The Meridians and Acupuncture Techniques of Jinhuo Bamboo [Acupuncture Chapter 1]

Meridians and collaterals are two different parts. Meridians are vertical trunk lines, and collaterals are horizontal twigs. Meridians and collaterals are the main body of meridians. There are also several attached parts. , there are internal organs, and externally there are tendons and skin, which form the system of meridians.

The twelve main meridians are the main trunks for the passage of Qi and blood. The twelve meridians originate from the main meridians and circulate in them. in the body to assist the deficiency of the main meridians circulation; the eight extraordinary meridians intersect between the twelve main meridians to regulate the profit and loss of Qi and blood in the main meridians; the fifteen collaterals run separately on the body surface to strengthen the connection between the main meridians; countless The collaterals and sun collaterals are all over the body like a snare, and play the role of infiltrating and irrigating all parts; thus forming a meridian system that circulates qi and blood and communicates with the inside and outside. It must be pointed out that the meridians and skin are only penetrated by the qi of the meridians. Some of the tissues nourished by meridians cannot represent the entire part connected by meridians on the body surface. In fact, the five senses, nine orifices, limbs, and bones on the outside of the human body all rely on the nourishment of meridians.

The distribution pattern of the twelve main meridians

The pattern of the up and down distribution of the meridians of the limbs is related to the position of the five internal organs and the relationship between the exterior and interior of the organs. The heart, lungs, and envelope are located above the chest and diaphragm, so their meridians are located above the chest and diaphragm. It is distributed in the upper limbs; and because the internal organs are yin, they run along the inner side of the arm. Based on the relationship between the exterior and interior of the internal organs, the fu organ meridians follow the internal organs, so the small intestine, large intestine, and triple burner meridians are also distributed in the upper limbs. The internal organs are yang, so these three fu organ meridians are. , it is distributed on the outside of the arm. For the same reason, the liver, spleen, and kidney are located below the chest and diaphragm, so these three meridians are distributed on the inside of the lower limbs. It is distributed on the outside of the lower limbs.

The main meridians of the head are the six yang meridians, the shaoyang of the hands and feet are distributed on the sides of the head, the yangming of the hands and feet are distributed on the face, and the yang of the feet are distributed on the back and top of the head. The yang of the hands is distributed on the cheeks and cheeks.

The distribution pattern of the meridians of the trunk is that the back is yang, and the yang meridian is distributed in the waist and back; the abdomen is yin, and the yin meridian is distributed in the chest and abdomen. It is the area where the three yangs of the hands are distributed; the waist and back is the area where the foot yang is distributed; the foot shaoyang is distributed on the side and abdomen between the back and the abdomen; the more special one is the stomach meridian of foot yangming, which although it belongs to the yang meridian, it is distributed in the yin meridian. The abdomen. My understanding of this is: because the stomach meridian belongs to the Wu earth, which is five in the "number of life", the earth has Kunde and is the mother of all things. It is in the center and has the role of governing the four directions. The yang meridian has the negative meaning of Kunmu, so the stomach meridian is in the abdomen.

The twelve meridians are related to the internal organs. The yang meridians all belong to the internal organs, and the yin meridians all belong to internal organs. This collateral relationship, combined with the circulation of the twelve meridians in the body, strengthens the connection between the organs and maintains normal physiological functions. However, it also affects each other pathologically. For example, the hand Taiyin belongs to the lung collateral, large intestine, and hand Yangming. The large intestine connects the lungs, interconnecting the exterior and interior, and communicating Qi to each other. If the lungs are affected by wind and cold, it can spread to the large intestine and cause intestinal wind bleeding or diarrhea. Another example is that the hand Shaoyin belongs to the heart network and the small intestine, and the hand Taiyang belongs to the heart. The small intestine connects the heart, so the heart and the small intestine are also the exterior and interior, and can communicate with each other. For example, when the heart fire is strong, the small intestine can be injected, and yellow and red urine is common. For example, the spleen and stomach are exterior and interior, and when the spleen is not good, The water and grain qi in the stomach is difficult to transfuse; the kidneys and bladder are exterior and interior, and if kidney qi is not transformed, the bladder fluid cannot come out; the liver and gallbladder are exterior and interior, so when liver yang becomes hyperactive, gallbladder fire often interferes with it.

