, hence they are called the Eight Extraordinary Meridians.” This summarizes the eight meridians discussed in “Huangdi Neijing” and explains why they are referred to as “extraordinary.”
The twenty-eighth difficulty of “Nanjing” elaborates on the pathways of qi circulation in the Eight Extraordinary Meridians, using some important acupuncture points for localization and discussing their main physiological functions. Specifically, the Du meridian starts at the Huiyin point at the lower extreme, ascends along the inner side of the spine to the Fengfu point, connecting to the brain; the Ren meridian starts below the Zhongji point, ascends through the pubic area, along the abdominal wall, and rises through the Guanyuan point to the throat. The Chong meridian begins at the Qichong point, running alongside the Stomach meridian of the Foot Yangming, ascending beside the navel to the chest and dispersing; the Dai meridian starts at the Jixie point on the side of the chest, encircling the waist and abdomen. The Yang Qiao meridian starts at the center of the heel, ascending along the outer ankle to the outer thigh, and enters the Fengchi point at the back of the head; the Yin Qiao meridian also starts at the center of the heel, ascending along the inner ankle to the inner thigh, reaching the throat and intersecting with the Chong meridian. The Yang Wei and Yin Wei meridians connect with all the Yin and Yang meridians, so the Yang Wei meridian starts at the Jineman point where all Yang meridians converge, while the Yin Wei meridian starts at the Zhuxin point where all Yin meridians intersect.
The Eight Meridians and the Twelve Regular Meridians are like a deep lake and a canal: when the water in the canal is full and overflows, it will flow into the deep lake; when the qi and blood in the body’s meridians are abundant, it will overflow into the Eight Extraordinary Meridians, and when not needed, it will not return to the regular circulation, so the Twelve Regular Meridians cannot restrict them. The twenty-ninth difficulty also reveals the pathology of the Eight Extraordinary Meridians, describing the specific symptoms of diseases in the body and their relationship with the Eight Extraordinary Meridians.
As mentioned above, since the Yang Wei meridian connects all Yang meridians, and the Yin Wei meridian connects all Yin meridians, if the Yin and Yang Wei meridians cannot mutually support each other, it will lead to a sense of dissatisfaction and fatigue throughout the body, resulting in a lack of voluntary movement. The Yang Wei meridian, when affected, often suffers from cold and heat sensations; the Yin Wei meridian, when affected, often leads to heart pain. The Yin Qiao meridian, when affected, results in relaxation on the Yang side and tension on the Yin side; the Yang Qiao meridian, when affected, causes qi to rise, leading to abdominal distension and pain. When the Du meridian is affected, it can lead to spinal stiffness and fainting; when the Ren meridian is affected, patients may suffer from abdominal qi stagnation, with men prone to seven types of hernias and women prone to masses. When the Dai meridian is affected, it can cause abdominal fullness and weakness in the waist, as if sitting in cold water.
The classical discussions of traditional medicine regarding the Eight Extraordinary Meridians lay the foundation for their physiology and pathology, and also serve as the basis and starting point for the application and development of the Eight Extraordinary Meridians in internal alchemy.
Application and Development of the Eight Extraordinary Meridians in Internal Alchemy
The methods of internal alchemy focus on eliminating diseases, replenishing deficiencies, and adjusting the balance of Yin and Yang in the body as the foundation for cultivation, further pursuing immortality. Compared to TCM, which primarily aims to eliminate diseases, internal alchemists throughout history have approached the study of the Eight Extraordinary Meridians from a higher perspective, observing and verifying their effects on longevity and immortality (which is essentially a transformative change in the body’s constitution). They primarily use introspection as a method of practice, which involves perceiving the internal qi’s movement through the Eight Meridians and discovering the subtle changes and regularities in the operation of qi within the Eight Extraordinary Meridians.
The views of internal alchemy regarding the orifices and meridian pathways are derived from their practical experiences in internal alchemy and possess strong experiential characteristics and practical value. Therefore, the Ming Dynasty physician Li Shizhen stated: “Thus, if one understands the Eight Meridians in medicine, one grasps the essence of the Twelve Regular Meridians and Fifteen Collaterals; if one understands the Eight Meridians in immortality, one comprehends the subtlety of the Tiger and Dragon’s ascent and descent, and the mysterious orifices of the Xuanpin.”
