The meridians are channels that circulate qi and blood, connect the organs and the body surface, and regulate the functions of the human body. They are an essential component of Traditional Chinese Medicine (TCM). The Huangdi Neijing (Yellow Emperor’s Inner Canon, abbreviated as Neijing) preserves early understandings of meridian knowledge, allowing us to glimpse its gradual evolution towards theoretical maturity. When discussing meridian theory, it is important to be aware of the developmental process described in the Neijing.
The Emergence of Meridian Theory in the Neijing
Anatomical Knowledge as the Starting Point for Meridian Theory Construction
In the Huangdi Neijing, the discovery of meridians and the formation of meridian theory are undeniably influenced by anatomical knowledge. For instance, Ling Shu states: “The twelve meridians… like the eight-foot man, the skin and flesh are measurable externally, and can be dissected to observe their death. The firmness and fragility of the organs, the size of the bowels, the quantity of grain, the length and shortness of the pulse, the clarity and turbidity of the blood, the quantity of qi, the twelve meridians… all have great numbers.” Ling Shu also mentions: “The twelve meridians run hidden between the flesh, deep and unseen; those that are commonly seen are the foot Taiyin above the external ankle, as there is nothing hidden. All the floating and commonly seen pulses are collateral pulses.” In Ling Shu and Su Wen, the relationship between the formation of meridian theory and the application of ancient anatomical knowledge is clearly stated, which is why terms like “pulse,” “meridian,” and “blood vessel”—anatomical concepts—are frequently used in the Neijing.
Clinical Experience as the Foundation for Meridian Theory Construction
The accumulation of clinical practice experience is the foundation for all life science knowledge constructed in the Neijing, and the formation of meridian theory is no exception. For example, Ling Shu states: “The twelve meridians run hidden between the flesh, deep and unseen; those that are commonly seen are the foot Taiyin above the external ankle, as there is nothing hidden. All the floating and commonly seen pulses are collateral pulses.” In Ling Shu, questions such as “Why does blood shoot out? Why is the blood dark and turbid? Why does clear blood shoot out and half become juice?” and the records in Su Wen regarding “puncturing to relieve the pulse… the blood shot out black, only red blood was seen” are all practical records of clinical knowledge in the formation of meridian theory. Early literature recorded four ancient medical techniques: moxibustion, needling, guiding techniques, and puncturing, and the meridians recognized at that time were the pathways and foundations for these medical practices. The gradual maturation of meridian theory in the Neijing is particularly evident in this understanding.
Long-term Life Experience as the Source of Meridian Theory Construction
The knowledge of acupoints in the Neijing is an important component of meridian theory, and its discovery and formation largely stem from the personal experiences of the populace. The external treatment methods recorded in the Neijing, such as the “needling” technique, “nine needles” treatment technique, moxibustion therapy, bloodletting therapy, massage techniques, and medicinal plaster techniques (as mentioned in Ling Shu), all aim to treat systemic diseases through stimulation of the body’s surface. During various forms of “stimulation,” the treated individuals experience different “sensory phenomena,” such as “soreness, numbness, swelling, and pain,” which are personal sensations. This is repeatedly expressed as “treatment is in the burning needle puncture, knowing by number, and using pain as a guide” (as stated in Ling Shu), and “take from the middle and outer acupoints, pressing the three sections of the back and five organs, and if it feels good, then puncture” (as stated in Ling Shu); “take from the lower chest and sides, and if pressing the back acupoints feels good, then it is so” (as stated in Ling Shu). These original texts not only reflect the accumulation of clinical practice knowledge but also indicate that the Neijing established acupoint knowledge based on the “pain” and “comfort” sensations experienced by patients during long-term needling. The meridian theory and acupoint knowledge constructed on the basis of repeated personal experiences and long-term clinical knowledge continue to guide clinical treatment effectively today, and this is fundamentally why.
