The

Eight Extraordinary
Vessels & Twelve Meridians
The Eight Extraordinary Vessels

The eight extraordinary Qi vessels and the twelve primary Qi channels (meridians)
comprise the main part of the channel system. Most of the eight vessels branch out
from the twelve primary channels and share the function of circulating Qi throughout
the body. These vessels form a web of complex interconnections with the channels. At
the same time, each has its own functional characteristics and clinical utility independ-
ent of the channels. Traditional Chinese medicine emphasizes the twelve primary or-
gan-related channels and only two of the eight vessels (the Governing and the Con-
ception vessels). The other six vessels are not used very often simply because they
are not understood as well as the other channels, and there is still a lot of research be-
ing conduct ed on them. Although they were discovered two thousand years ago, little
has been written about them. There is a lot of research on the extraordinary vessels
being conducted today, especially in Japan, but the results of one researcher often
contradict the results that another has achieved.

On this page we would like to compile and summarize the important points from the
limited number of available documents. Since references from original Chinese
sources are very scarce, and references from Western textbooks are tentative, eso-
teric, or in disagreement with one another, we have used inquiring judgment in select-
ing ideas and details. Before reviewing these eight vessels, we will first define them
and then summarize their functions.

What are the Eight Vessels?

The eight vessels are called "Qi Jing Ba Mai." Qi means odd, strange, or mysterious.
Jing means meridian or channels. Ba means eight and Mai means vessels. Qi Jing Ba
Mai is then translated as "Odd Meridians and Eight Vessels" or "Extraordinary Meridi-
ans (EM)." "Odd" has a meaning of strange in Chinese. It is used simply because
these eight vessels are not well understood yet. Many Chinese doctors explain that
they are called "Odd" simply because there are four vessels that are not paired. Since
these eight vessels also contribute to the maintenance of homeostasis, some times
they are called "Homeostatic Meridians." French acupuncturists call them "Miraculous
Meridians" because they were able to create therapeutic effects when all other tech-
niques had failed. In addition, because each of these channels exerts a strong effect
upon psychic functioning and individuality, t he command points are among the most
important psychological points in the body. For this reason, they are occasionally
called "The Eight Psychic Channels."
These vessels are:

1. Governing Vessel (Du Mai)

2. Conception Vessel (Ren Mai)

3. Thrusting Vessel (Chong Mai)

4. Girdle Vessel (Dai Mai)

5. Yang Heel Vessel (Yangqiao Mai)

6. Yin Heel Vessel (Yinqiao Mai)

7. Yang Linking Vessel (Yangwei Mai)

8. Yin Linking Vessel (Yinwei Mai).

General Functions of the Eight Vessels

1. Serve as Qi Reservoirs:

Because the eight vessels are so different from each other, it is difficult to generalize
their characteristics and functions. However, one of the most common characteristics
of the eight vessels was specified by Bian Que in his "Nan Jing." He reported that:

The twelve organ-related Qi channels constitute rivers, and the eight extraordi-
nary 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. You should under-
stand however, that because of the limited number of traditional documents, as well as
the lack of modern, scientific methods of Qi research, it is difficult to determine the pre-
cise behavior and characteristics of these eight vessels. They can be understood on a
number of different levels, and they perform different functions and contain every kind
of Qi such as Ying Qi, Wei Qi, Jing Qi, and even blood.

When the twelve primary channels are deficient in Qi, the eight vessels will supply it. This store
of Qi can easily be tapped into with acupuncture needles through those cavities connecting the
eight vessels to the twelve channels. The connection cavities behave like the gates of a reser-
voir, which can be used to adjust the strength of the Qi flow in the rivers and the level of Qi in
the reservoir. Sometimes, when it is necessary, the reservoir will release Qi by itself. For ex-
ample, when a person has had a shock, either physically or mentally, the Qi in some of the
main channels will be deficient. This will cause particular organs to be stressed, and Qi will ac-
cumulate rapidly around these organs. When this happens, the reservoir must release Qi to
increase the deficient circulation and prevent further damage.

2. Guard Specific Areas Against 'Evil Qi'

The Qi which protects the body from outside intruders is called "Wei Qi" (Guardian Qi).
Among the eight vessels, the Thrusting vessel, the Governing vessel, and the Concep-
tion 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 which 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'

One of the most important functions of the eight vessels is to deliver Jing Qi (Essence
Qi, which has been converted from Original Essence and sexual essence) to the entire
body, including the skin and hair. They must also 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.
The Governing Vessel (Du Mai)

The Governing Vessel is the confluence of all the Yang channels, over which it is said to "govern." Be-
cause it controls all the Yang channels, it is called the "Sea of Yang Meridians." This is apparent from its
pathway because it flows up the midline of the back, a Yang area, and in the center of all Yang channels
(except the stomach channel which flows in the front). The Governing Vessel governs all the Yang chan-
nels, which means that it can be used to increase the Yang energy of the body.

Since the Governing Vessel is the "Sea of Yang Meridians" and it controls or governs the back, the area
richest in Guardian Qi (Wei Qi), it is also responsible for the circulation of the body's Guardian Qi to
guard against external evil intruders. The circulation of Guardian Qi starts from Fengfu (Gv-lG), and
moves down the Governing Vessel to Huiyin (LI-l). It is said that it takes 21 days for the Guardian Qi to
flow from Fengfu to Huiyin, and 9 days from Huiyin to the throat, making it a monthly cycle.

According to Chinese medical science, Guardian Qi is Yang Qi and therefore represents the "Fire" of the
body. Its quick and ubiquitous circulation keeps the fire going in the body and controls the loss of body
heat. Guardian Qi is also inextricably linked with the fluids that flow outside the channels, in the skin and
flesh. Consequently, through the breathing (under control of the lungs), Guardian Qi is responsible for
the opening and the closing of the pores, and also controls sweating. The Governing vessel is also re-
sponsible for nourishing the five ancestral organs, which include the brain and spinal cord. This is one of
the ways in which the kidneys "control" the brain, as is said in Chinese medicine.