The direction and flow rules of the twelve meridians

The rules of the circulation direction of the twelve main meridians, "Lingshu·Nishun Fat and Thin" chapter says: "The three yins of the hand come from the internal organs. The three yangs of the hands go from the hands to the head; the three yangs of the feet go from the head to the feet; the three yin of the feet go from the feet to the abdomen. "If we divide the twelve meridians into those running from the limbs to the trunk (centrality) and from the body. The two major categories of trunk to limbs (telecentric), the three yang of the hands and the three yin of the feet belong to the former, while the three yin of the hands and the three yang of the feet belong to the latter. If you raise your hands, all the yin meridians will go upward, and all the yang meridians will go downward. As long as you remember the four words "yin rises and yang falls", you can master the directions of the twelve meridians.

The direction of the meridians is very important in acupuncture for replenishing and purging. When using the "Ying Sui Method", you must first examine the direction of the meridians in the forward and reverse directions before acupuncture is performed. Otherwise, the direction of the meridians will not be corrected. There is no basis for dividing and following, so there is no way to talk about the method of replenishing deficiency and purging excess.

The twelve meridians are connected to each other in the following two aspects: the twelve main meridians are the main sources of qi and blood circulation. Paths, therefore, must be connected to each other in forward and reverse directions to form a connected whole, so that Qi and blood can flow in sequence.

In addition to the direct and reverse connection of the twelve main meridians, the three yin meridians and the three yang meridians with the same name on the hands and feet are also connected with each other. Therefore, if the twelve meridians are compressed and viewed, they are actually the six meridians. This relationship has an impact on the physiology and pathology of the human body. For example, the Qi of the heart and kidneys must intersect, which is the relationship between the Shaoyin of the hands and feet; the spleen and essence disperse and return to the lungs, which is because of the characteristics of the Taiyin of the hands and feet; the reason why the envelope fire attaches to the liver and gallbladder is because the Jueyin of the hands and feet are connected. Because of the company. In terms of pathology, as mentioned above, the Six Meridians of Febrile Disease are treated dialectically based on this.

The relationship between the external and internal yin and yang of the twelve meridians and the five elements

The relationship between external and internal yin and yang: The classification of yin and yang of the twelve meridians is that the internal organs are yin, the fu organs are yang, and the yang is external On the outside, Yin is on the inside. The twelve meridians belong to the six internal organs and the six internal organs, so the internal organs are all yang-based, and the internal organs are all yin-based. The origin of the external and internal meridians: In the body, ① The relationship of the meridians makes the internal organs of the organs connected with each other. ②The twelve meridians form the Liuhe, and the yin meridians merge into the yang meridians, strengthening the connection. Outside the body, ① the other meridians of the superficial meridian enter the inner meridian, and the other meridians of the inner meridian enter the outer meridian. ②The ends of the twelve main meridians, the inner and outer meridians, are connected to each other. Therefore, the surface and interior of the meridians actually illustrate the role of the pairing of yin and yang and the mutual ventilation of the twelve meridians. Clinically, when selecting acupoints along the meridians for acupuncture, the external and internal meridians can be used in conjunction, which is called the method of matching external and internal acupoints. If the original acupoints of the diseased meridian and the collateral points of the external and internal meridians are selected and combined at the same time, it is the host-guest original collateral acupoint matching method commonly used by the ancients.

The relationship between the five elements: The attributes of the twelve meridians and the five elements are based on the method of matching the five internal organs with the five elements. The most prominent one is that the twelve meridians, in addition to matching the Five Elements themselves, also include sixty-six Five Elements points on the limbs below the elbows and knees (also known as Wushu points or Benshu points). This is based on the principles of the derivation of yin and yang and the five elements among the five elements. It is used to explain the physiological effects of mutual promotion and mutual restriction between the organs and meridians, as well as the pathological phenomena of multiplication and insult, and restraint in life. It is also used as Basis for guiding acupuncture prescription and acupoint matching. The Zimu Replenishing and Reducing Method in "Difficulties: Sixty-Nine Difficulties" and the purging south and replenishing method in "Seventy-Five Difficulties" are the basis for acupoint allocation (see "Clinical Experiences of Acupuncture" for details). Clinically, the relationship between the Five Elements acupoints and the properties of meridians is used to treat diseases, and the results are often satisfactory. Recently, Shanghai No. 2 Tuberculosis Hospital conducted more than a dozen experiments on acupuncture treatment for pulmonary tuberculosis, using methods such as nourishing water and purging fire (buoying Chize and Xieyuji acupoints), solidifying gold to protect against insult (buoying Feishu and Zhongfu acupoints) and cultivating soil to generate metal. (Building Taiyuan point) method, combined with taking the Five Elements points of the lung meridian for treatment, more than half of the patients achieved curative effect quickly.

