{"id":6449,"date":"2011-12-20T08:00:42","date_gmt":"2011-12-20T13:00:42","guid":{"rendered":"http:\/\/yang-sheng.com\/?p=6449"},"modified":"2012-01-01T20:34:43","modified_gmt":"2012-01-02T01:34:43","slug":"scientific-qi-exploration-3","status":"publish","type":"post","link":"https:\/\/yang-sheng.com\/?p=6449","title":{"rendered":"Scientific Qi Exploration-Meridians and Organs. Yin Organs"},"content":{"rendered":"

Scientific Qi Exploration. Part 17a. <\/strong><\/p>\n

Meridians and Organs. Yin Organs<\/strong><\/h2>\n

by Marty Eisen Ph.D.<\/strong><\/p>\n

1.\u00a0Introduction<\/strong><\/p>\n

First, the Chinese concepts of Meridians and Organs will be introduced in a series of articles. Then, possible western scientific explanation of some of these concepts will be given in subsequent parts. More scientific research is still required to explain some of these ideas.<\/span><\/p>\n

Chinese concepts will be denoted by capital letters and western concepts by lower case letters. For example, the Heart in Chinese Medicine is different than the heart in Western Medicine.<\/span><\/p>\n

The theory of Meridians, Collaterals, Zangfu Organs, Qi, Blood, etc. was developed from the observation of symptoms and signs of diseases, the transmissions of acupuncture needling sensations, Tuina (Chinese remedial massage, Daoyin (ancient Qigong breathing) and ancient anatomic knowledge based on centuries of clinical practice in Chinese medicine.<\/span><\/p>\n

Chapter 33 in the Classic of the Miraculous Pivot, (Lingshu Jing),<\/em><\/span> states “that internally the 12 Primary Meridians connect with the the Zangfu Organs and externally with the the joints, limbs and other superficial bodily tissues, transporting Qi and Blood to mourish the Zangfu organs, skin, muscles, tendons and bones.”<\/span><\/p>\n

Chapter 10 in the Classic of the Miraculous Pivot <\/span>states “that the Meridians and Collaterals are so important that they determine life and death in the treatment of diseases and the regulation of excess and defficiency conditions. Thus, one must gain a thorough understanding of them.”<\/span><\/p>\n

The Channels can be classified into four categories: Jing (to move through), Luo (a net), Muscle\/Tendon and Skin Zones: (i) The Jing Channels are the 12 Primary Meridians, 8 Extraordinary Channels and 12 Divergent or Curious Meridians. (ii) \u00a0The Luo Channels include the 15 Major Collaterals, Minute Collaterals and Superficial Collaterals. \u00a0 (iii) The 12 Muscle\/Tendons Channels which serve as external connections of the 12 Primary Meridians to the muscles muscles, tendons and ligaments. \u00a0(iv) \u00a0The cutaneous regions are 12 distinct areas on the surface of the body within the domains of the 12 Primary Meridians acording to Chapter 56 of Huangdi Neijing Su Wen<\/span> <\/em>(Plain Questions: Yellow Emperor’s Internal Canon of Medicine<\/em>)<\/span>. Some modern books add the cutaneous regions of Conception Vessel and Governing Vessels so that there are 14 cutaneous regions.<\/span><\/p>\n

Zangfu is the general term for Organs in Chinese medicine. Both Zang and Fu mean \u201corgan\u201d. The character for Zang is composed of two parts, one indicating \u201cflesh\u201d and the other indicating \u201cto store\u201d. This shows that the Zang (Yin) Organs are in charge of storing vital substances. One part of the Fu ideogram means \u201cflesh\u201d and the other means \u201cseat of government\u201d. \u00a0This indicates that Fu (Yang) Organs mainly receive and digest food, and transmit and excrete wastes, just as the ancient Chinese government was in charge of food distribution.<\/span><\/p>\n

Zangfu are not like the organs in western medicine, since they also have other properties such as spiritual and neurological. The six Zang Organs are the Heart, Pericardium, Lung, Spleen, Liver and Kidney. The Fu Organs are the Large Intestine, San Jiao (Triple Burner), Small Intestine, Stomach, Gallbladder and Bladder. The Brain, Marrow, Bones, Gallbladder and Uterus are known as the Extraordinary Organs and store various substances. The Organs and their connection with the Channels appear in Figure 1.<\/span><\/p>\n