1. Early Focus and Application of the Eight Extraordinary Meridians in Internal Alchemy.
According to the discussions in alchemical literature, we can divide the understanding of the Eight Extraordinary Meridians in internal alchemy into two stages: practical application and theoretical summary. From the end of the Eastern Han Dynasty to the Five Dynasties, internal alchemy transitioned from its initial formation to preliminary maturity, with a focus on practical applications of the Eight Extraordinary Meridians. This is reflected in the establishment of the internal circulation of qi in the Eight Meridians (mainly the Ren and Du meridians) as the foundation for internal cultivation, explaining the main orifices and their functions. In his writings, the Tang Dynasty scholar Sima Chengzhen was the first to clearly establish the Du meridian as essential for internal cultivation. In the “Dao Shu” chapter “Returning to the Root,” he paraphrases Sima Chengzhen’s method of visualization, stating: “Five days constitute one cycle; burn incense in a quiet room, visualize your body from head to toe, from feet to the Dantian, and trace back up the spine to the Niwan. … If practiced for seven times, the qi will rise from the spine to the Niwan. This is the outline of cultivation, and there are further subtleties.” Although Sima Chengzhen’s discussion pertains to visualization methods, it is significant for the internal qi’s pathway. The phrase “from the Dantian up the spine to the Niwan” refers to the Du meridian pathway. Sima Chengzhen elevated this to the theoretical level of “the outline of cultivation.” This pathway for the internal qi undoubtedly serves as an inspiration for later internal alchemical practices that establish qi circulation through the Du meridian.
In the “Yunji Qiqian” chapter, the “Theory of Original Qi” describes the method of qi circulation, stating: “Visualize (original qi) entering the kidneys, the Mingmen point, flowing up the spine, ascending to the brain palace, and then nourishing the five organs. The five organs meet, and the internal and external correspond.” This method of qi circulation is also a form of internal alchemy popular during the Tang Dynasty, with the pathway traversing from the kidneys to the Mingmen point, along the spine, to the brain palace (Niwan), descending to the lower abdomen (referring to the Dantian), and the five organs, clearly emphasizing the Du meridian as the main pathway and the Ren meridian as the auxiliary, although it does not elaborate on the pathway of original qi through the Ren meridian.
In the late Tang Dynasty, the alchemist Cui Xifan further clarified and expanded Sima Chengzhen’s viewpoint on the Du meridian to include both the Ren and Du meridians. In his work “Human Medicine Mirror” (Part One), he states: “The true essence qi flows in reverse through the two pathways of the spine. The two pathways are the two routes beside the spine. The qi flows upward to the upper palace. The upper palace refers to the brain. It enters the Huachi point, refining it into frost, reaching the Bi Hai (Dantian). The Bi Hai is the place where the essence is produced, and if one can open this pathway, one will not age.” Cui discusses the main orifices in the Ren and Du meridian pathways and their role in gathering and dispersing essence qi, indicating that the true essence qi flows upward through the spine to the “upper palace” (Niwan) and then returns to the Bi Hai (Dantian), refining it into the “mysterious pearl’s embryo.”
The late Tang and Five Dynasties Daoist text “Lingbao Bifa” established the concept of the orifices of the Ren and Du meridians and initially elaborated on the theoretical connotations of reversing the Ren and Du meridians. The chapter “The Fifth of the Golden Crystal Behind the Elbow” states: “The human spine has twenty-four segments, three of which correspond to the internal kidneys from the bottom up, and three from the top down, called the Tianzhu. Above the Tianzhu is the Yujing, below it corresponds to the internal kidneys, and above the tailbone, there are eighteen segments, including the double orifices, nine above and nine below.” The chapter “The Seventh of the Golden Liquid Returns to the Elixir” states: “The tailbone point is called the lower orifice, the double orifice is the middle orifice, and the back of the head is the upper orifice.” Here, the importance of the Du meridian’s orifices is established, with clear definitions of the Tianzhu, Yujing, double orifices, and the three orifices’ locations.
