Loading...
Chapter 8 of 16
奇经八脉考
Holistic Paraphrase
The Chong Meridian is known as the "Sea of the Meridians" (Meridian Sea) and is also called the "Sea of Blood." The ancients held that it, along with the Ren Meridian (Conception Vessel), originates in the Uterine Cell (the location of the uterine chamber within the lower abdomen). The portion that surfaces along the body begins at Qichong Point (also known as Qijie or Qi Street, located two cun lateral to the border of the pubic hair on the lower abdomen, at the pulsating point beside the transverse bone, belonging to the Stomach Meridian of Foot-Yangming), travels between the Stomach Meridian of Foot-Yangming and the Kidney Meridian of Foot-Shaoyin, and ascends along the abdomen.
It sequentially passes through Henggu, Taihe, Qixue (also known as Baomen and Zihu), Siman, Zhongzhu, Huangshu, Shangqu, Shiguan, Yindu, Tonggu, Youmen, and finally ascends flanking both sides of the Juque Point at a depression five fen lateral, dispersing at the chest. The ancients recorded that this superficial route passes through a total of twenty-four points.
According to the Miraculous Pivot (Lingshu): The Chong and Ren Meridians both originate in the Uterine Cell and ascend along the interior of the spine, serving as the Sea of the Meridians. The portion that surfaces externally ascends along the right side of the abdomen, converges at the throat, and branches to connect with the lips and mouth. If blood and qi are abundant, they can nourish the skin and warm the muscles; if the blood aspect is particularly abundant, it permeates the skin and promotes the growth of body hair. In women, because qi is relatively in excess and blood is relatively deficient, with repeated blood loss through menstruation, both the Chong and Ren Meridians become damaged, and the meridians fail to nourish the lips and mouth—hence women do not grow beards. In those who have undergone castration, because the "Ancestral Sinews" (genitalia) have been damaged, affecting the Chong and Ren, the blood is drained and cannot be restored, the skin becomes internally congested, and the lips and mouth fail to receive nourishment—hence they also do not grow beards. In those with congenital underdevelopment of the reproductive organs ("Tian Huan" or natural eunuchs), it is not due to blood loss, but because the Ren and Chong are not flourishing, the Ancestral Sinews are not strong, qi exists without blood, and the lips and mouth fail to receive nourishment—hence they too do not grow beards.
According to the Plain Questions · Treatise on Water and Heat Acupoints (Suwen · Shuirexue Lun): The three yin meridians converge and bind at the feet, with one line above each ankle. This is the descending pathway of the Kidney Meridian, named Tai Chong (Great Thoroughfare).
Wang Bing's commentary states: The Kidney Meridian merges with the Chong Meridian and descends together, converging at the foot and becoming abundant—hence the name "Tai Chong." Another interpretation: The Chong Meridian originates at Qichong and surges upward directly—hence it is called "Chong."
According to the Plain Questions · Treatise on the Separation and Union of Yin and Yang (Suwen · Yin Yang Li He Lun): When the sage faces south, the front is called Guangming and the back is called Tai Chong. The place where Tai Chong is located is named Shaoyin; the Chong Meridian lying below is named Taiyin.
Wang Bing's commentary states: The heart is in the south, so the front is called Guangming; the Chong Meridian is in the north, so the back is called Tai Chong. The Foot-Shaoyin Kidney Meridian merges with the Chong Meridian and becomes abundant—hence Tai Chong. The two meridians unite, forming an interior-exterior relationship. The Chong Meridian lies below the spleen, hence "the Chong lying below" is named Taiyin.
