When discussing acupuncture points, one cannot avoid the topic of meridians.
Are meridians a creation of the working people or a discovery by those who practice introspection?
What exactly are meridians? Are they blood vessels, nerves, channels of qi and blood, or something else entirely?
The theory of meridians is an important component of traditional Chinese medicine (TCM) theory, serving as the theoretical core of acupuncture and qigong. It is a doctrine that studies the distribution, physiological functions, pathological changes of the human meridian system, and its relationship with the internal organs. Meridians are the pathways through which qi and blood circulate in the body, connecting the internal organs, communicating internally and externally, and traversing vertically and horizontally. They are a collective term for the jingmai (meridians) and luomai (collaterals).
“Jing” refers to the jingmai, implying a pathway, representing the main trunk that runs straight and is larger. “Luo” refers to the luomai, implying a network, representing the smaller branches that diverge from the jingmai. The jing and luo interweave and cover the entire body.
The meridian system includes the twelve primary meridians and their associated twelve jingbie (collaterals), twelve jingjin (tendons), twelve pibu (skin areas), and the eight extraordinary meridians; the luomai system includes fifteen luomai and countless floating luo and sun luo.
Meridians actually have two meanings, divided into jing and luo. For a standing person, the jing are mostly vertical, long, and distributed across the limbs and trunk; while the luo are like a honeycomb, densely packed between every point of the skin and the muscle. To illustrate, if we compare a person to a city, the jing are the main roads of the city, while the luo are the branches, alleys, and small paths. The main roads and side paths together construct the meridian system of the human body.
Meridians only exist in living people; they do not exist in the deceased. The greatest difference between TCM and Western medicine is that TCM studies the living, so meridians are unique to TCM; Western medicine, which is based on the dissection of corpses, naturally does not understand meridians, as there are no meridians in the dead. Therefore, discussing meridians with Western medicine practitioners is like playing music to a cow.
Meridians are not blood vessels, nerves, or lymphatic vessels, which exist in both the living and the dead. However, meridians are things we cannot see but can indeed perceive; they exist between the skin and the muscle, influencing the circulation of our qi and blood.
The “Lingshu” states: “When a person is born, they first form essence, and when essence is formed, the brain marrow is born, bones become the framework, vessels become the nourishment, tendons become the strength, flesh becomes the wall, skin becomes firm and hair grows long, food enters the stomach, and the vessels open, allowing blood and qi to circulate.” This indicates that meridians are rooted in the innate, inherited from birth, and their formation process is mainly associated with the brain marrow, which is primarily guided by the central nervous system, supported and surrounded by the skin, blood vessels, fascia, muscles, and bones, forming a three-dimensional framework of channels that has its own operational rules and regulates the circulation of blood and qi.
Currently, some people explore from an embryological perspective, believing that meridians develop from the network structure during the embryonic period, a view that aligns with the descriptions in the “Huangdi Neijing”. The five bodies surrounding the meridians also become the accessory components of the meridians, with their functional activities regulated by the meridians.
Regarding the morphology of meridians, the “Lingshu” describes: “The twelve meridians lie hidden between the flesh, deep and unseen… all the visible and floating vessels are luomai.” It clearly states that the morphology of meridians cannot be directly seen; their essence is hidden within the gaps of the flesh, and the surface lines of the meridians are merely indicative, not the actual entities of the meridians.
From a modern histological perspective, “between the flesh” refers to the gaps in the fascia between the skin and muscles and bones, which are composed of multi-angular, tubular, composite, and three-dimensional loose connective tissue. The peripheral substance of the meridians may primarily be based on undifferentiated mesenchymal cells.
As for the visible luomai, it essentially refers to visible blood vessels, and the functions of the luomai are reflected through the blood vessels.
Meridians have specific pathways in the limbs and trunk, and they connect to the internal organs, serving as pathways that link the internal organs and limbs, communicating internally and externally.
The “Lingshu” states: “The twelve meridians belong internally to the organs and externally connect to the limbs.” The luomai, on the other hand, crisscrosses and networks throughout the body, linking all the internal organs, tissues, and structures into a unified organic system.
Meridians have the function of circulating qi and blood and coordinating yin and yang. The “Lingshu” states: “Meridians are responsible for circulating blood and qi, nourishing yin and yang, moistening tendons and bones, and benefiting joints.”