The chapter “The Fifth of the Golden Crystal Behind the Elbow” also points out that the true qi rises from the tailbone to the Niwan, which is about “nourishing the marrow of the Niwan.” This is essentially a specific discussion on the reversal of true qi through the Ren and Du meridians to replenish the brain, which can be seen as a preliminary theoretical summary of the functions of the Ren and Du meridians.
2. Theoretical Summary of the Eight Extraordinary Meridians by Internal Alchemists Since the Northern Song Dynasty.
It was not until Zhang Boduan (Ziyang) in the Northern Song Dynasty that a true theoretical summary of the Eight Extraordinary Meridians emerged; by the Ming and Qing Dynasties, these theories were widely applied to explain the theories of internal alchemy and cultivation practices.
Zhang Boduan viewed the longevity effects of the Eight Extraordinary Meridians from the perspective of internal alchemy, theorizing that this was the key distinction between immortals and mortals. In “The Eight Meridians,” he states: “All humans possess these eight meridians, which belong to the Yin spirit, closed and unopen. Only the immortals can open them with Yang qi, thus achieving the Dao. The Eight Meridians are the root of the pre-heavenly great path, the ancestor of qi, and they must first be accessed through the Yin Qiao. Once this meridian moves, all meridians will be unobstructed. The Du, Ren, and Chong meridians are the source of the transformation of the meridians. The Yin Qiao meridian is scattered throughout the alchemical texts, with many names: Tian Gen, Si Hu, Fu Ming Guan, Feng Du Gui Hu, Sheng Si Gen, and those with divine masters are called Tao Kang. … It is important to know that the southwestern region is the Kun land, located before the tailbone, behind the bladder, and below the small intestine, above the spiritual turtle; this is the root of the qi born from heaven and earth, the place where lead is produced, which physicians do not know about.” Zhang Boduan attributes the blockage of the Eight Meridians to the “Yin spirit,” which, due to its heavy and turbid nature, obstructs the flow of qi. Immortals can open the blocked Eight Meridians with “Yang qi” (i.e., true pre-heavenly qi), achieving: “The upper connects to the Niwan, the lower penetrates the Yongquan, if one can do this, the true qi will gather and disperse through these orifices, then the heavenly gate will always be open, and the earthly door will remain closed, allowing the tail meridian to circulate throughout the body, connecting the upper and lower, and harmonizing the qi naturally upward, with Yang flourishing and Yin diminishing, fire igniting in water, and flowers blooming in snow. The so-called Tian Gen and Yue Ku are freely traversed, and all thirty-six palaces are in spring. Those who obtain this will have a light and healthy body, youthful appearance, and a state of bliss, as if drunk or in a daze; this is the evidence of success.”
Zhang Boduan’s discourse comprehensively developed the physicians’ views on the Eight Extraordinary Meridians, particularly emphasizing the role of the Yin Qiao meridian, laying the theoretical foundation for internal alchemy regarding the Eight Extraordinary Meridians; the viewpoint of true qi circulating through the Eight Meridians became the theoretical basis for practical cultivation and is also the key to the theory of immortality. Subsequent internal alchemists all referenced Zhang Boduan’s theoretical discoveries, delving into the roles, functions, and cultivation methods of the Eight Extraordinary Meridians, each contributing their unique interpretations. Previous internal alchemists, including Zhongli Quan, Lü Dongbin, and Cui Xifan, often discussed the origins of true qi (pre-heavenly qi) in relation to the body’s organ qi (mainly the qi of the heart and kidneys), while Zhang Boduan pointed out that pre-heavenly qi originates in the Yin Qiao meridian. Clearly, his viewpoint has guided later alchemists’ discussions on internal alchemy, external medicine, and the communication between the body’s pre-heavenly qi and the void’s original qi. Below are some notable discussions by innovative internal alchemists regarding the Eight Extraordinary Meridians to illustrate their development status.
