Extraordinary Vessels

The eight extraordinary channels are part of a single lineage and their history and development are one and the same. However the regional, functional and symptomatic areas of the three are all different but as a whole system these three extraordinary channels have one source. I shall be comparing and contrasting the Ren, Du, and Chong meridians by investigating their fundamental purposes, leading to the conclusion that the three are all one in the same. I shall also by correlating them to the Three Treasures.

The Eight extraordinary channels first appeared in the Yellow Emperors classic of internal medicine ( Huang Di Nei Jing ). The earliest descriptions of the extraordinary vessels concern the pathways and are scattered among many chapters in both the Ling Shu and Su Wen¹. This suggests that during this period, the course of the pathways had evolved but the function and use of the extraordinary Vessels was still developing². This stage in there development continued to the early and middle of the Han dynasty³.

By the arrival of the Ming Dynasty a considerable amount of work had been done and a general consensus regarding the pathways had been achieved. During this same evolution, functional and symptomatic discussions of the 8 extraordinary vessels had been added to the Su Wen and Ling Shu though this area was still unclear and needed refining⁴.

The later arrival of the Nan Jing (100 BC to 100 AD) provided an expansion of the Su Wen and Ling Shu and in which systemized and simplified both the pathways and symptomology of the 8 extraordinary vessels⁵.

In 1439 AD the Zhen Jiu Da Quan was written and was described as being the first complete text outlining systematic treatment descriptions along with the eight master treatment points for the 8 extraordinary vessels⁶.

¹ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications.
² Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline
³ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline
⁴ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline
⁵ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline
⁶ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline

This process of development had reached a climax by the year 1601 AD when a more precise and complete approach to treatment for the 8 extraordinary vessels contained in the text Zhen Jiu Da Cheng (Compendium of Acupuncture and Moxibustion). The concepts and understandings contained in this quintessential text has carried through to modern time providing a basis of methods used today with it’s understandings of master points, channel paring etc.

The Nan Jing however should not be forgotten as its presence played a major role in the development process. The concepts contained within it are the roots, in the same way that the Kidneys are seen in treatise 36 and 39 of the Nan Jing, as the root of the meridian system and the moving Qi between the Kidneys forms the energetic center of the body.

The energetic center is seen as:

The root of the twelve meridians, fundamental to the five yin and six yang organs;
The source of the triple warmer, the gate of breathing;
The source of the vital Qi⁷.

This point is extremely important as it is the origin of the Ren, Du, and Chong meridians and also helps explain the general functions of the 8 extraordinary vessels as well as the differences that shall be discussed later.

The Ren, Du, and Chong meridians have many similarities in terms of their general functional characteristics.

1. Serve as Qi Reservoirs:
Common characteristic found in the Nan Jing.

• The twelve organ-related Qi channels constitute rivers, and the eight extraordinary vessels constitute reservoirs.
• These reservoirs, especially the Conception and Governing vessels, absorb excess Qi from the main channels, and then return it when they are deficient.
• Every kind of Qi such as Ying Qi, Wei Qi, Jing Qi, and even blood flow through them.

⁷ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications.

• When the twelve primary channels are deficient in Qi, the eight vessels will supply it.

2. Guard Specific Areas Against ‘Evil Qi’

• The Ren vessel, the Du vessel, and the Chong vessel play major roles in guarding the abdomen, thorax, and the back.

3. Regulate the Changes of Life Cycles

• According to Chapter 1 of “Su Wen,” the Thrusting vessel and the Conception vessel also regulate the changes of the life cycles that occur at 7-year intervals for women and 8-year intervals for men.

4. Circulate Jing Qi to the Entire Body, Particularly the Five ‘Ancestral Organs’

• To deliver Jing Qi to the entire body, including the skin and hair.
• Deliver Jing Qi to the five ancestral organs: the brain and spinal cord, the liver and gall bladder, the bone marrow, the uterus, and the blood system.
• Link between the Pre-heaven and the Post-heaven Qi of the body as they are connected to the main channels and organs which are responsible for the storing and production of essence⁸.

The Ren, Du, and Chong meridians also individually have their own role to play in the Human body.

The Ren Mai and the Du Mai could be considered to be two of the most essential meridians as they are found on all vertebrates, including animals without limbs such as snakes and fish⁹. In this instance, differentiation of the Ren and Du meridians to the Chong meridian symbolize how all of life are a creation of Yin and Yang relationships. This could lead into investigation as to whether all of life also contains a Chong meridian and also what is the role of the Chong meridian in this relationship. This analogy addresses the fundamental purposes of the Ren, Du, and Chong meridians and I shall be comparing and contrasting them from this prospective.