<\/strong><\/a>\"\"<\/a>Figure 1 Channels and Organs, Their Connections and Energy Flow<\/strong><\/a><\/p>\n

There is a structural and functional connection between the Zang and Fu Organs individually as well as collectively, and also by the Meridians and Collaterals with these Organs and the five sense organs and tissues. The Classified Classics<\/span> by Zhang Jiebin (1562-1639) state the Zangfu Organs are located interiorly and manifested exteriorly. Therefore, the theory of these Organs is called Zang-Xiang, where Zang refers to their interior location and Xiang denotes their manifestations or image.<\/span> <\/strong><\/p>\n

2.<\/strong> Formation of the 8 Extraordinary Channels and the 12 Meridians<\/strong><\/p>\n

The following theory is one of the theories taught at the Hai Dan Medical Qigong College in Beijing, China (1). The ancient Chinese did not have an idea of cells and their division. Modern theories postulate that the channels are formed at the earliest stage of cell division to create an energy matrix for the developing fetus.<\/span><\/p>\n

The following three energies combine in the developing fetus: Jing (Essence), \u00a0Qi (Energy) and Shen (Spirit). Jing nourishes the tissues and is the foundational bodily substance. Qi emerges from the circulating Jing and promotes the body\u2019s metabolism. Shen governs the body. Collectively, they are called the \u201cThree Treasures of Man\u201d.<\/span><\/p>\n

The father\u2019s sperm and the mother\u2019s egg contain these Three Treasures and they will be referred to as Father Qi and Mother Qi, respectively. The combination of Father and Mother Qi is known as Yuan (Original) Qi.<\/span><\/p>\n

The quantity and quality of Yuan Qi the baby receives at conception depends on the condition of the parents\u2019 sperm and egg, their health (physical, mental and spiritual) at conception and karma, which is brought into the life by the incoming spirit\/soul.<\/span><\/p>\n

Upon entering the ovum, the sperm produces a polar axis that creates an energetic vortex. This central vortex creates the Taiji Pole, draws Qi from Heaven and Earth and the Eternal Soul into the fetus.<\/span><\/p>\n

The Taiji Pole has been described by some people through a meditative process. It appears to be a vertical column of brilliant white light, full of vibrations and energetic puslsations. This channel flows from the Bahui point at the top of the head, through the center of the body to the Huiyin point at the center of the perineum. It connects the three Dantians. The characteristics of the energies located there are unknown and have not been detected by modern scientific methods.<\/span><\/p>\n

This polarization not only produces the Taiji Pole but also determines a ventral and dorsal surface, which contain the embryo\u2019s Conception (Ren) and Governing (Du) Vessels, respectively, produced upon the first cleavage of the fertilized egg. The first cell division also establishes a left and right side containing the Yin and Yang Heel vessels.<\/span><\/p>\n

The Belt and Thrusting Vessels form at the time of the second cell division. The four vessels (Ren, Du, Belt and Thrusting) are interlinked for the production, circulation and regulation of the Jing of the fetus. The body\u2019s energy system is established and maintained by these four vessels when cell division occurs. As cellular division progresses, the Yang and Yin Linking Vessels are formed and are responsible for the development of the exterior and the interior of the body, respectively.<\/span><\/p>\n

These eight vessels are known as the Prenatal or the Extraordinary Vessels and have a specific role in embyonic development: (a) The Governing Vessel (Yang) controls the fetal back development. (b) The Conception Vessel (Yin) controls the fetal front development. (c) The Thrusting Vessels carry energy through the center of the fetus and control the fetal central core.\u00a0 (d) The Yang Heel Vessels control the development of the fetal right and left Yang energy. \u00a0(e) The Yin Heel Vessels control the development of the fetal right and left Yin energy. (f) The Yang Linking Vessels control the development of the fetal exterior and correlate to Heaven energy. (f) The Yin Linking Vessels control the development of the fetal interior and correlate to Earth energy. \u00a0(g) The Belt Vessel binds all the channels together.<\/span><\/p>\n

The eight Prenatal Vessels form a vortex of energy in the embryo\u2019s center, the area between the locations where the kidneys will develop. The Taiji Pole and the Thrusting Vessels are at the center of this vortex and will form the following pools or Seas of energy corresponding to the developing organs and channels. These are the Seas of the five Yin and six Yang Organs, the Seas of theTwelve Primary Channels, and the Sea of Blood associated with the Thrusting Channel. Qi and Blood are distributed at the energetic level from the Taiji Pole and Thrusting Vessels through the small rivers or channels that flow out of the Seas of the channels. This supplies the energy for the growth of the embryo\u2019s physical form.<\/span><\/p>\n