In the early Yuan Dynasty, the Quanzhen Daoist Qiu Chuji placed great importance on the roles of the Ren and Du meridians, viewing them as a whole. He stated: “The Ren and Du meridians are one source with two divergences, one running in front of the body and the other behind. The Ren and Du in humans are like the sun and moon in heaven, they can be separated or combined. When separated, Yin and Yang do not part; when combined, chaos is seamless… There is an orifice in the center of the human body, at the center of heaven and earth. The Eight Meridians, Nine Orifices, Twelve Regular Meridians, and Fifteen Collaterals converge at this orifice, which is suspended like a pearl, and the medical texts refer to it as the Ren and Du meridians, the source of original qi, and the origin of true breath.” Qiu Chuji’s explanation is characterized by using the traditional view of the relationship between heaven and humanity to elucidate the Ren and Du meridians. He likens the movement of true qi between the Ren and Du meridians to the seamless interaction of the sun and moon in heaven, with continuous ascent and descent. He also believes that the “Xuan Qiao” is located at the center of the Eight Meridians, collaterals, and orifices, serving as the source of life-giving qi.
The Daoist scholar Yu Yan from the Southern School of Daoism in the Yuan Dynasty quoted the “Neizhi Tong Mijue” in his work “Zhouyi Cantong Qi” stating: “The sun and moon constantly traverse the Huang Chi path, and all true practitioners use this to create the elixir. The method is no different from that of heaven and earth, but the effectiveness of the sun and moon’s operation corresponds to the earth’s function, and the key lies in the Ren and Du meridians. … The deer that lives long, five hundred years is a white deer, and a thousand years is a green deer, as they can open the Du meridian. Tortoises, cranes, and toads all live for a thousand years, as they can open the Ren meridian.” He believes that if one can open these two meridians, then all meridians will be open, and the qi will naturally circulate throughout the body without stagnation, leading to the path of longevity and vision. Yu also emphasizes the relationship between the operation of the Ren and Du meridians and the movements of heaven and earth, sun and moon, from the perspective of the correspondence between heaven and humanity. His analogy of the deer and tortoise as spiritual creatures that can open the Ren and Du meridians has often been cited by later alchemists, and many specific methods of cultivation have been based on this.
The contribution of the late Ming Daoist Lu Danting lies in dividing the Du meridian into left and right meridians, a topic not previously discussed by alchemists or medical texts. In his “Secret Manual of Nourishing the True,” he states: “This meridian is located on both sides of the spine; each side has a meridian. Before practicing, it is blocked by post-heaven essence, but once true breath penetrates, the blockage will open, and the orifices will be revealed. Therefore, when the left meridian opens, the left ear will first ring; when the right meridian opens, the right ear will first ring. When this meridian opens, the tailbone will feel very hot, and the jade stem will rise, requiring urgent attention to this orifice.” He believes that one must use “true breath” to open these two meridians, where “true breath” refers to fetal breath, and describes the phenomena when the two meridians open, such as the left meridian opening causing the left ear to ring, and vice versa. His descriptions seem to be conclusions drawn from his practical experiences.
The Qing Dynasty alchemist Min Yide also absorbed the discussions of meridians from Buddhism, proposing that in addition to the Ren and Du meridians, there exists a “Huang Zhong” pathway for the circulation of internal qi, where pre-heavenly qi condenses and returns. In his work “Foundation Building Relies on the Bellows,” he states: “The alchemical principles of the alchemists originally have three pathways: red, black, and yellow. Red refers to the Ren meridian, which is in front; black refers to the Du meridian, which is behind. … Yellow refers to Huang Zhong, which is the pathway between red and black, located in front of the spine and behind the heart, and governs the two qi, being extremely empty and quiet, thus only allowing pre-heavenly qi to pass through. The elixir of ordinary people and the immortal embryo’s condensation all occur in this realm. Although there are three Dantians, they are essentially one, hence it is referred to as the immortal path.” Min’s theory of the three pathways is an expansion of the Ren and Du meridians and is also an important achievement in integrating Buddhism into Daoism. This indicates that there are commonalities in the cultivation practices of both Buddhism and Daoism, and the exchanges between the two have mutually promoted their development.