Because of their importance to

health, the Governing vessel and
the Conception vessel are consid-
ered the two most important Qi
channels to be trained in Qigong,
especially in Nei Dan. Training re-
lated to these two vessels includes:
1. How to fill them with Qi so that
you have enough to regulate the
twelve channels, 2. How to open
up stagnant areas in these two
vessels so that the Qi flows
smoothly and strongly, 3. How to
effectively direct the Qi to nourish
the brain and raise up the Shen, 4.
How to effectively govern the Qi in
the twelve channels, and nourish
the organs, 5. How to use your
raised Shen to lead the Guardian
Qi to the skin and strengthen the
Guardian Qi shield covering your
body.

In Nei Dan Qigong training, when

you have filled up the Qi in these
two vessels and can effectively
circulate the Qi in them, you have
achieved the "Small Circulation." In
order to do this, you must know
how to convert the essence stored
in the kidneys into Qi, circulate this
Qi in the Governing and Concep-
tion vessels, and finally lead this Qi
to the head to nourish the brain
and Shen (spirit).
The Conception Vessel (Ren Mai)

Ren in Chinese means "direction, responsibility." Ren Mai, the "Conception Vessel,"
has a major role in Qi circulation, monitoring and directing all of the Yin channels (plus
the stomach channel). The Conception Vessel is connected to the Thrusting and Yin
Linking vessels, and is able to increase the Yin energy of the body. Tbis vessel nour-
ishes the uterus (one of the five ancestral organs) and the whole genital system. It is
said in the Nei Jing that the Conception and Thrusting vessels contain both blood and
essence (Jing), and both flow up to the face and around the mouth. They contain more
blood than essence in men, and thus promote the growth of the beard and body hair.
Because women lose blood with their menstruation, they contain proportionately less
blood and hence, no beard or body hair.

It was described in the Su Wen that both the Conception and Thrusting vessels control
the life cycles every 7 years for women and every 8 years for men. It is the changes
taking place in these vessels at those intervals that promote the major alterations in
our lives.

In addition, the Conception

vessel also controls the
distribution and
"dispersion" of Guardian
Qi all over the abdomen
and thorax via numerous
small Qi branches (Luo).
This vessel also plays an
important role in the distri-
bution of body fluids in the
abdomen.

In Qigong society, this

vessel and the Governing
vessel are considered the
most important among the
Qi channels and vessels,
and must be trained first. It
is believed that there is
usually no significant Qi
stagnation in the Concep-
tion vessel. However, it is
important to increase the
amount of Qi you are able
to store, which also in-
creases your ability to
regulate the Yin channels.
The Thrusting Vessel (Chong Mai)

One of the major purposes of the Thrusting vessel is to connect, to communicate, and
to mutually support the Conception vessel. Because of this mutual Qi support, both
can effectively regulate the Qi in the kidney channel. The kidneys are the residence of
Original Qi and are considered one of the most vital Yin organs.

The Thrusting vessel is considered one of the most important and decisive vessels in
successful Qigong training, especially in Marrow Washing. There are many reason for
this. The first reason is that this vessel intersects two cavities on the Conception ves-
sel: Huiyin (LI-l) and Yinjiao (LI-7). Huiyin means "meeting with Yin" and is the cavity
where the Yang and Yin Qi are transferred. Yinjiao means "Yin Junction" and is the
cavity where the Original Qi (Water Qi, or Yin Qi) interfaces with the Fire Qi created
from food and air. The Thrusting Vessel also connects with eleven cavities on the kid-
ney channel. The kidney is considered the residence of Original Essence (Yuan Jing),
which is converted into Original Qi (Yuan Qi).

The second reason for the importance of the Thrusting Vessel in Qigong training is that
this vessel is connected directly to the spinal cord and reaches up to the brain. The
major goal of Marrow Washing Qigong is to lead the Qi into the marrow and then fur-
ther on to the head, nourishing the brain and spirit (Shen).

And finally, the third reason is found in actual

Qigong practice. There are three common train-
ing paths: Fire, Wind, and Water. In Fire path
Qigong, the emphasis is on the Fire or Yang Qi
circulating in the Governing vessel and therefore
strengthening the muscles and organs. The Fire
path is the main Qi training in Muscle/Tendon
Changing (Yi Jin Jing) Qigong. However, the Fire
path can also cause the body to become too
Yang, and therefore speed up the process of de-
generation. In order to adjust the Fire to a proper
level, Marrow Washing Qigong is also trained.
This uses the Water path, in which Qi separates
from the route of the Fire path at the Huiyin cav-
ity (LI-l), enters the spinal cord, and finally
reaches up to the head. The Water path teaches
how to use Original Qi to cool down the body,
and then to use this Qi to nourish the brain and
train the spirit. Learning to adjust the Fire and
Water Qi circulation in the body is called Kan-Li,
which means Water-Fire. You can see from this
that the Thrusting vessel plays a very important
role in Qigong training.

Li, which means Water-Fire. You can see from

this that the Thrusting vessel plays a very impor-
tant role in Qigong training.
The Girdle (Belt) Vessel (Dai Mai)

The major purpose of the Girdle vessel is to regulate the Qi of the gall
bladder. It is also responsible for the Qi's horizontal balance. If you have
lost this balance, you will have lost your center and balance both mentally
and physically.

From the point of view of Qigong, the Girdle vessel is also responsible for
the strength of the waist area. When Qi is full and circulating smoothly,
back pain will be avoided. In addition, because the kidneys are located
nearby, this vessel is also responsible for Qi circulation around the kid-
neys, maintaining the kidneys' health. Most important of all for the Girdle
vessel is the fact that the Lower Dan Tian is located in its area. In order to
lead Original Qi from the kidneys to the Lower Dan Tian, the waist area
must be healthy and relaxed. This means that the Qi flow in the waist area
must be smooth.