The function of meridians in circulating qi and blood has been clearly divided in the “Huangdi Neijing” into two major circulation systems: nourishing blood (ying) and defensive qi (wei), with distinct understandings in terms of performance, pathology, and treatment.
Regarding the circulation of nourishing qi, the “Lingshu” states: “The path of nourishing qi is to take in food as treasure, which enters the stomach, then transmits to the lungs, flows and spreads outward, and the essence circulates through the meridians, continuously nourishing without end, returning to the beginning, which is called the rhythm of heaven and earth.”
Its circulation follows the sequence of the meridians, starting from the Taiyin Lung Meridian and ending at the Jueyin Liver Meridian, circulating continuously.
The circulation of defensive qi differs from that of nourishing qi. The “Lingshu” states: “Therefore, the circulation of defensive qi occurs fifty times around the body in a day and night cycle, with twenty-five times during the day in the yang and twenty-five times at night in the yin, circulating around the five organs.” It clearly points out that the circulation of defensive qi does not follow the same day and night pattern as nourishing qi, but rather circulates independently in the yang during the day and in the yin at night.
From a modern perspective, the circulation of nourishing blood refers to the blood circulation system, while meridians clearly do not refer to the blood circulation system. In the “Huangdi Neijing,” terms like “nourishing qi circulation,” “meridian flow,” and “meridian qi” do not include the character for “blood,” indicating that the two have long been treated distinctly, yet they are also inextricably linked, as meridians regulate the function of the blood circulation system.
In fact, the circulation of nourishing qi refers to the metabolic process of nutrients, not the circulation of blood, but it is realized through blood circulation.
Meridians dominate the circulation of nourishing qi, meaning that meridians have the function of regulating microcirculation perfusion and overseeing the exchange of nutrients. Although nourishing qi flows within blood vessels, meridians operate nourishing blood by regulating microcirculation, such as when flowing to the lungs, the microcirculation of the lung system opens.
Similarly, defensive qi refers to the immune defense system, and immunity is connected to the lymphatic system. The function of meridians regulating the lymphatic circulation system may be reflected in the circulation of defensive qi, and both lymphatic circulation and defensive qi circulation do not have a surrounding characteristic.
From the above, it can be concluded that the operation of meridians in nourishing and defending is closely related to both the blood and lymphatic systems, yet fundamentally distinct. Meridians are indeed a circulatory channel system for energy information, regulating life phenomena, and their importance is irreplaceable. As stated in the “Lingshu”: “Meridians are the means to determine life and death, address all diseases, and regulate deficiency and excess; they must not be obstructed.”
The term “eight extraordinary meridians” was proposed in the “Nanjing,” while prior to this, the content was scattered throughout various chapters of the “Huangdi Neijing.”
The “Nanjing” is divided into six parts: pulse studies, meridians, internal organs, diseases, acupoints, and needling techniques, with the twenty-seventh to twenty-ninth difficulties discussing the eight extraordinary meridians.
Although there are scattered references to the eight extraordinary meridians in the “Huangdi Neijing,” the “Nanjing” was the first to name them as “eight extraordinary meridians,” detailing their names, numbers, and functions, indicating that the extraordinary meridians differ from the twelve regular meridians, such as the absence of hand and foot meridians; they do not directly relate to the internal organs; apart from the Ren and Du meridians, they do not have their own acupoints; and they do not coordinate with the yin and yang meridians.
Regarding physiological functions, the “Nanjing” states: “Compared to the sage who designs canals, when the canals overflow, they flow into deep lakes, thus the sage cannot block them. When the Ren meridian is prosperous, it enters the eight meridians but does not return, thus the twelve meridians cannot be blocked either…”
This compares the twelve meridians to canals and the extraordinary meridians to deep lakes. When it rains heavily, the canals overflow, and the water flows uncontrollably, even the sage cannot block it, flowing into the deep lake, just as the qi and blood in the luomai overflow into the extraordinary meridians, indicating that the physiological function of the extraordinary meridians is to store the excess qi and blood of the twelve meridians, regulating the qi and blood of the twelve meridians without being limited by their range, thus regulating the meridian system.
The text not only clearly describes the starting and ending points and pathways of the eight extraordinary meridians but also discusses their respective diseases in detail, which are closely related to the pathways and physiological functions of each meridian.