In summary, the emphasis on the Eight Extraordinary Meridians, especially the Ren and Du meridians in internal alchemical cultivation, is a consensus among Daoist alchemists after Zhang Boduan.
3. Exploration of the Causes of Diseases and Mechanisms of Longevity by Internal Alchemists Throughout History.
Throughout history, alchemists have based their explorations of the characteristics of human life on their internal experiences, attributing the causes of diseases to the Eight Extraordinary Meridians and the mechanisms of longevity to the Eight Extraordinary Meridians.
First, internal alchemy posits that in post-heavenly life, certain important orifices in the Eight Extraordinary Meridians become stagnant, preventing the complete unobstruction of the Eight Meridians, which is the fundamental cause of diseases and the first barrier to be opened for immortality. The Qing Dynasty’s San Yang Daoist Zhang Songgu elaborated on the viewpoint of stagnation in the double orifices of the spine, stating in the “Guide to Alchemical Classics” that “In the womb, this area (referring to the double orifices) is originally open. However, when the fetus is born, the seven orifices suddenly open, and the qi, meridians, and spirit no longer ascend and descend through this pathway, leading to blood and qi stagnation and gradual accumulation of cold. Little do they know that this is the old path from when I first arrived.” He compares the fetal stage (pre-heaven) with the post-heaven stage after birth, asserting that the transition from fetus to birth signifies the shift from pre-heaven to post-heaven, with the distinction being that the stagnation in the double orifices of the Du meridian obstructs the ascent and descent of qi, becoming an obstacle to longevity.
The famous Daoist alchemist Min Yide further developed Zhang Boduan’s “Yin Spirit” theory, expanding the discussion of stagnation in the orifices of the Eight Extraordinary Meridians to the entire meridian system, attributing the “condensation and non-transformation” of essence to the decline of the Mingmen fire within the body. In his work “Suo Yan Xu,” he states: “To know that qi does not ascend is due to the blockage of the meridians and orifices by the essence; when the spirit declines, the qi cools; when the qi cools, the essence condenses and does not transform, leading to phlegm formation, filling the meridians and blocking the orifices. The consequences are not only that the great path is difficult to follow, but also that life itself is hard to sustain.” Min Yide believes that Yang deficiency and the decline of the Mingmen fire lead to the condensation of essence and phlegm, resulting in the closure of the Ren and Du meridians.
Specifically, regarding the Ren meridian, the “Zhong Gong” is blocked, obstructing the downward flow of qi; even if there is downward qi, it cannot rise again due to the decline of the Mingmen fire; regarding the Du meridian, the tailbone, double orifices, and the occiput are all blocked. Due to phlegm stagnation obstructing the Ren and Du meridians and important orifices, the ascent and descent of qi become imbalanced, leading to factors causing diseases in the body. Medical sayings state: “Most diseases arise from phlegm,” indicating that this attribution aligns with TCM’s understanding of phlegm diseases.
Secondly, the mechanism of longevity in the Eight Extraordinary Meridians. TCM believes that the original Yang qi in the kidney’s Mingmen (also known as the true fire of the Mingmen, true qi, or heavenly essence) is the material basis for sustaining human life and is key to health preservation and disease elimination. Regarding the consumption of pre-heavenly true qi during normal or diseased post-heavenly life, physicians believe it can be replenished through post-heavenly food and herbal formulas to achieve fullness. Internal alchemy similarly posits that the key to cultivation lies in obtaining pure Yang true qi, and there are secret methods for replenishing Yang that do not require medication, achieving this through internal alchemical practices. As the Qing Dynasty alchemist Zhang Ruoxu stated, “If one obtains this method of Yang, then regardless of age, the kidney Yang can transform from weak to strong, as easy as turning the hand over,” but it requires a certain internal cultivation process. How to activate the body’s true Yang qi?