During the formation of the embryo, nine Yang channels begin to flow out of the Governing Vessel (Sea of Yang Qi). These nine rivers are: the Small Intestine, Triple Burner, Large Intestine, Stomach, Gall Bladder, Bladder Meridians, and the Yang Heel, Yang Linking and Belt Vessels.<\/span><\/p>\n

Similary, nine Yin channels begin to flow out of the Conception Vessel (Sea of Yin Qi). These nine Yin rivers are: the Lung, Heart, Pericardium, Spleen, Liver and Kidney Meridians and the Yin Heel, Yin Linking, and Thrusting Vessels.<\/span><\/p>\n

Each of the ten lunar months of the development of the embryo is also influenced by the associated Primary Meridian of the mother. This theory, described in (1), was created by Dr. Chao Yuan Fang, a Qigong expert during the Sun Dynasty, about 610 A.D.<\/span><\/p>\n

3. The Zhang (Yin) Organs<\/strong> <\/strong>(1, 2, 3)<\/p>\n

\"\"<\/a>The Heart (Xin)<\/strong><\/p>\n

a)<\/strong> Governs Blood<\/strong><\/p>\n

It transforms Food Qi into Blood. The Lung Qi helps push Food Qi to the Heart. The energy for this process, called the Post-Heaven Cycle of Blood production, is supplied by the Original Qi. Blood is also produced by the Pre-Heaven Cycle, which will be described next month in Part 2, in Kidney (f).<\/span><\/p>\n

It is responsible for the circulation of Blood although other Organs, such as, the Lungs, Spleen and Liver, also have a role.<\/span><\/p>\n

One\u2019s constitution is primarily related to the Kidney Essence, but is partly determined by the strength of the Heart and Blood. If there is ample Blood and a good circulation, a person will be vigorous and have a good constitution.<\/span><\/p>\n

b) Controls the Blood Vessels <\/strong><\/p>\n

Blood Vessels depend on the Heart\u2019s Qi and Blood. If these are strong the Blood Vessels will be good and the pulse will be full and regular.<\/span><\/p>\n

c) Manifest in the Complexion<\/strong><\/p>\n

If the Heart is strong and the Blood is abundant, there will be a rosy and lustrous complexion. If the Blood is hot or is stagnant the complexion will be too red or bluish-purple, respectively. If the Blood is deficient, the complexion will be bright white or pale.<\/span><\/p>\n

d) Houses the Mind and Spirit (Shen)<\/strong><\/p>\n

Shen is used in two different ways in Chinese medicine: (i) Shen indicates a complex of mental activities which \u201creside\u201d in the Heart and so denotes the Mind. If the Heart is strong and the Blood is abundant, there will be normal mental activity, balanced emotions, a clear state of consciousness, good long-term memory, intelligence and sleep. For example, low intelligence can be somewhat improved by tonifying the Heart. (ii) Shen is also used to denote the whole complex of the spiritual, mental and emotional aspects of man. In this sense, Shen is not only related to the Heart but also to other mental and spiritual aspects of the Yin organs. In the discussions of the other Yin organs, it wiil be seen that they influence emotions, Mind and Spirit in different ways. The Heart is called the Emperor or supreme controller of all the Zangfu.<\/span><\/p>\n

e) Emotions<\/strong><\/span><\/p>\n

The Heart is related to joy. If the Heart takes excessive control of mental activities, it will cause uncontrollable laughter. A Heart deficiency can make one susceptible to grief. Excessive joy as well as other excessive emotions can affect the Heart because the mind is housed in the Heart. Conversely, emotional problems can cause Heart problems.<\/span><\/p>\n

f) Opening into the Tongue<\/strong><\/p>\n

The tongue is referred to as a \u201cseedling\u201d or \u201coffshoot\u201d of the Heart. The Heart influences the appearance, form and color of the tongue, particularly, its tip. It also controls the sense of taste. The tongue will be rosy, moist, lustrous, with a normal sense of taste and move freely for a healthy Heart.<\/span><\/p>\n