In the Ming Dynasty, Li Shizhen summarized the pathways, main diseases, and acupoints of the eight extraordinary meridians in his work “Study of the Eight Extraordinary Meridians,” stating: “The overflowing qi enters the extraordinary meridians, irrigating each other, warming the internal organs and moistening the skin, the eight extraordinary meridians are not restricted by the twelve regular meridians, and do not coordinate with the exterior and interior, hence they are called extraordinary. The regular meridians are like canals, while the extraordinary meridians are like lakes and marshes. When the meridians are prosperous, they overflow into the extraordinary meridians,” indicating that the eight extraordinary meridians can regulate the qi and blood of the twelve meridians, holding an important position in the theory of meridians.
As an acupuncturist, most of the above content is well-known, and it is applied in clinical practice. For instance, in clinical practice, points on the Ren meridian such as Zhongwan, Qihai, and Guanyuan are often used to tonify qi and nourish blood. Acupuncture or moxibustion at these points can achieve therapeutic effects that are difficult to reach with other meridian acupoints, aligning with the theory of the eight extraordinary meridians as “deep lakes.”
For example, during high fever, using bloodletting therapy at the Dazhui point can immediately reduce body temperature, which can also be explained by the “deep lake” theory. When the extraordinary meridians store excess qi and blood, if they are invaded by pathogens, qi and blood stagnation and swelling can easily occur, thus acupuncture and bloodletting methods can be used to treat diseases by unblocking the qi and blood meridians.
Through studying several ancient texts, I have gained a deeper understanding of why the eight extraordinary meridians are rich in qi and blood, and have found more theoretical basis for clinical treatment, leading to a sense of enlightenment.
The “Nanjing” states: “When the Du meridian is diseased, it causes rigidity of the spine and convulsions,” and the manifestations of epilepsy are “rigidity of the spine and convulsions,” thus the acupoints on the Du meridian such as Baihui, Dazhui, and Changqiang can be used to treat epilepsy.
The application of the eight meridian intersections is very broad; for instance, the Houxi point connects to the Du meridian, and is often used to treat neck stiffness and wry neck.
For example, the Zuliqiao point connects with the Dai meridian, which “originates from the lateral costal region and encircles around,” and is commonly used to treat rib pain. These are specific applications of the theories from the “Nanjing” in clinical practice.
“Yinwei causes disease, resulting in heart pain,” and the Neiguan point, which connects to the Yinwei meridian, is often used to treat coronary heart disease and arrhythmias. Modern medical research has proven that the Neiguan point can improve myocardial blood supply and adjust heart rhythm, further validating the correctness of ancient TCM texts from thousands of years ago.
The “Ren” character in the Ren meridian implies leadership and nurturing, as the Ren meridian governs all the yin of the body, known as the “sea of yin meridians.” The Ren meridian is also referred to as the “source of women’s nurturing.” The Ren meridian has a total of 24 acupoints, including 14 intersection points, 2 meeting points (Qi meeting, Fu meeting), and 6 alarm points (the bladder alarm point at Zhongji, the small intestine alarm point at Guanyuan, the Sanjiao alarm point at Shimen, the stomach alarm point at Zhongwan, the heart alarm point at Jueque, and the pericardium alarm point at Xuanzhong). All yang meridians also intersect with the Ren meridian (Yang Qiao, Hand Taiyang, Hand Shaoyang, Foot Yangming, and Du meridian), thus the Ren meridian has extensive effects and significant value in treating diseases and preventive health care.
The “Du” character in the Du meridian implies supervision and leadership, as the Du meridian supervises all the yang of the body and connects with all yang meridians, known as the “sea of yang meridians.” The Du meridian can unblock the qi of the yang meridians and can nourish the true yang.
Yang qi is closely related to aging. The “Yang qi is like the sky and sun; if it loses its place, it shortens life and does not shine. Therefore, the operation of heaven should be bright with sunlight.” In the Song Dynasty, Dou Cai’s “Bian Que Heart Book” states: “If yang essence is strong, one can live for a thousand years; if yin qi is strong, it will cause harm.” “If yang qi has not dissipated, it is still life; if yang essence is present, there will definitely be life,” indicating that abundant yang qi makes it difficult for a person to age.