⁸ The Eight Extraordinary Qi Vessels, Yang,Jwing-Ming, internet.
⁹ The Practical Application of Meridian Style Acupuncture, Pirog,J.E., 1996, Pacific View Press, Berkley

In terms of regions that they effect, the Du meridian has influence over the back, spine, back of the neck and head. The Ren meridian has influence over the abdomen, thorax, lungs, throat, and face. The Chong meridian has influence over the abdomen, uterus, chest and heart¹⁰.

The ability of the Ren, Du, and Chong meridians to effect the areas mentioned above can be easily seen via the course of their pathways (see diagrams and descriptions). The body structures (spine, brain, organs, etc), substances (Xue, Qi, Jing) found in, and flowing through these regions shall be addressed in contrasting the fundamental purposes of the Ren, Du, and Chong meridians.

Fundamentally, Yin is expressed via the Ren meridian as it is described as controlling all the Yin meridians, yin organs, and yin functions. It is the key to illness of the female reproductive tract and the treatment of women in general; it is the “sea of the yin meridians¹¹. The yin meridians are responsible for the production of Qi and in union with the Ren Mai is responsible for the storage of Qi. The Du Mai being the governor of all yang functions is responsible for the transformational processes involved in its production and it’s movement. The Chong Mai “The Sea of blood” is responsible for the nourishment of Qi, as Xue nourishes Qi.

To add a practical slant, lets now look at the relationship “The Directing Vessel corresponds to Qi and the Penetrating to Blood”¹² from a symptomatic point of view. The Ren Mai is used when the presenting symptoms are due to deficiency or stagnation of Qi, or rebellious Qi. The Chong Mai is used when the presenting symptoms are due to stagnation of blood. However you must consider that blood problems are often due to Qi problems therefore the Ren Mai also has an influence. The Chong Mai can also be used to treat symptoms caused by material accumulation of food or phlegm. Therefore the Ren Mai can be seen to correspond to the Lungs (=Qi) and the Chong Mai corresponds to the heart and spleen (=Xue). As a result, differentiation can be made that the Ren Mai is used more for the lungs and the Chong Mai more for the heart and spleen. When treating menstrual problems, the Ren Mai is used when it is caused by disorders of Qi, and the Chong Mai when it is caused by disorders of Xue.

¹⁰ Journal of Chinese Medicine, number 29, January 1989, article by Giovanni Maciocia.
¹¹ The Practical Application of Meridian Style Acupuncture, Pirog,J.E., 1996, Pacific View Press, Berkley
¹² Journal of Chinese Medicine, number 30, May 1989, article by Giovanni Maciocia.

Fundamentally Yang is expressed via the Du meridian as it exerts an influence on all the yang meridians, yang functions and is the key to treating dysfunctions of the male reproductive system. Also as Du-4 is the location of Ming-men which is the root of Kidney yang which is the source of yang. As the Du Mai is physically located in the cerebral spinal axis, both the spinal column and the nervous system could be seen as the fundamental expression of yang. Within the first month of the growth within the embryo the vertebral column and central nervous system has developed¹³ and plays a major role governing the developmental processes. This understanding is expressed in TCM’s notion that the Du mai is the primordial yang vessel, and it governs the body in the same sense that yang governs yin. It is also said that the Du mai contains the consciousness or spirit (shen) that controls the body¹⁴. On investigation of the notion of the Du mai pertaining to shen-spirit I also found the following, which focuses on the connection between the Du and the brain, which, is deeper than the fact that the channel passes through the brain.

• The Ling Shu states : The brain is the “Sea of Marrow”
• The above point is further by a statement by Li Shizhen: The brain is the residence of the original shen.
• The Taoist classic Ling Jian Zi states: The brain is where all the verios shen meet, and is considered to be the location of the material basis of the shen¹⁵.
• Spirit is heavenly by nature, as our yangness is our connection to heaven.

To address the possible conflict of the notion that “the shen resides in the heart”, the brain can now be seen as the material basis of the shen, the place where shen is stored as marrow and therefore has a connection with the kidneys. In a practical sense it explains the Du mai ability to treat shen disorders when they are concerned with the marrow and kidneys.eg senile, physically debilitated, or developmentally disabled.

¹³ Journal of Chinese Medicine, number 29, January 1989, article by Giovanni Maciocia.
¹⁴ The Practical Application of Meridian Style Acupuncture, Pirog,J.E., 1996, Pacific View Press, Berkley
¹⁵ Journal of Chinese Medicine, number 30, May 1989, article by Giovanni Maciocia.