Throughout history, internal alchemists have believed that the key lies in the Xuan Guan orifice, but there are various opinions regarding its location; some specify it, while others do not, but all agree that one can internally perceive the internal images to determine the origin of the “pre-heavenly qi” at the Xuan Guan. Zhang Songgu locates this at the intersection of the Ren and Du meridians at the “Yin Qiao point,” where one can experience through introspection that “the root of qi indeed arises from the bottom of the Yin Qiao.” He states: “The Yin Qiao is in front of the valley, behind the kidney pouch, at the center of the empty space, one inch and two tenths of meat, which is the root of the meat stem. Medical texts call it the Haidi point, and the Daoist canon names it the Three-Way Water Mouth. This is the foundational place for building the Xuan Guan. However, the medical texts of the “Neijing” and Zhang Ziyang’s words can be referenced. … I feel that my qi root indeed arises from the bottom of the Yin Qiao, ascending to the navel, and then stopping there. It rises and falls between this three-inch and one-and-a-half-inch range. … It is essential that this empty and spiritual body remains in the Yin Qiao and does not exit. Once settled for a long time, the spirit will naturally transform into qi. The spirit, the mind, belongs to fire. The Yin Qiao resides at the bottom of the kidney, deep within the water organ. Fire enters water, and fire must extinguish water. The fiery nature that burns fiercely resides within water; is this not the transformation of qi? Only within this qi is the spirit present, thus it is not comparable to ordinary qi. This is mentioned in every alchemical text, emphasizing the necessity of obtaining pre-heavenly qi from this point.”
Zhang Ruoxu’s viewpoint is essentially a concretization of Zhang Boduan’s discussion on the “Yin Qiao meridian.” The “Eight Meridians” only mentions the “Yin Qiao meridian” without specifying its exact location, while Zhang Ruoxu reveals all the secrets regarding the Yin Qiao point. However, some alchemists hold different views; for instance, the late Ming Daoist Lu Danting believes it is located one inch and three tenths inside the navel. In his “Dan Ting Wu Zhen Pian,” he states: “The place one inch and three tenths inside the navel is called the root of heaven and earth, the sea of blood and qi, the place of birth, and the Xuan Pin, which is to guard the Dantian.” These differences likely arise from different lineages. However, since this Xuan Guan orifice is perceived through introspective experience during cultivation, it is not fixed to a specific location; individual experiences may vary slightly, reflecting individual differences. Different understandings do not hinder the respective cultivation practices of alchemists.
TCM emphasizes that the human body must maintain the circulation of original qi (post-heavenly Ying and Wei qi) within the meridians (including the Eight Extraordinary Meridians) to sustain normal life functions. Thus, the “Lingshu: Pulse Measurement” states: “Qi must not be stagnant, just as water flows, and the sun and moon move without rest; hence, the Yin meridians nourish the organs, and the Yang meridians nourish the bowels, like a loop without end, unknown to its rules, ending and beginning again.” Internal alchemy also believes that the qi within the body must circulate continuously, but points out that the circulation of original qi in the meridians is not sound. The reason is that from birth, one is bound by desires, and the Yin essence nourishes the body, leading to an increase in turbid qi within the body, resulting in diseases. Ordinary people’s qi and blood circulate in the meridians, and their Ying and Wei qi only meet the needs of nourishing the body and maintaining normal activities, which is a superficial level of circulation. Internal alchemists propose that one must open the Du meridian, which governs all Yang meridians, with pre-heavenly true qi, melting the internal Yin essence to achieve true unobstructed circulation of qi and blood throughout the body’s meridians. The foundational practices of internal alchemy involve first opening the orifices and pathways, gathering the three treasures of essence, qi, and spirit into the central palace, establishing the foundation at the Xuan Guan, and drawing the pre-heavenly qi back, thus circulating true qi, while eliminating the turbid qi obstructing the meridians and orifices, allowing the body’s qi to ascend and descend to a higher level.