Astronomical Calendars Provide a Conceptual Framework for Meridian Theory Construction
“Not understanding astronomical calendars in cultural inheritance leads to two phenomena: one is ‘the blind man touching the elephant,’ and the other is ‘picking leaves in the forest.’ Both phenomena lead to one result—missing the essence. A cultural critique that does not understand astronomical calendars can only result in shouting from outside the door” (from Research on Yi Culture, 2013, Volume 2). Learning the meridian knowledge in the Neijing is no exception.
The Twelve Meridians and the Twelve Branches
“The human alignment with the heavenly way… the yin-yang meridians correspond to the twelve months, twelve branches, twelve sections, twelve meridian waters, twelve times, and twelve meridians, which is how the five organs and six bowels respond to the heavenly way” (as stated in Ling Shu). The term “branches” in the original text refers to the intersection points of the sun and moon’s movements, known as “the convergence of the sun and moon is called branches” (as stated in Zuo Zhuan, Year 7 of Duke Zhao). This applies ancient astronomical knowledge, as the ancients measured the movement of celestial bodies by dividing specific temporal and spatial locations, thus establishing a definition of time and space.
The Twelve Meridians and the Twelve Months
“The twelve meridians correspond to the twelve months” (as stated in Ling Shu). Before the Neijing was compiled, the Eleven Meridians of the Arms and Legs and the Eleven Meridians of Yin and Yang only had 11 meridians. Many chapters in Ling Shu still retain traces of this, such as when discussing the “five acupoints” of meridians in Ling Shu, there are only 11 meridians. Although the book mentions the five acupoints of the “Heart Meridian” (Jing, Ying, Shu, Jing, He), it actually refers to the “Pericardium Meridian.” This indicates that the Neijing was perfected into twelve meridians against the backdrop of astronomical calendars, and the aforementioned references from Ling Shu fully reflect this viewpoint.
The Twenty-Eight Meridians and the Twenty-Eight Lodges
Whenever the Ling Shu discusses the content of the twenty-eight meridians, it is influenced by the astronomical concept of the “twenty-eight lodges.” For example, “The heavens revolve around twenty-eight lodges, and one side has seven stars, totaling twenty-eight stars” (as stated in Ling Shu). Therefore, when measuring the total length of the body’s meridians, only the three yin and three yang meridians of the left and right hands and feet (24 meridians), the Ren and Du meridians, and the yin-yang qiao meridians (counting 4 meridians) are taken, using the twenty-eight meridians to correspond to the number of “twenty-eight lodges” (as stated in Ling Shu) and using this as a basis to measure the state of the body’s defensive qi circulating along the meridians day and night.
The Theory of Qi Movement and the “Heavenly Cycle”
“Heavenly cycle” also known as “Zhou Tian,” in astronomy refers to the great circle (365 and 1/4 days) that the Earth revolves around the sun, measured in degrees. This is explained in Li Ji by Kong Yingda: “When the stars turn left, the sun moves right, also 365 days and a fraction of a day returns to the old star. One day’s journey is counted as one degree, and the twenty-eight lodges make a complete heavenly cycle, totaling 365 degrees and a fraction of a degree, which is the number of a heavenly cycle.” The Neijing frequently applies the knowledge of the “heavenly cycle” in constructing meridian theory, such as “the heavenly cycle of twenty-eight lodges… thus at dawn, the yin ends, and the yang qi emerges from the eyes, the eyes open, and the qi rises to the head, circulating down to the feet of the sun… the sun travels one section, and the human qi travels three yang along the yin section, and this is constant” (as stated in Ling Shu).
Additionally, phrases like “there are three hundred sixty-five qi acupoints corresponding to one year” (as stated in Su Wen) and the needling methods of “birth and death of the moon” (as stated in Su Wen) are all constructed against the backdrop of relevant calendrical knowledge. All of this demonstrates the role of astronomical calendar knowledge in the construction of meridian theory in the Neijing.