The Miraculous Pivot records a dialogue: The Yellow Emperor asked, "Why does the Shaoyin Meridian alone travel in the lower part?" Qi Bo replied, "This is not so. The Chong Meridian is the Sea of the Five Viscera and Six Bowels. Its ascending portion emerges at the Hang Sang (upper pharynx), permeating all yang meridians and infusing the various essences; its descending portion enters the great collateral of Shaoyin, arising below the kidneys, emerging at Qijie, traveling along the medial aspect of the thigh, obliquely entering the popliteal fossa, coursing hidden along the medial side of the tibia, traveling parallel with the Shaoyin Meridian, descending behind the medial malleolus, and entering the sole of the foot. Its branch, traveling parallel with the Shaoyin Meridian, permeates the three yin meridians, enters obliquely at the ankle, emerges from its hidden course, and returns to the dorsum of the foot, following the dorsum into the spaces between the great toes, permeating the various collaterals to warm the muscles of the lower leg. Hence this meridian constantly pulsates. If the collateral vessels become congested, the pulse on the dorsum of the foot ceases to move; when it ceases to move, cold reversal (jue cold) ensues."
Wang Haicang said: The Ministerial Fire of the Sanjiao (Triple Burner) of Hand-Shaoyang is one viscus; the right kidney's Mingmen (Life Gate) is the Ministerial Fire, and the Pericardium also governs Ministerial Fire—their pulses can be examined together. The kidney is the gate of vital qi; qi emerges and governs below the navel, dividing into three branches. The ascending branch flanks the navel and rises, passing through Tianshu, ascending to Danzhong between the two breasts—this is where the Original Qi is anchored. There is also a branch of the Foot-Taiyang Sanjiao (distinct meridian), which merges with the main Foot-Taiyang pathway, enters to bind the bladder and constrain the lower burner. The Sanjiao runs from head to heart, heart to navel, and navel to feet, dividing into upper, middle, and lower burners; in essence, it is the One True Primordial Qi. Hence the saying "has a viscus without a bowel." The Pulse Classic (Maijue) states: The Sanjiao has no concrete form, bearing only a name, lodged in correspondence with the chest and diaphragm. Another theory holds that the Sanjiao viscus resides in the Qi Street, with the upper burner at the upper stomach opening, its governance at Danzhong; the middle burner at the stomach duct, its governance beside the navel; the lower burner below the navel at the upper opening of the bladder, its governance at the navel. The classics state: Original Qi is the special envoy of the Sanjiao, and the Dynamic Qi between the Kidneys is the One True Primordial Qi, divided into three pathways; it is the foundation of human life and the root of the Twelve Meridians.
Li Shizhen commented: The Sanjiao is the functional manifestation of Mingmen, interconnecting with the Chong, Ren, and Du (Governor) Meridians—hence it is discussed here.
The Chong Meridian as the "Sea of Blood" and "Sea of Meridians": The ancients regarded the Chong Meridian as the hub where the body's qi and blood converge and are regulated—governing both blood and controlling all meridians, embodying the holistic view that "blood is the mother of qi, and qi is the commander of blood." The Chong and Ren sharing the same origin in the Uterine Cell indicates its intimate connection with reproduction, menstruation, and fertility functions.
The Chong Meridian's pathway connects above and below, permeating the three yin and three yang: The original text repeatedly emphasizes that the Chong ascends "permeating the yang and infusing the essences" and descends "permeating the three yin" and "warming the muscles of the lower leg." This reflects that the Chong is not an isolated channel but a functional trunk line constructed by the ancients that runs vertically through the body, connecting interior and exterior, linking viscera and limbs.
"Tai Chong" as the manifestation of the Kidney Meridian uniting with the Chong Meridian: Wang Bing's commentary points out that "Tai Chong" does not refer solely to the Chong Meridian, but to the heightened pulse energy formed by the convergence of the Chong and Foot-Shaoyin Kidney Meridians in the lower burner. This embodies the theoretical characteristic that "the Chong Meridian is subordinate to Yangming yet also unites with Shaoyin"—the function of the Chong depends on the combined support of kidney essence and Yangming qi and blood.