The Du meridian runs along the spine and connects to the brain, indicating a close relationship between the Du meridian and the brain. “The brain is the residence of the original spirit,” governing the activities of the spirit. Wang Bing states: “If the spirit is calm, life is prolonged; if the spirit departs, the body deteriorates, thus it must be carefully nurtured.” The brain plays a decisive role in the growth, development, and aging of the human body. Acupoints on the Du meridian can nourish the marrow and benefit the brain, calming the spirit and stabilizing the will.
Thus, from the perspective of the Du meridian’s functions of strengthening yang and benefiting the brain, we can conclude that the Du meridian can prevent and delay aging.
Acupuncture master “Golden Needle” Wang Leting is a senior figure in our TCM hospital, who often uses the “Thirteen Needles of the Du Meridian” to treat stubborn diseases such as post-stroke sequelae. His formula includes: Baihui, Fengfu, Dazhui, Taodao, Shenzhu, Ziyang, Jizhong, Jinsuo, Jizhong, Xuanju, Mingmen, Yaoyangguan, and Changqiang.
The efficacy of the Thirteen Needles of the Du Meridian is to tonify yang and benefit qi, nourish the marrow and strengthen the brain. Acupuncture on the Du meridian can invigorate all yang, aiming for yang to flourish and yin to be born, allowing paralyzed limbs to return to normal and improving overall function. In addition to treating hemiplegia, it can also treat atrophy syndrome, bi syndrome, and epilepsy.
The “Chong” character in the Chong meridian implies importance and a vital pathway. The “Suwen” states: “Chong meridian causes disease, resulting in reversed qi and urgency.” The Chong meridian runs through the abdomen, rising to the chest and dispersing. When the qi of the Chong meridian is disturbed, symptoms such as shortness of breath, abdominal pain, and qi rising to the heart can occur, often treated with points such as Gongsun, Neiguan, and Taichong. The Chong meridian is the “sea of blood,” and its dysfunction can lead to menstrual irregularities and infertility.
The “Nanjing” states: “Dai meridian causes disease, resulting in abdominal fullness and a feeling of weakness in the waist, as if sitting in water.” The symptoms of the Dai meridian manifest as abdominal distension and weakness in the waist, resembling the sensation of sitting in water.
The “Suwen” states: “If the Yangming is deficient, the tendons will be slack, and the Dai meridian will not draw, thus the lower limbs will be weak and unusable,” indicating that lower limb atrophy is a symptom of the Dai meridian disease. The Dai meridian originates from the lateral costal region and encircles around, and can also treat reproductive system disorders in both men and women.
The “Nanjing” states: “If yin and yang cannot maintain each other, one will feel lost and unable to hold oneself, and the Yangwei will cause pain, while the Yinwei will cause heart pain.” The “Suwen” states: “The Yangwei meridian causes waist pain, with swelling above.” Among the main diseases of the Wei meridian, emotional disorders are often overlooked, as feelings of disappointment and unhappiness can lead to “feeling lost.” The Yangwei meridian can cause waist pain, which is accompanied by local swelling.
The “Qiao” character in the Qiao meridian implies heel and agility. Men are more active, primarily using the Yang Qiao, while women are more static, primarily using the Yin Qiao. The circulation of defensive qi mainly spreads throughout the body via the Yin and Yang Qiao meridians, with the Yang Qiao being abundant when defensive qi flows in the yang, and the Yin Qiao being abundant when defensive qi flows in the yin.
The “Nanjing” states: “Yin Qiao causes disease, resulting in yang being slack and yin being urgent; Yang Qiao causes disease, resulting in yin being slack and yang being urgent,” indicating that the Qiao meridians are responsible for muscle spasms and pain in their respective pathways, such as foot inversion due to stroke or other causes.
The “Lingshu” states: “When yang qi is abundant, the eyes are wide open; when yin qi is abundant, the eyes are closed.” The Yin Qiao governs closed eyes and drowsiness, while the Yang Qiao governs wide-open eyes and wakefulness. Regulating the abundance and deficiency of the Qiao meridians can treat insomnia and hypersomnia.
The “Qianjin Fang” states that the Yang Qiao causes “sudden fright, as if seeing a ghost,” and Zhang Juegu states: “For daytime epilepsy, moxibustion on the Yang Qiao; for nighttime epilepsy, moxibustion on the Yin Qiao,” indicating that the Qiao meridians can treat mental disorders, with common acupoints being Zhaohai and Shenmai.