Shen is expressed via the heart and reflects more shen disorders that might be more outgoing and emotional in nature e.g. Outbursts of anxiety. The indications listed especially from Ren-12 upwards have primary indications of treating the heart including everything from heart pain to mania-depression¹⁶. To example the relationship between shen disturbance and the Ren mai I have included the following. The Ren mai is the source of yin of the body, and since phlegm is of yin nature, and is due to dysfunction of yin organs. Phlegm obstructing the heart is a common cause of shen disturbance. Secondly, the yin organs all have correlation’s to specific emotions, all, which is regulated in some way via the Ren meridian.

This comparison of the Du to the Ren meridian in relation to shen-spirit can also be viewed by the common metaphor: “head” and “heart” which reflects the conflict between reason and desire¹⁷.

The Chong meridian exerts an influence on the heart, as it flows through it, and it can be used to move the blood of the heart in cases of pain in the chest, stuffiness of the chest and palpitations¹⁸.

To further discus the questions posed earlier of the Chong Mai, (whether all of life contains a Chong meridian and what is its fundamental relationship with the Ren Mai & Du Mai) it is necessary for me to address all three as I will be leading to the conclusion, they all have different names but are all the same.

In the following descriptions of the three, it states the primary function of the Chong Mai, as well as its relationship to the Ren and Du meridians.

The Du Mai is the ocean of the yang; the Ren Mai is the ocean of the yin; the Chong Mai is the ocean of the twelve meridians, the five yin and six yang organs, the ocean of Xue, and the moving Qi between the kidneys¹⁹.

The first line represents how the Ren Mai and Du Mai are the fundamental divisions of yin and yang within the body. The second line explains that the Chong Mai is the source of the twelve meridians and Zang Fu as it provides Xue and Jing. The third line states that they stem from a single source, the moving Qi between the kidneys, the Chong Mai²⁰. To clarify further, the moving Qi between the kidneys (the bodies energetic center, as discussed prior) is the source, and starting point of the Ren, Du, and Chong meridians. From it comes the Chong Mai up the center of the body, which has two branches, one forming an anterior line, the other a posterior line that we know as the Ren and Du Mai respectively²¹. The Ren Mai being fundamental yin aspect, and the Du Mai the fundamental yang aspect. This is why we can say the Du Mai, Ren Mai and Chong Mai have different names but are all the same²².

As my final perspective of creating a relationship between the Ren, Du, and Chong meridians, I would like to differentiate them by correlating the three to the notion of the Three Treasures, Qi, Jing and Shen. My explanation could be view as an analogy or possibly be used as a means of working with them in a practical way.

The concepts involved are purely an extension of the prior discussions. The Ren meridian can be seen as Qi, the Chong meridian Jing and the Du meridian to spirit as it contains the consciousness that controls the body and by aquatinting it to been yang, yang being heaven. The yang aspect of the Du meridian is the driving factor for the process of Qi to become Jing to then become shen. The Ren, Du, and Chong meridians can be seen to be the interconnection of Life itself. The every process within the body including all the systems of the body have a primary goal of sustaining life and from a TCM perspective it’s primary goal is to produce shen spirit which its production lies in the relationship between the three.

¹⁶ A Manual of Acupuncture, Peter Deadman and Mazin Al-Khafaji
¹⁷ The Practical Application of Meridian Style Acupuncture, Pirog,J.E., 1996, Pacific View Press, Berkley
¹⁸ Journal of Chinese Medicine, number 30, May 1989, article by Giovanni Maciocia.
¹⁹ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline
²⁰ Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline
²¹ Taoist Yoga, Lu K’uan Yu, 1970, Rider publications, UK
²² Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline

REFERENCES

Extraordinary Vessels, Kiiko Matsumoto & Stephen Birch, 1986, Paradigm Publications, Brookline
The Eight Extraordinary Qi Vessels, Yang,Jwing-Ming, internet.
The Practical Application of Meridian Style Acupuncture, Pirog,J.E., 1996, Pacific View Press, Berkley
Journal of Chinese Medicine, number 29, January 1989, article by Giovanni Maciocia.
Principles of anatomy and physiology, Tora and Grabowski, eighth ed, 1996, Harper Collins, USA
A Manual of Acupuncture, Peter Deadman and Mazin Al-Khafaji
Journal of Chinese Medicine, number 30, May 1989, article by Giovanni Maciocia
Taoist Yoga, Lu K’uan Yu, 1970, Rider publications, UK