Facial hair growth related to Chong and Ren qi and blood: The ancients compared three groups—women, eunuchs, and natural eunuchs (Tian Huan)—to explain that hair growth around the lips requires the full upward nourishment of Chong and Ren qi and blood. This is not merely superficial observation of hair but connects sexual characteristic development and reproductive function with the flourishing or decline of the Chong and Ren, embodying the diagnostic principle that "what is within must manifest without."
The Sanjiao, Mingmen, and their interconnection with Chong, Ren, and Du: Li Shizhen discussed the Sanjiao, Mingmen, and Original Qi together with the Chong, Ren, and Du, holding that the One True Primordial Qi divides into three pathways and serves as the root of the Twelve Meridians. This reflects the integrative understanding among Ming-dynasty physicians of "the fundamental driving force of life"—the Chong Meridian is not merely the Sea of Blood but also an important channel for the distribution of Original Qi.
The "Sea of Blood" function of the Chong Meridian bears some analogy to the regulation of menstruation and reproductive function by the reproductive endocrine axis in modern medicine. The ancients' observation that menstrual blood loss affects nourishment of the lips and mouth indicates their recognition of a holistic connection between the reproductive system and the body's overall qi and blood status.
However, it must be candidly stated: no independent anatomical entity has been found corresponding to the meridian pathways. Modern research tends to regard the meridians as a systematic model through which the ancients conceptualized nerves, blood vessels, lymphatics, fascia, and functional regulatory networks. The Chong Meridian's extensive connections "permeating the yang above and infusing the three yin below" can be understood as a holistic description of the body's mechanisms for coordinating function between upper and lower, interior and exterior.
As for "the pulse on the dorsum of the foot constantly moves; if the collateral vessels become congested, it ceases to move; when it ceases to move, cold reversal ensues"—this description closely approximates the modern medical understanding of the dorsalis pedis pulse and peripheral circulatory disorders. Though the ancients explained this through "congestion of the Chong Meridian's collateral vessels," their mechanism differs from modern understanding, yet the observed phenomena are objective and real, demonstrating the ancients' keen grasp of the relationship between pulse and limb temperature.
Theories such as "the Sanjiao has a viscus without a bowel" and "the Sanjiao has no form" belong to the functional models of TCM theory and cannot be mapped one-to-one onto modern anatomical organs. They are closer to holistic generalizations of the body's fluid metabolism, qi movement, and energy distribution systems, rather than specific organs.
Prioritize warmth in the lower burner: The ancients held that the Chong Meridian originates in the lower abdomen and Uterine Cell, associated with kidney qi and the Sea of Blood. In daily life, avoiding prolonged cold exposure to the lower back, abdomen, and feet helps preserve the smooth flow of qi and blood.
Eat with moderation and protect the source of qi and blood: The Chong Meridian is the Sea of Blood; blood originates from the grain and nutrient essence transformed by the spleen and stomach. Regular meals, avoiding overeating, and reducing raw, cold foods are fundamental ways to protect qi and blood.
Maintain emotional equilibrium and avoid overexertion: TCM holds that emotional disturbance and excessive fatigue both silently deplete qi and blood. Moderate rest and emotional stability have positive effects on the body's overall regulation of qi and blood.
Women should rest during menstruation: The ancients observed that menstrual blood loss can harm the Chong and Ren. Although this cannot be equated with modern medicine, avoiding excessive fatigue during menstruation and keeping the lower back and abdomen warm remain reasonable aspects of traditional wellness practice.
Moderate exercise promotes the circulation of qi and blood: The descending pathway of the Chong Meridian warms the lower leg, suggesting that lower-limb activity benefits the circulation of qi and blood. General forms of exercise such as walking and gentle stretching can serve as daily wellness references.
Related Concepts:
Further Reading:
This content is based on classical Chinese medicine texts and is provided solely for traditional cultural study and research. It does not constitute any form of medical diagnosis, prescription, or treatment advice. If you are unwell, please seek prompt medical attention.