The Yang Heel Vessel (Yangqiao Mai)

While the preceding four vessels (Governing, Conception, Thrusting, and Gir-
dle) are located in the trunk, the Yang Heel Vessel and the next three are lo-
cated in the trunk and legs. (In addition, each of these four vessels is paired.)
For millions of years, man has been walking on his legs, which preform much
more strenuous work than the arms. I believe that it was because of this that, as
evolution proceeded, the legs gradually developed these vessels to supply Qi
support and regulate the channels. If this is true, it may be that, as time goes on
and man uses his legs less and less, in a few million years these vessels will
gradually disappear.

You can see from the way that the Yang Heel vessel intersects with other Qi
channels that it regulates the Yang channels, such as the urinary bladder, the
gall bladder, the small intestine, and the large intestine. The Yang Heel vessel
is also connected with the Governing vessel. The Qi filling this vessel is sup-
plied mainly through exercising the legs, which converts the food essence or fat
stored in the legs. This Qi is then led upward to nourish the Yang channels. It is
believed in Qigong that, since this vessel is also connected with your brain, cer-
tain leg exercises can be used to cure headaches. Since a headache is caused
by excess Qi in the head, exercising the legs will draw this Qi downward to the
leg muscles and relieve the pressure in the head.

Most of the training that relates to this vessel is Wai Dan. Wai Dan Qigong is
considered Yang, and specializes in training the Yang channels, while Nei Dan
Qigong is considered relatively Yin and emphasizes the Yin channels more.
The Yin Heel Vessel (Yinqiao Mai)

The Yin Heel vessel is connected with two cavities of the kidney channel. There-
fore, one of the major sources of Qi for this vessel is the conversion of the kidney
essence into Qi. It is believed in Qigong society that the other major Qi source is
the essence of the external kidneys (testicles). In Marrow Washing Qigong, one
of the training processes is to stimulate the testicles in order to increase the hor-
mone production and increase the conversion of the essence into Qi. At the
same time, you would learn how to lead the Qi in this vessel up to the head to
nourish the brain and spirit (Shen). With this nourishment, you would be able to
reach Buddhahood or enlightenment. From a health and longevity point of view,
the raised spirit will be able to efficiently direct the Qi of the entire body and main-
tain your health.

The Yang Linking Vessel (Yangwei Mai)

The Yang Linking vessel regulates the Qi mainly in the Yang channels: the uri-
nary bladder, gall bladder, triple burner, small intestine, and stomach. channels. It
is also connected with the Governing vessel at Yamen (Gv-l5) and Fengfu (Gv-
l6). This vessel and the Yang Heel vessel have not been emphasized much in
Qigong, except in Iron Shirt training where these two and the Governing vessel
are trained.
The Yin Linking Vessel (Yinwei Mai)

The Yin Linking vessel has connections with the kidney, spleen, and
liver Yin channels. The Yin Linking vessel also communicates with the
Conception vessel at two cavities. This vessel is not trained much in
Gigong.
The "8 Extraordinary Vessels" are a main part of your Qi energy system that consists of
1. Food (Earth Qi)
2. Air (Heaven Qi)
3. Upper Elixir Field (Shang Dan Tian)
4. Middle Elixir Field (Zhong Dan Tian)
5. Lower Elixir Field (Xia Dan Tian)
6. Three Burning Space (Sanjiao)
7. 8 Extraordinary Vessels (Mai)
8. 12 Primary Meridians (Jing)
9. Hundreds of Secondary Meridians (Luo)

In the 8 vessels there are 4 Yin vessels:

1. Conception Vessel (Ren Mai)
2. Thrusting Vessel (Chong Mai)
3. Yin Heel Vessel (Yinqiao Mai)
4. Yin Linking Vessel (Yinwei Mai)

There are also 4 Yang Vessels:

1. Governing Vessel (Du Mai)
2. Belt Vessel (Dai Mai)
3. Yang Heel Vessel (Yangqiao Mai)
4. Yang Linking Vessel (Yangwei Mai)

It is through the adjustment of the Qi in your vessels and meridians (via acupuncture, acu-
pressure and qigong) that the Qi-flow can be brought into a balanced state.

Your 8 Extraordinary vessels function as lakes or reservoirs that hold the qi for distribution
and flow through the 12 meridians.

Your 8 Extraordinary vessels supply Qi. If a meridian has too much Qi a reservoir(s) or
vessel(s) will accept the excess Qi. On the other hand if one of your meridians is low on Qi
a reservoir(s) will supply Qi to it providing the reservoirs are sufficiently filled with Qi.

Thus your 8 vessels help to maintain a balanced amount and flow of Qi in the 12 meridi-
ans.

The 8 vessels are divided into tow locations - the Torso and the Legs.

Torso (individual vessels)

--------------------------
Governing Vessel (yang)
Belt Vessel (yang)
Conception Vessel (Yin)
Thrusting Vessel (Yin)

Legs (paired vessels)

----------------------------------
yin heel and yin linking vessels
yang heel and yang linking vessels
It is known that the Conception and Governing Vessels are the most important of your 8
vessels. They are the major regulators of the Qi in the 12 meridians.

Governing Vessel <----> 6 Yang meridians

Conception Vessel <----> 6 Yin meridians

It is very important in your practice of Qigong to learn to expand the Qi in these vessels.
When you can create plenty of Qi in these vessels then the Qi in the 12 meridians will also
be plentiful and flow smoothly.

At night when you are sleeping the rest of your body does not need alot of Qi thus Qi will
be strong and flowing through the "Thrusting Vessel" (chong mai). This nourishes the spi-
nal cord, the brain and sex organs.