As for the discovery sequence of jing and acupoints, I personally lean towards the idea that acupoints were discovered first, followed by the discovery of meridians. The connections between acupoints are random and complex, unlike the clearly defined pathways described by meridians. For example, the vast starry sky above, where stars are freely distributed, can connect with any celestial body. Later generations connected them, resulting in the Big Dipper resembling a ladle, and constellations like Ursa Major, Orion, Gemini, and Virgo being marked based on imagination. The relationship between acupoints is somewhat similar; acupoints are freely distributed, and later generations connected them into lines, forming the rich theory of meridians today. The saying “wrong acupoint does not mean wrong meridian” originates from this. Many acupoints do not exhibit a clear transmission sensation along the meridian line; otherwise, there would not be so many studies. Because certain things that are definite do not generate controversy, and there is no need for discussion. Unfortunately, many people are unwilling to face this phenomenon, and when needling acupoints, they create various modern “qi induction” techniques to produce a sensation along the meridian line, believing that without linear transmission, the effect is poor or even ineffective. All of this is merely superficial.
Why is that? If meridians were to follow the current meridian pathways, then why can acupoints not on those pathways also treat diseases along the pathways, such as extraordinary acupoints? If they are on the same line, then the farther apart they are, the less likely they should be to connect and have an effect. However, it is evident that acupuncture points selected from distant meridians can still yield good results. Acupuncture sensation should follow the meridian pathways, but many do not follow this route, presenting a variety of transmissions, even lacking linear transmission. Those methods like abdominal acupuncture, palm acupuncture, eye acupuncture, and ear acupuncture do not rely on any transmission pathways, yet they can still be effective. If they were all on the same line, then the distance between the five transport acupoints is so close, yet the treated symptoms differ greatly. If there were an obstruction in the transmission process, it would be unblocked, and needling along the meridian line should be an effective method, yet clinical results clearly do not support this hypothesis.
Each acupoint can connect with adjacent or distant acupoints, and the degree of connection does not necessarily correlate with belonging to the same meridian. It is like friendships; often, the depth of connection is not determined by geographical proximity. When there is a meeting of hearts, even a thousand miles apart, they resonate; in silence, even a short distance can feel far away. The relationship between acupoints is similar to human connections, where fate and circumstances play a role, and there is no need to be overly strict about meridian affiliation.
What is the relationship between meridians and acupoints?
Meridians are like countless large and small roads, while acupoints are like stations along these roads. Important acupoints are major stations, while less important acupoints are minor stations. The 361 standard acupoints of the human body connect all the meridians.Acupoints are like various places, and how to establish connections between these places is entirely determined by actual needs, with no need to specify a particular route. The currently discovered meridian pathways are equivalent to the more convenient or wider highways in life; one can choose to take the highway or a small road depending on the situation. Highways and narrow paths are routes for transporting tangible goods, while communication between people, such as international calls, text messages, and video chats, represents connections between information, which are not as regular as tangible routes and are entirely random. Therefore, scholars who are still fixated on finding the routes for qi and blood transport and arguing about them can rest; the development of disciplines is hindered by professional barriers, and the application of disciplines is stifled by mere theoretical discussions. Such examples are not rare. Theories that cannot even pass the test of common sense in life should not be expected to be correct or developed.
Those who still insist that meridians are blood vessels, nerves, or qi and blood can also stop, as the body is a whole. The connections between parts under the whole are intricate, which can be the circulation of qi and blood or the communication of common information. As long as the whole is still functioning, and there is still an organizer, the connections between various parts will not cease, which also explains why living people exhibit meridian phenomena while the deceased do not.
As for who discovered meridians, they originally existed in the living human body. Whether it was the working people or the so-called introspective observers, they may have only observed one aspect of what they “saw.” However, compared to the labor of the working people, the insights gained from introspection are more complete and clearer.