The Participation of Philosophy Elevates Meridian Knowledge to a Systematic Theory
Philosophy is a doctrine about worldviews, a summary and synthesis of natural and social knowledge. The formation of any scientific knowledge cannot be separated from the participation of certain philosophical knowledge, and the formation of meridian theory is no exception.
The Circular Path Concept and the Interconnection of Yin and Yang Meridians, Like a Boundless Loop
The concept of the “circular path” is reflected in the Yijing and Shangshu, and was enriched and developed by various thinkers before the Qin Dynasty. At the end of the Warring States period, the thinker Lü Buwei first established and systematically expounded this concept, elevating it to a rational level.
What is the “circular path”? It refers to the natural cyclical movement laws of all things in the universe. Today, it is directly expressed as “circular motion.” “The three yin of the hands run from the organs to the hands; the three yang of the hands run from the hands to the head. The three yang of the feet run from the head to the feet; the three yin of the feet run from the feet to the abdomen” (as stated in Ling Shu), which describes the structure of the body’s meridians as a “circular path.” Because the meridians of the human body have the form of “yin and yang interconnecting, like a boundless loop,” the qi and blood circulating within the meridians must also be “in constant circulation, endlessly returning.”
The Influence of Yin-Yang Theory on the Construction of Meridian Theory
The influence of yin-yang theory on the structure of meridian theory is profound, as exemplified by the establishment and naming of the yin-yang attributes of the twelve meridians. Under the guidance of the concept that “yin and yang are the way of heaven and earth, the framework of all things” (as stated in Su Wen), the meridians belonging to the five organs are named as “yin meridians,” while those belonging to the six bowels are designated as “yang meridians.” Further, under the background of yin and yang being “divided into three,” the three yin meridians (Taiyin, Shaoyin, Jueyin) and three yang meridians (Taiyang, Yangming, Shaoyang) emerged. On this basis, the theories of exterior-interior relationships and subordinate relationships were further refined.
The Unity of Heaven and Humanity in the Construction of Meridian Theory
The five-fold implications of the “unity of heaven and humanity” are fully reflected in the dual structure (yin-yang structure) and the three-fold structure (three yin and three yang structure). For example, the “meridian system structure” consists of “meridians, collaterals, and associated parts,” where the “meridians” include the “twelve regular meridians (also composed of three yin and three yang meridians), twelve meridian branches, and eight extraordinary meridians”; the “collaterals” consist of “fifteen major collaterals, floating collaterals, and sun collaterals”; and the “associated parts” include “twelve meridian muscles, twelve skin areas, and four seasonal streets.” It is evident that the “three-fold structure” under the “unity of heaven and humanity” and the “three talents view” in Confucian philosophy both serve as cognitive pathways utilized in constructing the meridian theory of the Neijing.
The Formation Path of Meridian Theory in the Neijing
By carefully studying the relevant original texts in the Neijing, it is not difficult to discover that the formation of meridian theory has undergone an early stage (tentatively defined as the period of the two silk books unearthed from Mawangdui in Changsha regarding meridian knowledge), gradually evolving towards theoretical maturity, and finally reaching a mature theoretical stage.
Early Understanding of Meridians
Preservation of Early Understanding of Eleven Meridians
The Neijing presents an early immature understanding of meridian knowledge, believing there are only 11 meridians, as stated in Ling Shu: “The sun among the yang is the heart. Its origin is at Daling,” which clearly indicates that at this time there were still 11 meridians, with no “Hand Shaoyin Meridian.”
The Transition from 11 Meridians to 12 Meridians
Ling Shu states: “The pulse governed by the heart emerges from the tip of the middle finger… it enters the chest and connects to the heart pulse… why is the Hand Shaoyin Meridian uniquely without an acupoint? Qi Bo said: The Shaoyin is the heart pulse. The heart is the great master of the five organs and six bowels, the residence of the spirit, its storage is firm, and evil cannot reside (should be ‘guest’). If it resides, the heart is harmed; if the heart is harmed, the spirit departs; if the spirit departs, death ensues. Therefore, all evils in the heart are in the heart’s pericardium, which is the pulse governed by the heart, hence uniquely without an acupoint.” This explains why the early formation of the Neijing meridian theory only recognized 11 meridians and why Ling Shu originally referred to the “heart” meridian, while the acupoint later formed as the “Pericardium Meridian”.