Min Yide states: “This true qi is precisely the essence that melts the qi produced from daily food intake. When the essence is abundant, it transforms into true qi; when the qi is abundant, it transforms into true spirit, filling the body, and the great elixir is produced naturally.” He also states: “(By) focusing the spirit on the earth, the abdominal qi returns to the Mingmen. When the fire is strong, the qi warms; when the Yin essence meets warmth, it melts like water, and the orifices will not be blocked, allowing the qi to flow naturally.” Here, he believes that the “grain qi” obtained from daily food intake must be melted into true essence by “true qi.” This process serves two purposes: one is to eliminate stagnation in the meridians and orifices, thus curing diseases and prolonging life; the other is to refine essence into qi to obtain the elixir of internal alchemy. This function of transforming Yin essence is the essence of pre-heavenly qi and is the key to connecting pre-heavenly and post-heavenly states. The “Wai Jing Wei Yan” chapter “Three Passes of Ascending and Descending” specifically explains this connection, stating that the continuity of life depends on the daily interaction of pre-heavenly and post-heavenly qi; post-heavenly qi must be generated through the interaction and merging with pre-heavenly qi, and the operation of pre-heavenly qi ascends from below, dispersing through the functions of the spleen and stomach to the various organs.
Delving into the Eight Extraordinary Meridians to find the source of original qi, emphasizing the opening of certain special orifices, and maintaining the overall unobstruction of the Eight Meridians allows internal alchemy to gain a deeper understanding of the Eight Meridians, thereby influencing TCM’s meridian theory and promoting its development.
Medical Value of the Eight Extraordinary Meridians in Internal Alchemy
1. Opening the Eight Meridians and Alchemical Methods for Healing.
Internal alchemy links the mechanism of longevity through the opening of the Eight Meridians with the treatment of diseases, developing specific methods centered on the Ren and Du meridians for disease elimination in practice. For instance, Min Yide, in his “Suo Yan Xu,” proposes a theory of harmonizing with the natural timing to open the Ren and Du meridians, stating: “In practice, it is important to find the center, and the cultivation must align with the timing. The year has two solstices, the month has new and full moons, and the day has the Zi and Wu hours, corresponding to the natural qi.”
Specifically, each of the four seasons corresponds to the methods for opening the Ren and Du meridians, with “winter and spring qi favoring the back flow,” which is suitable for opening the Du meridian, while “if it is summer and autumn, the body’s qi should be focused on the front flow,” which is suitable for opening the Ren meridian. The aforementioned methods, whether practiced individually or in combination, can treat the following conditions: internal stagnation of cold, excessive phlegm, internal heat causing agitation, blood heat and qi stagnation, fullness in the chest, accumulation of Yin transforming into fire, and various forms of stagnation in the meridians. However, it is also necessary to use methods such as “Eight Sections, Twelve Sections, Sixteen Sections, Twenty-four Sections, etc.” to complement the aforementioned alchemical practices, as qi stagnation can lead to the stagnation of essence and blood in the body, making it difficult to achieve results without these complementary practices.
The Daoist alchemist Zhao Bicheng at the end of the Qing Dynasty creatively developed methods for opening the Eight Meridians, namely the methods for opening the Eight Meridians of essence and qi. He believes that this method fundamentally eliminates the root of diseases by expelling the Yin evil qi. Specifically, the “Eight Meridians of Essence” refers to the methods of generating, transforming, moving, and refining essence through the Eight Meridians, aiming to achieve “horizontal connection of the Dai meridian upwards to the heart, downwards to the Yangguan, forwards to the navel, and backwards to the kidneys, connecting to the Chong (Chong meridian).”
Describing the methods of practice, the method of generating essence is suitable for those over 64 years old, as they belong to the Yin and cannot generate essence; they can practice the method of generating essence to connect with qi; transforming essence involves true qi ascending from the tailbone, passing through the double orifices, reaching the Yuzhen point, and descending through the Xuan point to the Jangong (true qi point), also known as the microcosmic orbit, practiced several times; if there is essence leakage (nocturnal emission), the method from the tenth volume can be practiced, and it will not leak at night; refining essence requires using the sixth volume’s method of advancing Yang fire and retreating Yin symbols to transform all Yang essence into original qi. Secondly, the “Eight Meridians of Qi” involves adjusting the Eight Meridians through ten breaths each morning, practicing the qi of the Eight Meridians. The specific method involves first closing the mouth and nose, then initiating the heart’s intention from the life and death orifice, followed by ten breaths in sequence: Du meridian, Ren meridian, Dai meridian, Yang Qiao meridian, Yin Qiao meridian, Dai meridian, Chong meridian, Yang Qiao meridian, Yin Qiao meridian, finally descending the true qi to the life and death orifice and stabilizing it.