However, the question ultimately returns to the most fundamental source: where do humans come from, how do meridians operate, and how is human life organized and concluded? Where is the answer? Fortunately, TCM itself addresses issues from a philosophical height, verified through practical life. The “Huangdi Neijing” states: “Humans are born from the qi of heaven and earth, formed by the laws of the four seasons. Humans stand on the earth and hang their lives on the sky; the qi of heaven and earth combines to create humans.” In simple terms, this means the unity of heaven and humanity; to understand humans, one must understand the natural laws of heaven and earth and all things in the world. Because all foundational theories and methods are tools for understanding, not facts, and all case studies in books are examples that do not encompass all situations. The theory of meridians provides us with a good example and opens a very good beginning; the rest relies on our philosophical thinking, philosophical methods, and specific methods to continuously verify. Relying solely on the written records and experiences of predecessors to repeat in constantly changing phenomena and individuals with varying differences is ineffective, and blaming ancient theories for being outdated is akin to seeking a sword in a boat, having gone to university but not having mastered elementary school.
In the “Huangdi Neijing, Lingshu, Chapter on Meridians,” there is a passage often quoted by later generations: “Huangdi said: Meridians are the means to determine life and death, address all diseases, and regulate deficiency and excess; they must not be obstructed.” This means that meridians can determine a person’s life and death, handle and treat all diseases, and regulate deficiency and excess; they must not be obstructed. Therefore, stimulating acupoints to unblock meridians can achieve the purpose of treating diseases. It is often said in the folk that “TCM can cure all diseases,” and its origin lies here.
Since meridians are roads and acupoints are stations, when some important stations are blocked, the entire meridian may be obstructed. It is important to note that TCM is philosophy, studying the operation of the human body, often employing the method of analogy, so you must learn to associate what you see in the objective world with the operations of the human body to understand it more easily.
What is the principle of stimulating acupoints to unblock meridians?
Whether you use acupuncture or acupressure to stimulate acupoints, the main purpose is to gather qi and blood. Notice that when a blade without a blood groove pierces the human body, it causes the surrounding qi and blood to tightly wrap around the inserted object, making it difficult to pull out; this is a self-protective response of the body to prevent excessive bleeding that could endanger life. However, if the blade has a blood groove, this wrapping effect is immediately lost, and the blade can be easily pulled out. The powerful wrapping and adhesion of blood will be lost due to the presence of the blood groove, and when the blade is pulled out, the wound will bleed profusely, leading to death.
Using acupuncture to stimulate acupoints is similar to the effect of a blade piercing the body, except that acupuncture is a beneficial method, while the blade’s effect is harmful. The purpose of acupuncture is to draw the surrounding qi and blood to gather, unblocking the pathway that is blocked at this node, thus allowing the meridians to flow smoothly.
Using a train station as an example, when we find that a station is overcrowded, we need to dispatch more trains to relieve the pressure at the station while controlling the flow of people entering the station.
In fact, stimulating acupoints sends a signal to the body, indicating that this station is blocked and reinforcements need to be dispatched immediately. By using acupuncture to send signals to the body, this signal can be sustained and intensified, allowing the practitioner to treat multiple patients more easily, which is why acupuncture has been widely spread; this is also the reason we can see acupuncture departments in hospitals and why acupuncture therapy can be promoted globally.
There are many methods to achieve meridian unblocking through acupoint stimulation: acupuncture can be used; acupressure can also be used, but acupressure requires the practitioner to continuously press, which limits the practitioner. If multiple stations in the body are in distress, the practitioner is even more constrained. Therefore, although acupressure can stimulate meridians and send signals to the body, it is not as convenient and practical as acupuncture, which is why you rarely see acupressure departments in hospitals, and there are not many massage departments either.
Similarly, moxibustion can stimulate meridians, but due to its odor and smoke, it is difficult to gain acceptance in formal settings, thus it remains popular in folk practices. Nowadays, the method of patting body parts is quite popular; this is also a method of stimulating meridians, but it does not target specific acupoints, rather it stimulates the luomai (skin areas). Since it does not require finding specific points, anyone without TCM knowledge can perform it, which is why it has spread widely.
In fact, regardless of the method used to unblock meridians, each has its limitations. Understanding the essence of acupoints and meridians helps us better comprehend the laws of qi and blood circulation in the human body. The commonly used methods of stimulating acupoints: acupuncture is like a sniper rifle; moxibustion is like a flamethrower; guasha is like a shotgun; cupping is like a machine gun; massage is like a submachine gun; and patting is like a grenade. Each method has its strengths and weaknesses, and flexible application is the hallmark of a great physician.
Once we understand the background knowledge mentioned above, learning about meridians and acupoints becomes much easier. After all, precise targeting is currently popular in disease treatment, and to become an excellent marksman, one must put in hard work.