REMEMBER: the pineal, pituitary, hypothalmus, adrenal, sex glands, etc. are the parts of
your body that secrete the hormones that are required for good health, anti-aging and long
life.

The Governing Vessel supplies the Qi to the nervous system that branches out from the
spine. the nerves (nerve cells) are one of the main contributors to the bio-electric field of
your body.

Out of the 8 vessels only one of them flows horizontally - the Belt Vessel. It is the Qi flow
in this vessel that supports your balance and ability to stand upright. the more you can fill
this vessel (expand it outwards) the more your balance and stability will increase. This will
help you find and maintain your physical and mental center and in essence raise your spirit
to a higher level.

The 8 vessels receive from the Lower Dan tian and as such all Qi creation focuses on this
center of Qi - This Source of Qi. This is also called the "ENERGETIC-CENTER" of your body.
It is the ROOT of the 12 meridians and essential to the 6 Yin and 6 Yang Organs. It is the
source of the Triple Burner and the Gate of Breathing. It is the Source of Living Qi.

The Lower Dan Tian is also the center of Qi transformation between heaven, Earth and hu-
man Qi.this bio-electric energy - Qi - that is generated in the Lower Dan Tian can be dis-
tributed to the vessels. One theory says that the vessels may be composed of various lay-
ers of tendon and fasciae.

The tendons are good conductors of bio-electricity while the fascia is a good insulator. This
is structurally similar to a copper wire encased in a plastic insulator.

But, a wire would only bea able to distribute the bio-electric current. To be able to store Qi
the structure must have layers of conductor (tendon) and insulator (fasciae). This would
result in a structure similar to a storage battery (like a car battery).
One of the most interesting aspects of Chinese medicine and qi gong is the Eight Extraordinary Channels, which is
considered the most constitutional of the acupuncture channel network.

The following article is an excerpt from a new book, Eight Extraordinary Channels. It presents classic Taoist mod-
els supporting the Eight Extraordinary Channel parings and corresponding trigrams presented by Xu Feng of the
Ming dynasty. Xu Feng did not present a supporting theory for the relationships, and for centuries, this has re-
mained a mystery.

The classic parings are the chong-yin wei, du-yang qiao, ren-yin qiao, and dai-yang wei channels.

The He Tu and Luo Shu diagrams are two foundational models of the eight branches of Tao; He Tu is considered
the oldest of the Taoist cosmological diagrams and the origin of the Luo Shu. These two cosmological diagrams
reveal an energetic unfolding pattern of the Eight Extraordinary Channels and the origin of "coupled pairs."

The theoretical basis supporting the classic Eight Extraordinary Channel pairs begins with Taoist cosmology. The
following presents a brief summary of this cosmological-energetic view. Refer to my previous articles on I Ching
acupuncture for background information.

The above pattern is the Early Heaven ba gua (xian tian). The Chinese refer to each three-line formation as a gua.
It is also called a trigram. This eight-trigram formation is an energy formation, which can be applied to a variety of
universal patterns. The following presentation unites the Eight Extraordinary Channels and the Early Heaven en-
ergy pattern.

A. Wu ji represents the original or primordial force of life; in numerology, it is number 1. From an

Eight Extraordinary Channel perspective, it corresponds to the chong mai channel, which is the
yuan, primordial or source channel. It is also referred to as the sea of the 12 primary channels.

B. Yin-yang is derived from the wu ji. Inn numerology, it is number 2. From an Eight Extraordinary
Channel perspective, it corresponds to the du and rendu is the sea of yang, and the ren is the sea of
yin.

C. Four forces is derived from the interaction of yin-yang: tai yang, shao yin, tai yin and shao yang.
In numerology, it is number 4. From an Eight Extraordinary Channel perspective, the four forces
correspond to the four sea channels - the chong, du, ren and dai channels. The dai mai is referred to
as the sea of ming men.
 D. Ba gua is derived from the interaction of the four forces of yin-yang. In numerology, it is number
8. From an Eight Extraordinary Channel perspective, they correspond to the chong, du, ren, dai, yin
-yang qiao and yin-yang wei channels. The qiao and wei channels are referred to as the four trans-
porter channels.

Luo Shu : Nine Palaces

Legend has it that in the Xia dynasty, Yu the Great was rewarded by Heaven for his many positive contributions to
humanity. Out of the river a horse-dragon appeared with special markings on its back. Those marks are the Luo
Shu. The Luo Shu has many applications in the Taoist arts; for example, flying stars feng shui, meridian clock the-
ory, nine star astrology and nei dan-internal alchemy.

The three diagrams presented above are versions of the Luo Shu, which is commonly known as the Magic Square.
The numbers include 1-9 in modern versions and dots in ancient versions.

Adding three numbers in any direction equals 15, representing balance. Five in the center is the earth element. It is
the core, yuan, center or primordial condition, and all aspects of life originate from the center.

The Luo Shu has a number pattern. Follow the ascending order of the numbers, and the pattern is revealed. Patterns
originate in the center (5) and flow or fly around the Nine Palaces from six through four. We can place universal
correspondences into this special pattern. The items placed in this pattern can change, but the pattern sequence is
fixed.

Numbers correspond to the eight trigrams. Please see the following Luo Shu.

Luo Shu Application

The traditional acupuncture meridian clock is often presented without a theory supporting its cyclic pattern. The
Luo Shu and eight trigrams provide theoretical support to this ancient model.
 4 9 2
Xun Li Kun
Yin Wood Fire Fire-Earth
Liver Heart Pericardium
Small Intestine San Joa
___
___ ___ - -
__ - - - -
___ - -

3 5 7
Zhen Center Dui
Yang Wood Earth Yang Metal
Gallbladder Large Intestine

__ - -
—
__ __

—
8 1 6
Gen Kan Qian
Mountain Water Yin Metal
Earth Bladder Lung
Stomach Kidney
Spleen __
- - __
__ __ __
- -
- - - -

Lou Shu and meridian clock. Odd numbers are yang, even numbers are yin. Note that each palace
contains a number, trigram, element and associated organ-channel.