He believes that through this practice, one can expel the pathogenic Yin evil qi from all orifices. The aforementioned “Eight Meridians of Essence” focuses on the Ren, Du, and Chong meridians, with the primary goal of refining essence into qi; the “Eight Meridians of Qi” includes the Du, Ren, Dai, Yang Qiao, Yin Qiao, Chong, Yang Qiao, and Yin Qiao, completing the Eight Meridians. If previous alchemists focused on the Yin Qiao, Ren, and Du meridians, Zhao’s approach represents a more comprehensive attention to the Eight Extraordinary Meridians, further refining and innovating their application.
2. The Influence of the Eight Extraordinary Meridians on TCM Medical Techniques.
The theoretical viewpoints of the Eight Extraordinary Meridians have profoundly influenced some physicians in the Qing Dynasty, reflected in their legislative and prescription practices. For example, in “Clinical Guidelines and Medical Cases,” Ye Tianshi integrated the Eight Extraordinary Meridians into clinical practice, creatively expanding the differentiation and prescription of the Eight Extraordinary Meridians, making outstanding contributions to their application and development. The classification of Chinese medicinal substances generally follows the Twelve Regular Meridians, while the theory of the Eight Extraordinary Meridians has also promoted research on the meridians of Chinese medicine. The book “De Pei Ben Cao,” compiled by Qing Dynasty scholar Yan Xiting and others, specifically includes a section on the medicinal substances of the Eight Extraordinary Meridians, categorizing them and providing general guidelines for clinical differentiation and medication.
Modern TCM practitioners are also gradually beginning to recognize and apply the Eight Extraordinary Meridians, such as Dr. Li Jianzhong, who is conducting research on the medicinal properties of the “Tong Du Dan” under the guidance of the theory of opening the Du meridian. Li Jianzhong believes: “When formulating prescriptions and selecting medicines, it is essential to focus on opening the Du meridian, selecting medicinal substances that have the effect of opening the Du meridian to invigorate the Yang qi throughout the body, allowing the internal evils to be naturally expelled.”
In summary, on one hand, the traditional TCM meridian system serves as the foundation and starting point for the construction of the internal alchemical theory system; on the other hand, internal alchemists, through their cultivation practices, have verified and enriched traditional TCM’s understanding of the Eight Extraordinary Meridians, particularly the Ren and Du meridians, recognizing their close relationship with the generation and production of the vital substance that sustains human life—pre-heavenly true qi.
This important recognition has a dual influence: in internal alchemy, it promotes the understanding of the Xuan Guan orifice and stimulates the development of the Xuan Guan theory; at the same time, it also promotes TCM’s exploration of the Mingmen, leading to the emergence of the Mingmen theory in the Ming Dynasty, such as the assertion by Ming physician Sun Yikui that the Mingmen is located between the two kidneys, which is a direct reference to the internal alchemical Xuan Guan theory. By the Ming and Qing Dynasties, the physiological and pathological viewpoints of Taoist internal alchemy regarding the Eight Extraordinary Meridians had matured, fully applied and utilized in cultivation and disease elimination. For instance, the Ming alchemist Cao Yan in “Dao Yuan Yi Qi” emphasizes the opening of the Ren and Du meridians in internal alchemical practices, treating 46 types of miscellaneous diseases and 14 types of gynecological diseases. The late Ming Daoist Lu Danting, in his “Xuan Tan Ji” (titled “Secret Manuscript of Taiyuan’s Fu Shan Qing Master”), developed a treatment system centered on opening the Eight Meridians, addressing a total of 39 types of diseases.
In conclusion, the Daoist internal alchemical practices have positively influenced the refinement and development of traditional meridian theories, retaining their medical ideological value to this day, representing the essence of Daoist medical health culture with modern significance. Of course, some of these understandings still require further in-depth research to maximize their role in contemporary health preservation and medical practice.
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