Preservation of Early Naming of Meridians
The two silk books unearthed from Mawangdui in Changsha clearly predate the Neijing in their naming of meridians, such as the “Great Yang Meridian,” “Lesser Yang Meridian,” “Yangming Meridian,” “Shoulder Meridian,” “Ear Meridian,” “Tooth Meridian,” “Great Yin Meridian,” “Lesser Yin Meridian,” and “Jueyin Meridian” in the Eleven Meridians of the Arms and Legs. Those meridians that circulate in the lower limbs are named “foot,” with “foot” meridians being “Taiyang,” “Yangming,” and “Lesser Yang,” and “foot” meridians being “Lesser Yin,” “Taiyin,” and “Jueyin.” Those circulating in the upper limbs are named “arm,” with “arm” meridians being “Taiyin,” “Lesser Yin,” and “arm” meridians being “Taiyang,” “Lesser Yang,” and “Yangming” (6 meridians for “foot” and 5 for “arm”). The Ling Shu retains traces of this naming, such as in Han Re Bing where there are references to “Arm Yangming” and “Arm Taiyin.” The Eleven Meridians of Yin and Yang mentions the “Great Yang Meridian,” while Su Wen retains its traces, such as in Wuzang Shengcheng, Re Lun, and Jue Lun where “Great Yang” (referring to Hand Taiyang and Foot Taiyang meridians) is mentioned.
Understanding the Direction of Meridians Towards the Heart
The two silk books from Mawangdui in Changsha record that the meridian directions are distributed towards the heart. Reviewing the relevant original texts in the Neijing reveals that it still retains early stage understandings. For example, Ben Shu states: “The lung emerges from Shaoshang, which is the inner side of the tip of the hand’s big finger, as the well of wood… Chize, the artery in the elbow, is the connection, and the lung is the Hand Taiyin Meridian,” and “the root of the sun is at Zhiyin, connecting at Mingmen” and “the root of Taiyin is at Yinbai, connecting at Taicang” (as stated in Gen Jie).
The Maturity of Meridian Theory in the Neijing
The reasons why the Neijing is said to have led to the maturity of meridian theory are as follows:
(1) Completion of Meridian Naming.
The Ling Shu‘s Chapter on Meridians serves as a marker, with the names of the twelve meridians being complete.
(2) Establishment of Correspondence Between the Twelve Meridians and the Organs (as stated in Ling Shu).
(3) Clarification of the Exterior-Interior and Collateral Relationships Between Meridians (as stated in Ling Shu).
(4) Under the Guidance of the “Circular Path” Philosophical Thinking, the Neijing Summarized the Patterns of Interconnection of the Twelve Regular Meridians. For example: “How do the meridians flow in reverse and forward? Qi Bo said: The three yin of the hands run from the organs to the hands; the three yang of the hands run from the hands to the head. The three yang of the feet run from the head to the feet; the three yin of the feet run from the feet to the abdomen” (as stated in Ling Shu), constructing knowledge of the interconnection patterns of the twelve regular meridians.
(5) Under the Guidance of the “Circular Path” Philosophical Thinking, the Neijing Summarized the Flow Order of the Twelve Regular Meridians. For example: “The lung’s Hand Taiyin meridian begins in the middle jiao… the liver’s Foot Jueyin meridian… then from the liver’s branch it penetrates the diaphragm, ascending to the lung” (as stated in Ling Shu), and “thus the qi emerges from Taiyin… and then emerges from Taiyin. This is the path of the nourishing qi” (as stated in Ling Shu), constructing the theory of the flow order of the twelve regular meridians.