Meridian Clock

1. The center is the beginning position and contains the earth element. In ba gua theory there are eight directions,
not nine. There is no trigram for the center.
2. Numbers in the Luo Shu relate to trigrams and their corresponding five elements and channel(s). Place the
channel into its related element and palace. The following pattern is the cyclic flow of organ-channels and Luo
Shu palaces.
3. Originating in the center (5), we fly from palace to palace in ascending order; for example, from 5 move to
palace number 6, then 7, 8, 9, 1, 2, 3, and 4.
4. The following is the exact pattern:
A. 6 (Qian) is yin Metal and the lung.
B. 7 (Dui) is yang Metal and the large intestine.
C. 8 (Gen) is Earth and the stomach-spleen.
D. 9 (Li) is Fire and the heart-small intestine.
E. 1 (Kan) is Water and the bladder-kidney.
F. 2 (Kun) is Earth/Fire and the pericardium-san jiao.
G. 3 (Zhen) is yang Wood and the gallbladder.
H. 4 (Xun) is yin Wood and the liver.

This pattern of Luo Shu reveals the meridian clock cycle. The Eight Extraordinary Channels will also be placed in
this pattern, which is integral in revealing the classic Eight Extraordinary Channel pairings.
Traditional Chinese medicine primarily is based on systems of correspondences, which reveal the relationships
between the universe and the human body.

Bridging the relationship between macrocosms and microcosms are classic Taoist cosmological diagrams, includ-
ing the He Tu and Luo Shu. Each diagram has profound applications in the theory and clinical practice of Chinese
medicine, including the classic pairings of the Eight Extraordinary Channels.

He Tu Diagram

Legend holds that Fu Xi found the He Tu diagram in the Xia dynasty. It is a profound diagram, with many applica-
tions in Taoist arts. This Taoist cosmological model contains energetic pairings that can be used to identify rela-
tionships in the practice of acupuncture. From an Eight Extraordinary Channel perspective, the He Tu provides the
theory for "coupled pairs."

In the He Tu, the top south is Fire and 2/7; the west (to the right) is 4/9 and Metal; the bottom is Water-north and
1/6; and the east-Wood is 3/8 and to the left. Each cardinal direction contains two numbers - one yang, one yin,
reflecting yin-yang in each direction.

In the center are five dots. Five represents the center, core, yuan or primordial; number patterns in each direction
are multiples of five, which is the Earth element. This diagram reveals that all elements, numbers and directions
originate from the center or earth. He Tu combinations relate to the number five (6-1=5; 9-4=5; 8-3=5; and 7-2=5).

He Tu Pairs

 1-6 combine to create Water

 3-8 combine to create Wood
 2-7 combine to create Fire
 4-9 combine to create Metal
These directions and their He Tu correspondences are the basis for the Eight Extraordinary Channel coupled pairs.

The He Tu is a Taoist model, which contains traditional Chinese medical theories of the systems of correspon-
dences. Parts of the human body are grouped into pairs. For instance, zang-fu, ankle-wrist, elbow-knee and shoul-
der-hip are "coupled pairings," and have significant clinical applications.
Luo Shu

The following diagram is the Luo Shu or "Nine Palaces," and was introduced in the first part of this series. The Luo
Shu presents an energetic sequence or pattern. In a previous article on the meridian clock, the Luo Shu provided the
energetic pattern for creating the order of the clock. The Eight Extraordinary Channels will be placed in this pro-
found energy formation and paired according to the He Tu. The pairings based on the He Tu reveal the classic pair-
ings of the Eight Extraordinary Channels presented by the legendary Xu Feng in the Ming dynasty. The essence of
these relationships is that they are based on He Tu (coupled pairs) correspondences.

Eight Extraordinary Channel Pairings

He Tu, Luo Shu and the Early and Later Heaven ba gua comprise integral energy formations used in the eight
branches of Tao. They also comprise tools and theories used to support the classic pairings of the Eight Extraordi-
nary Channels and their opening/confluent points. The classic pairings passed down by Xu Feng are the chong and
yin wei channels; du and yang qiao channels; ren and yin qiao channels; and dai and yang wei channels.

Chong Mai

The chong mai is referred to as the sea of blood, sea of arteries and veins, sea of 12 primary channels, sea of yuan
qi, primordial channel, ancestral channel, blueprint of life and thorough way channel.

Du Mai

The du mai is referred to as the sea of yang, governor and supervisor.

Ren Mai

The ren mai is referred to as the sea of yin, conception and directing channel.

Dai Mai

The dai mai is referred to as the girdle, belt, holding and binding channel, as well as the sea of ming men.

Yin Wei

The yin wei is referred to as the yin linking channel.

Yang Qiao

The yang qiao is referred to as the yang heel, accelerator of yang and yang walker vessel.

Yin Qiao

The yin qiao is referred to as the yin heel, accelerator heel and yin walker.

Yang Wei

The yang wei is referred to as the yang linking channel, preserver of yang and vessel of yang keeper.

Eight Extraordinary Channel Pairings Theory

This theory begins by sequencing the evolution of the Eight Extraordinary Channels as an energy network; it's their
energetic unfolding. In a similar way in Taoist cosmology and I Ching theory, Wu Ji births Yin-Yang, which pro-
duces the Four Forces, which birth the Eight Trigrams. (For more information, see the author's articles on I Ching
acupuncture.)