The chapter "Lingshu·Basic Zang" says: "The meridians move the blood and qi, support yin and yang, moisturize the muscles and bones, and sharpen the joints." "Lingshu Hai Lun" also says that "the twelve meridians belong to the internal organs and the external collaterals are in the limbs and joints." It can be seen that the physiological functions of meridians can be roughly divided into two aspects.

The first is the role of Tongyingwei Qi and blood. "Lingshu Ying Health Association" chapter says: "People receive Qi from the grains, which enter the stomach and pass to the lungs. The five internal organs and six internal organs are all used to receive Qi. The clear ones are Ying, and the turbid ones are Wei. The Ying is in the pulse. The guard is outside the pulse, and the camp is endless, and the assembly is restored at fifty, and the yin and yang are connected, like a ring without any reason." "Lingshu·Xieke" chapter says: "Yingqi secretes its body fluid, injects it into the pulse, turns it into blood, nourishes the four ends, and injects the five internal organs and six organs, so as to be counted." It can be seen that Yingqi is blood energy. Ying Qi (or Blood Qi) circulates within the meridians and plays the role of irrigating the internal organs and moisturizing the four ends externally. The force that promotes the circulation of Ying Qi is called "Zong Qi". "Lingshu Xieke" also says: "Zong Qi accumulates in the chest, comes out of the throat, and penetrates the heart meridians for breathing." Therefore, when a person exhales, the pulse will move again, and the Qi will move three inches. When he inhales, the pulse will move again. When he exhales, he will become one breath. Body, Ying Qi also circulates around the whole body. A normal human body breathes 13,500 breaths a day and night, the Qi travels eight hundred and ten feet, and Ying Qi circulates throughout the body fifty times (see "Lingshu Fifty Yings"). In addition, the circulation of Ying Qi also has certain paths and moments of ups and downs. At Yin hour, it exits the Zhongjiao meridian and injects it into the Taiyin lung meridian of hand. At Mao hour, it enters the large intestine meridian of Hand Yangming. At Chen hour, it enters the foot Yangming stomach meridian. In this way, the twelve earthly branch and hour are assigned to the twelve meridians. On the next day, at Chou hour, it is injected into the Liver meridian of foot Jueyin. Return to the lung meridian. This method of combining the ups and downs of Qi and blood at one time or another is called the "Nazhi method" and is the basis of the Ziwu Liuzhu method. In addition, there is another circulation path, which starts from the segment of Ren channel on the neck, enters the Du channel, ascends to the top and goes down, bypasses the pudenda, returns to the thoracoabdominal section of Ren channel, and injects into the lungs (see "Lingshu·Yingqi" chapter).

Wei Qi travels outside the pulse, traveling at 25 degrees of yang during the day, and 25 degrees of yin at night, and the day and night combine to 50 degrees. The order of its circulation: On the first day of the week, the yin is exhausted, and the yang energy exits the eyes, disperses through the six yang meridians of the hands and feet, and at night, injects the foot Shaoyin into the five internal organs, passes through the kidneys, heart, lungs, liver, and spleen, then re-injects into the kidneys, and merges into the eyes. , transmission and distribution cycle (see "Lingshu Wei Qi").

The second is the unified role of communication inside and outside. The meridian system is based on the twelve main meridians, and cooperates with the twelve meridians, the eight extra meridians and the whole body collaterals to form a whole that supports the circulation of Qi and blood. Internally it connects the internal organs, externally it includes the limbs, bones, muscles, skin and flesh, and the five senses and nine orifices. It closely connects all parts of the human body, organs and organs, organs and organs, five senses and internal organs, limbs and trunk, forming a unified organism.