(6) The Neijing Condensed the Physiological Functions of Meridians. By synthesizing the relevant original texts in Ling Shu and Su Wen, it is not difficult to understand the recognition of the functions of the meridian system, which include: ① Communication and Connection Function. The meridians play a role in forming the overall unity of the body, reflected in the connections between the organs and the body surface, between the organs and orifices, between the organs themselves, and between the meridians. ② Transport and Nourishment Function. They transport and nourish qi and blood, allowing the organs, five bodies, orifices, and the meridians themselves to receive sufficient warmth and nourishment to perform their respective functions. The meridians serve as the main channels for circulating qi and blood, while the collaterals, as branches of the meridians, have the role of distributing and nourishing qi and blood to the organs, five bodies, orifices, and the meridians themselves. ③ Sensory and Conductive Function. First, they transmit life information, connecting various parts of the body, thus reflecting and regulating the functional states of the organs and five bodies, coordinating every process of human life activities; second, they transmit information about various treatment stimuli received by the body surface to the affected internal organs, producing either tonifying or draining effects to adjust the disease’s deficiency or excess based on the nature and intensity of the treatment stimuli; third, they convey information about the functional activities or pathological changes of internal organs to the body surface, reflecting different signs, which is the main physiological basis for “what is within must manifest without.” ④ Regulatory Function. The meridian system can regulate the functional activities of the organs and five bodies through its communication and connection, transport and nourishment of qi and blood, and its ability to sense, carry, and transmit information, thus maintaining the dynamic balance of yin and yang in the body. The regulatory function of the meridians is a benign bidirectional regulation, exhibiting an “adaptive original effect.”
(7) The Neijing Summarized the Pathology of Meridians, Inheriting and Transforming Early Expressions of Meridian Pathology. The early expressions of meridian pathology formats show both inheritance and development. For example, the Eleven Meridians of the Arms and Legs uses the format “its disease” to express, while the Eleven Meridians of Yin and Yang uses the format “if it moves, then it is sick… this xx meridian treats” and “the diseases it produces” to express. The Ling Shu uses the format “the lung’s Hand Taiyin meridian… if it moves, then it is sick… this is the disease produced” to express meridian pathology. The summary of the mechanisms of meridian disease occurrence has become more refined. The Eleven Meridians of the Arms and Legs and the Eleven Meridians of Yin and Yang record each meridian’s disease, mainly focusing on symptoms at the meridian’s path, occasionally involving related internal organ disorders. The Ling Shu retains both the symptoms occurring along the meridian’s path and emphasizes the diseases caused by dysfunction of the associated organs.
(8) The Methods for Diagnosing Meridian Diseases Have Become More Detailed and Established the “Renying and Cunkou Two-Part Combined Pulse Diagnosis Method.” The Neijing provides methods for diagnosing meridian diseases such as the “observing collateral pulse method” (in Ling Shu‘s Meridians, Four Seasons Qi, Five Colors, etc.) and the “Renying and Cunkou Two-Part Combined Pulse Diagnosis Method,” using comparative methods to judge the deficiency and excess of yin and yang meridian diseases. This pulse diagnosis method and principle is “qi at the mouth indicates yin, Renying indicates yang” (as stated in Ling Shu).
(9) Established Clinical Treatment Principles and Specific Treatment Methods for Meridian Diseases. Treatment principles include: “If it is excessive, then drain it; if it is deficient, then tonify it; if it is hot, then hasten it; if it is cold, then retain it; if it is trapped below, then moxibustion; if it is neither excessive nor deficient, then treat it according to the meridian” (as stated in Ling Shu). Treatment methods include needling, moxibustion, bloodletting, massage, and plastering.
This summary only briefly outlines the emergence and developmental path of meridian theory in the Neijing, aiming to provide a certain understanding and recognition of meridians.
End
Source: Official Account of China Traditional Chinese Medicine News
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