Four Seas (Four Core Channels)

 Chong Mai - yuan channel, sea of 12 primary meridians, primordial channel

 Du Mai - sea of yang, initiator of yin-yang dynamic
 Ren Mai - sea of yin, activated when yang initiates
 Dai Mai - binding channel, holds energy of the channels
Four Transporters (Transports and Assists the Core Channels)

 Yin Wei Mai - most yin of the four transporters

 Yang Qiao - most yang of the four transporters
 Yin Qiao - second-most yin
 Yang Wei - second-most yang
Note that the pattern flows from yin-yang.

1. Chong is the center and represents wu ji.

2. Du is most yang.
3. Ren is most yin.
4. Dai is second-most yang.
5. Yin wei is second-most yin (Pericardium 6 is jue yin).
6. Yang qiao is third-most yang (Bladder 62 is yang qiao).
7. Yin qiao is third-most yin (Kidney 6 is yin qiao).
8. Yang wei is fourth-most yang (San Jiao is shao yang).
Below is a hexagram from the I Ching and the corresponding positions of the Eight Extraordinary Channels.
This pattern is integrated into the classic Luo Shu and He Tu.

In this theory, place the Eight Extraordinary Channels into the Luo Shu. The pattern begins in the center palace
with the number 5, then northwest (6), west (7), northeast (8), south (9), north (1), southwest (2), east (3) and
southwest (4). Place the Eight Extraordinary Channels into the Luo Shu in the exact sequence listed above.

Follow the order of first, second, third, fourth, fifth, sixth, seventh and eighth.

Method

Place the Eight Extraordinary Channels in the Luo Shu and use the Luo Shu sequence.

1. The center (5) is the origin of the Luo Shu and all channels; it is empty.
2. Chong Mai is placed in the northwest (6).
3. Du Mai is placed in the west (7).
4. Ren Mai is placed in the northeast (8).
5. Dai Mai is placed in the south (9).
6. Yin Wei is placed in the north (1).
7. Yang Qiao is placed in the southwest (2).
8. Yin Qiao is placed in the east (3).
9. Yang Wei is placed in the southeast (4).
Once the Eight Extraordinary Channels are placed in the Luo Shu based on the sequence listed, they are paired
according to the He Tu pairs. Note the He Tu partners form the classic coupled pairings of the Eight Extraordinary
Channels.

He Tu pairings reveal the Eight Extraordinary Channel pairings:

1. 1/6, north and northwest: P 6 and Sp 4

2. 3/8, northeast and east: Lu 7 and K 6
3. 4/9, southeast and south: SJ 5 and GB 41
4. 2/7, southwest and West: BL 62 and SI 3
Classic Pairings and He Tu

 1-6 is Chong Mai and Yin Wei

 3-8 is Ren Mai and Yin Qiao Mai
 4-9 is Yang Wei and Dai Mai
 2-7 is Yang Qiao and Du Mai
Training in all branches of the Tao arts was common for legendary doctors of Chinese medicine, providing theory
to support many principles and applications in Chinese medicine. Training in Taoist alchemy, qi gong, feng shui,
the Chinese calendar, Chinese astrology, I Ching and acupuncture are guides to realizing the classic Eight Extraor-
dinary Channel pairings are based on the Luo Shu and He Tu. These two Taoist cosmological models are integral
systems of correspondences, revealing relationships between the Eight Extraordinary Channels and their applica-
tions in clinical practice.

Xu Feng was a master of acupuncture in the Ming dynasty and contributed to popularizing systems of correspon-
dences, including the Eight Extraordinary Channel pairings and the time-based systems Ling Gui Ba Fa and Zi Wu
Liu Zhu. These methods are sophisticated acupuncture applications that integrate macrocosms and microcosms.
Their principles are found in the classic Chinese medical text, the Nei Jing, a profound book of cosmology.
Your Body’s Energy Highways - The 12 Meridians

Over 5,000 years ago, the ancient Chinese discovered a subtle energy in the body
that can't be seen, felt or found with the 5 senses. Energy disturbances in the sub-
tle bodies precede the manifestation of abnormal patterns of cellular organization
and growth. Matter and energy are two different manifestations of the same pri-
mary energetic substance of which everything in the universe is composed includ-
ing our physical and subtle bodies. Matter, which vibrates at a very slow fre-
quency, is referred to as physical matter. That which vibrates at speeds exceeding
light velocity is known as subtle matter. Subtle matter is as real as dense or physi-
cal matter; its vibratory rate is simply faster. It is believed that two opposite ends
of the spectrum--yin, (the energy of earth), and yang, (the energy of heaven)--
combined with humans to create this vital force.
The Chinese discovered and identified twelve acupuncture meridians along which
this energy travels in the human body. Acupuncture meridians are like copper
traces on an electronic circuit board running throughout the body. They were
named by the life function associated with them. To the
majority of Western scientists, acupuncture meridians seem like imaginary struc-
tures because there are no published anatomical studies of the meridians in ortho-
dox medical journals to substantiate their existence. They prefer to believe that
nerve pathways constitute the true mechanism of acupuncture therapy. Meridians
are the pathways of the positive and negative energy power that carry on some of
the communication between the various parts of human beings.
Meridians connect specific teeth, organs, tissues, and, in fact, everything in the
body. These have been measured and mapped by modern technological methods;
electronically, thermatically and radioactively. Normal skin resistance over a
healthy point is 100,000 Ohms. With practice and awareness the meridians can be
felt. Through these meridians passes an invisible nutritive energy known to the
Chinese as Chi. The chi energy enters the body through specific acupuncture
points and flows to deeper organ
structures, bringing life-giving nourishment of a subtle energetic nature. Acupunc-
ture points have unique electrical characteristics which distinguish them from sur-
rounding skin.
These acupuncture points exist along the meridians. These points are electro-
magnetic in character and consist of small palpable spots that can be located by
hand, with microelectrical voltage meters and with muscle testing when they are
functioning abnormally. These 500 points, mapped and used for centuries to opti-
mize human performance, are connections between the positive and negative me-
ridians and functions of the body
 including internal organs and muscles. These points are useful not only in treat-
ment but also in diagnosis of disease states. Subtle magnetic chi currents flowing
through the acupuncture meridians are not electrical in nature, but they are able to
induce secondary electrical fields that create
measurable changes at the physical cellular level through the induction of secon-
dary electrical fields. These induced electrical fields are translated into DC-
current interactions from the higher energy meridians into the physical body and
affect primary bio-electronic processes that provide and
maintain coherence within the physical-cellular structure.
When the flow of life energy to a particular organ is deficient or unbalanced, pat-
terns of cellular disruption occur. Imbalances in the meridians can be detected by
feeling the pulses, but this ability can take up to 20 years to develop proficiently.