1. The pathological relationship between meridians and internal organs

"Suwen·Miao Ci Lun" says: "When evil comes to the body, it must first leave it behind in the skin and leave it behind." If it goes away and enters the grand meridians, if it stays and does not go away, it will go into the collateral channels, which are internally connected to the five internal organs and scattered in the intestines and stomach. Both yin and yang are felt, and the five internal organs are injured. This evil enters through the skin and is extremely inferior to the five internal organs." From this quotation, we can see that the transmission of external evils to the internal organs must go through the conduction of the meridians. This is a pathological change "from outside to inside". However, if the evil energy is too strong, it can directly penetrate the internal organs, or if the internal organs themselves are diseased, it can also involve the meridians and cause morbidity. For example, "Lingshu·Patterns of Evil Qi and Internal Organ Diseases" records that "people with small intestine disease... experience heat in front of the ears", "people with bladder disease... experience heat in the shoulders", etc. "Suwen Zangqi Fa Shi Lun" also records: "In patients with liver disease, pain under both flanks causes pain in the lower abdomen", "In patients with heart disease... there is pain in both arms", "In patients with spleen disease... there is fullness in the abdomen", "In patients with lung disease... , "shoulder and back pain", "kidney disease patients...pain in the abdomen and lower abdomen", etc. are all related to the lesions of the meridians. This is why diseases of the twelve meridians and fifteen collaterals recorded in "Lingshu Meridians" often have symptoms of internal organs.

2. The pathological relationship between meridians and the five senses and nine orifices

The five senses and nine orifices are all distributed by meridians and receive nutrition from Qi and blood. Therefore, stagnation of qi and blood in the meridians, or external evils passing through the meridians, can also cause diseases of the five senses and nine orifices. For example: toothache and nosebleeds caused by large intestine meridian disease; mouth, throat and lip gizzards caused by stomach meridian disease; strong and painful tongue caused by spleen meridian disease, all are explained by this reason.

3. The pathological relationship between meridians and limbs

The muscles, bones, skin and flesh of the limbs must also rely on meridian qi for nourishment, so if the meridians are affected by evil, the limbs will inevitably become sick. For example, dryness of the meridians and airways is caused by deficiency of the underlying meridians. Another example is the lung meridian disease, which causes pain in the front and back of the arm; the large intestine meridian disease, which causes pain in the big and subdigits; the stomach meridian disease, which causes pain in the Qi, femoral, abdominal, and outer ribs, etc.

4. The reversal of meridian qi

If the qi in the meridians is disordered, the Yingwei qi and blood will not flow normally, and the meridians will be blocked, which can cause internal organs, five sense organs, limbs, Sickness appears in the trunk, etc. In the "Lingshu Meridian" chapter, the movement of the lung meridian and the heart meridian is called "arm jue"; the movement of the stomach meridian is called "shu jue"; the movement of the gallbladder meridian is called "yang jue"; the movement of the bladder meridian is called "yang jue"; The disease caused by the movement of the kidney meridian is called "ankle syncope"; the disease caused by the movement of the kidney meridian is called "bone syncope". These are all examples. In addition, "Suwen·Jue Lun" has a special article on the symptoms of Jue syndrome in the twelve meridians, which also falls into this scope.

5. The end of the meridians

Once the meridians of a certain organ lose its function, the functions of the organs and limbs it controls will inevitably fail. In this case, if the yin, yang, and six meridians appear simultaneously, death will occur within a few seconds. There are detailed records in "Lingshu·Meridians" and "Sujian·Diagnosis of Key Meridians", which can be used as a reference.

The function of acupuncture is pointed out in the chapter "Lingshu Nine Needles and Twelve Origins": "to unblock the meridians and regulate the blood and Qi", which is mainly to regulate Qi. Regulating Qi refers to adjusting the Qi mechanism of the body’s internal organs and meridians. Analyzed from the perspective of functions, it includes three aspects: waiting for (promoting) Qi, promoting Qi, and tonifying and reducing Qi. The so-called climatic and qi-enhancing methods are methods to promote acupuncture to gain qi. Any acupuncture technique must be performed on the basis of gaining qi to be effective. The so-called circulation of qi is a method to promote the circulation of qi and blood directly to the disease site. Yang Jizhou once said: "If someone is sick and has traveled far away, he must first use Qi to reach the place where the disease is." Therefore, it is often used clinically when acupoints are selected near or far away from the disease place for treatment. As for tonic and diarrhea, it is a treatment measure designed to target the deficiency and excess nature of the disease. There is also the flat tonic and flat diarrhea method, which is a method with a relatively mild amount of stimulation and also belongs to the scope of tonic and diarrhea.

1. Claw cutting method