Meridian name (Chinese) Yin / Yang Hand Element Organ

/ Foot

Taiyin Lung Channel of Hand (手太阴肺经) Taiyin Hand Metal Lung (肺)
or Taiyin Lung Meridian of Hand (greater yin) (手) (金)

Shaoyin Heart Channel of Hand (手少阴心经) Shaoyin Hand Fire Heart (心)
or Shaoyin Heart Meridian of Hand (lesser yin) (手) (火)

Jueyin Pericardium Channel of Hand (手厥阴心包经) Jueyin Hand Fire Pericardium (心包)
or Jueyin Pericardium Meridian of Hand (absolute yin) (手) (火)

Shaoyang Sanjiao Channel of Hand (手少阳三焦经) Shaoyang Hand Fire Triple Heater (三焦)
or Shaoyang Sanjiao Meridian of Hand (lesser yang) (手) (火)

Taiyang Small Intestine Channel of Hand (手太阳小肠经) Taiyang Hand Fire Small Intestine (小肠)
or Taiyang Small Intestine Meridian of Hand (greater yang) (手) (火)

Yangming Large Intestine Channel of Hand (手阳明大肠经) Yangming Hand Metal Large Intestine (大腸)
or Yangming Large Intestine Meridian of Hand (yang brightness) (手) (金)

Taiyin Spleen Channel of Foot (足太阴脾经) Taiyin Foot Earth Spleen (脾)
or Taiyin Spleen Meridian of Foot (greater yin) (足) (土)

Shaoyin Kidney Channel of Foot (足少阴肾经) Shaoyin Foot Water Kidney (腎)
or Shaoyin Kidney Meridian of Foot (lesser yin) (足) (水)

Jueyin Liver Channel of Foot (足厥阴肝经) Jueyin Foot Wood Liver (肝)
or Jueyin Liver Meridian of Foot (absolute yin) (足) (木)

Shaoyang Gallbladder Channel of Foot (足少阳胆经) Shaoyang Foot Wood Gall Bladder (膽)
or Shaoyang Gallbladder Meridian of Foot (lesser yang) (足) (木)

Taiyang Bladder Channel of Foot (足太阳膀胱经) Taiyang Foot Water Urinary bladder (膀胱)
or Taiyang Bladder Meridian of Foot (greater yang) (足) (水)

Yangming Stomach Channel of Foot (足阳明胃经) Yangming Foot Earth Stomach (胃)
or Yangming Stomach Meridian of Foot (yang brightness) (足) (土)
The Meridian Cycle
Meridians are classified yin or yang on the basis of the
direction in which they flow on the surface of the body.
Meridians interconnect deep within the torso but we will work
with the part that is on the surface and is accessible to touch
techniques. Yang energy flows from the sun, and yang
meridians run from the fingers to the face or from the face to
the feet. Yin energy, from the earth, flows from the feet to the
torso, and from the torso along the inside (yinside) of the
arms to the fingertips. Since the meridian flow is actually one
continuous unbroken flow, the energy flows in one definite
direction, and
from one
meridian to
another in a well
determined
order. Since
there is no
beginning or end
to this flow, the
order can be
represented as a
wheel. The flow
around the
wheel follows
the meridian
lines on the
body in this
order:
from torso to fingertip (along inside of arm--yin)
from fingertip to face (along outside/back of arm--yang)
from face to feet (along outside of leg--yang)
from feet to torso (along inside of the leg--yin)
Three times through this four-step process covers the twelve
major meridians.
Lung Meridian of the Hand
Metal Element
Heart Meridian of the Hand
Fire Element
Pericardium Meridian of the Hand
Fire Element
Triple Heater (San Jiao) Meridian of the Hand
Fire Element
Small Intestine Meridian of the Hand
Fire Element
Large Intestine Meridian of the Hand
Metal Element
Spleen Meridian of the Foot
Earth Element
Kidney Meridian of the Foot
Water Element
Liver Meridian of the Foot
Wood Element
Gallbladder Meridian of the Foot
Wood Element
Bladder Meridian of the Foot
Water Element
Stomach Meridian of the Foot
Earth Element
Useful tool and guide to using the 8 section brocade for specific health benefits
Lung Meridian (Hand)

Meridian Flow: Toward the thumb from the inside edge of the front of the shoulder.

Companion Organ:
Large Intestine

EFT Point: THUMB Psychological Qualities of Balance:

Compassion, good survival instinct, instinct and intuition, free will, individuality, positive outlook, endurance.
Psychological Qualities of Imbalance:
Sorrow, resentment, worry, anguish, claustrophobia, inflexibility (both body and mind), pessimism, nostalgia.

Large Intestine Meridian (Hand)

Meridian Flow: Beginning either side of the nostrils running across the shoulder and down the arm to the index
finger.

Companion Organ:
Lung

EFT Point: INDEX FINGER Psychological Qualities of Balance:

Compassion, good survival instinct, instinct and intuition, free will, individuality, positive outlook, endurance. As
per the lung and metal element. Psychological Qualities of Imbalance:
Sorrow, resentment, worry, coughing, anguish, claustrophobia, inflexibility (both body and mind), pessimism, nos-
talgia. Stubbornness, holding on.

Stomach Meridian (Foot)

Meridian Flow: From under the eye up and around the side of the face – then down the torso ending in the second
toe.

Companion Organ:
Spleen (and pancreas)

EFT Point: UNDER EYE Psychological Qualities of Balance:

Stable centered emotions, confidence, good taste, an understanding of appropriate behavior, a sense of trust, con-
sidered thought and action. Psychological Qualities of Imbalance:
Anxiety, worry, skepticism, poor confidence. feelings of suspicion or mistrust.

Spleen Meridian (Foot)

Meridian Flow: From the big toe, up the inside of the leg, toward the shoulder and down to finish on the side un-
der the arm

Companion Organ:
Stomach

EFT Point: UNDER ARM Psychological Qualities of Balance:

Reasoning abilities, memory, a clear thought process, honest introspection, opinion, loyalty, willpower, sense of
satisfaction/achievement, ideas & creativity, expressing sympathy. Psychological Qualities of Imbalance:
Worry, poor concentration, forgetfulness, cloudy thought process, vacillation, addiction, attachment, obsession,
gluttony, jealousy, self-pity, strong concern about opinions of others, stubbornness, vanity.
Heart Meridian (Hand)

Meridian Flow: From under the arm-pit down the arm to the back of the little finger (towards the ring finger)

Companion Organ:
Small Intestine

EFT Point: LITTLE FINGER Psychological Qualities of Balance:

Tranquility, gentleness, emotional balance, spirit, love, integrity, optimism, emotional and spiritual growth, zest for
life, control of thoughts and senses, conscience, wisdom. Psychological Qualities of Imbalance:
The heart is the ruler of all emotions. Hysteria, erratic behavior, alternating joy and melancholy, dullness, yearning
for love, jealousy, sorrow.

Small Intestine Meridian (Hand)

Meridian Flow: From the end of the little finger up the outside of the arm, over the shoulder ending in front of the
ear.

Companion Organ:
Heart

EFT Point: KC (side of hand) Psychological Qualities of Balance:

Memory, ability in making decisions, clarity of thought. Psychological Qualities of Imbalance:
Forgetfulness, indecision, unclear thought process. Restlessness and difficulty in expressing emotions.

Bladder Meridian (Foot)

Meridian Flow: Begins at the corner of the eye, continues over head, down back and legs, ending on small toe.

Companion Organ:
Kidney

EFT Point: EYEBROW Psychological Qualities of Balance:

Caution, restraint, determination, will power, ambition. Psychological Qualities of Imbalance:
Fear, lack of confidence, nervousness, fear of being submerged or overwhelmed, strained nerves, hypersensitivity
(both physical and emotional).

Kidney Meridian (Foot)

Meridian Flow: Begins in the centre of the sole of the foot, travels up in-side leg to collar bone.

Companion Organ:
Bladder

EFT Point: COLLARBONE Psychological Qualities of Balance:

Restraint, humility, organizational skills, will power, ability to concentrate, good imagination, ideas, self-
preservation, zest for living, ability to control the mind and avoid unwise action, determination, respect and rever-
ence, courage, confidence, sense of security. Psychological Qualities of Imbalance:
Fear, hesitancy, no zest for life, poor willpower, guilt, nervousness, lack of confidence, depression, trembling,
would rather run from situations than deal with them.
Pericardium Meridian (Hand)

Meridian Flow: From the chest down the arm to the middle finger.

Companion Organ:
Triple Warmer

EFT Point: MIDDLE FINGER Psychological Qualities of Balance:

Love, happiness, contentment, warmth and concern in relationships, enthusiasm. Psychological Qualities of Im-
balance:
Sadness, sorrow, grief, self– absorption, coldness, lack of concern, poor relations with others, lack of enthusiasm.
Poor sleep habits, hysteria, hysterical or cackling laughter, abnormal emotional responses, hyper-sensitivity.

Triple Warmer Meridian (Hand)

Meridian Flow: From the ring finger up the back of the arm, over the shoulder ending above and to the outside of
the eye.

Companion Organ:
Pericardium

EFT Point: GAMUT Psychological Qualities of Balance:

Sociable nature, ability to work well in groups, platonic friendships, personal warmth, sense of humor, liking for
others. Psychological Qualities of Imbalance:
Unsociable nature, standoffish, lack of humor, prefers isolation to group co-operation, poor decision making abili-
ties, forgetfulness, rambling thoughts.

Liver Meridian (Foot)

Meridian Flow: From the inside corner of the big toe, up the inner side of the leg across to above the waist ending
under the chest.

Companion Organ:
Gall Bladder

EFT Point: UNDER BREAST Psychological Qualities of Balance:

Drive, planning and starting skills, endurance, good reflexes, perseverance, spiritual enquiry and maintenance,
quick and clear intellect, agreeable disposition, organizational abilities, ambition, patience, sense of well-being.
Psychological Qualities of Imbalance:
Anger, depression, impatience, short temper, hatred, jealousy, self-insistence, insecurity, attachment to strong opin-
ions (even when wrong), power-hungry, over ambitious, con-trolling, cursing and shouting.

Gall Bladder Meridian (Foot)

Meridian Flow: From the outside of the eye around the ear up and forward over the head before doubling back to
travel down the body ending in the fourth toe.

Companion Organ:
Liver

EFT Point: SIDE OF EYE Psychological Qualities of Balance:

Good decision making abilities, impetus, inspiration behind decisions. Psychological Qualities of Imbalance:
Irritability, rage, bitterness, constant sadness. Anger of the sort that leads to irrational or hasty decisions. Allergies.