The Heart also affects speech, influencing talking and laughing. Thus, an abnormality of the Heart can cause excessive talking, inappropriate laughter, aphasia or stuttering.<\/span><\/p>\n

g)<\/strong> Controls Sweat<\/strong><\/p>\n

Body Fluids are transformed into sweat by Qi activity. The secretion of sweat depends on the opening and the closing of pores, which are controlled by Wei (Defensive) Qi. Blood and Body Fluids mutually interchange. If the Blood becomes too thick, Body Fluids enter the blood vessels to thin it down. The Classic of the Jade Letter of the Golden Shrine<\/span> states that Body fluids enter the blood vessels and change into Blood. Since the Heart governs Blood and there is a continuous interchange between Body Fluids and Blood, the Heart controls sweat.<\/span><\/p>\n

The relation of the Heart to sweat also appears clinically. Unchecked, profuse sweating will lead to deficiency of Blood. Deficiency of Heart Yin often causes night sweating. A deficiency of Heart Qi often causes spontaneous sweating.<\/span><\/p>\n

h) Dreams <\/strong><\/span><\/p>\n

Dreams and sleep are related to the Heart, since it houses the Mind. The Heart\u2019s housing the Mind depends on an adequate Blood supply. Conversely, the Heart governing the Blood depends on the Mind. If the Heart-Blood is strong, the Mind resides in the Heart and one will easily fall sound asleep. If the Heart is weak the Mind is not anchored in the Heart and flits around at night. This leads to difficulty in falling asleep, disturbed sleep and excessive dreaming.<\/span><\/p>\n

Chapter 80 in the Huangdi Neijing Su Wen<\/span> <\/em>(Plain Questions: Yellow Emperor’s Internal Canon of Medicine<\/em>) <\/span>states that if the Heart is weak, one dreams of fires or volcanic eruptions in the summertime. Chapter 43 in the Spiritual Axis<\/span> says that if the Heart is in excess, one dreams of laughing; when it is deficient, one dreams of fire, smoke and mountains.<\/span><\/p>\n

i) Hates Heat<\/strong><\/p>\n

Heat, more than any other exterior pathogenic factor, adversely affects the Heart. However, the Heart is not invaded by external Heat since it is shielded by the Pericardium. The Heart has vessels and Channels carrying Blood and Qi to the brain. These are interpreted as \u201cOrifices of the Heart\u201d. When the Pericardium is invaded by exterior Heat, the Heat clogs the \u201cHeart Orifices\u201d. This can lead to aphasia, delerium or coma, since the Heart houses the Mind.<\/span><\/p>\n

Western Medical Functions (4)<\/strong><\/p>\n

The heart propels the blood through the body. The circulating blood carries nutrients and oxygen for the cells and aids in the removal of waste products and other substances.<\/span><\/p>\n

\"\"<\/a>The Pericardium (Xin Bao)<\/strong><\/p>\n

The Pericardium is considered to be a protective covering of the Heart more than an idependent organ. It is considered to be the official or Prime Minister who protects the Heart (Emperor). Chapter 71 of the Spiritual Axis<\/span> states that if a pathogenic factor attempts attacking the Heart, it will be diverted to attack the Pericardium.<\/span><\/p>\n

The functions of the Pericardium are aproximately those of the Heart. It governs Blood, houses the Mind and influences mental and emotional states. The Pericardium tries to create fellings of pleasure or joy for the emperor (Heart).<\/span><\/p>\n

The western medical function of he pericardium is to provide a protective covering which encloses the heart. The pericardial cavity contains a lubricating fluid which allows the heart to move with less friction.<\/span><\/p>\n

\"\"<\/a>The Lungs (Fei)<\/strong><\/p>\n

a) Govern Qi and Respiration<\/strong><\/p>\n

The Lungs inhale pure Qi (air) and exhale dirty Qi. This ensures proper functioning of all the physiological processes that require Qi.<\/span><\/p>\n

They also govern Qi by producing it. Food Qi is extracted from food by the Spleen and is sent to the Lungs. There it combines with the inhaled air to form Gathering (Zong Qi) or the \u201cBig Qi of the chest\u201d. \u00a0Since this synthesis and storage occurs in the chest, the chest is often called the \u201cSea of Qi\u201d or the \u201cUpper Sea of Qi\u201d. Zong Qi helps the Heart and Lung functions, promoting circulation.<\/span><\/p>\n

The Lungs are the most external of the Organs because of their location and so are referred to as the \u201ccanopy\u201d of the Organs. Hence, they are more vulnerable to attack by external Pathogenic Factors and sometimes called the \u201cTender\u201d Organ.<\/span><\/p>\n

b) Control the Voice<\/strong><\/p>\n

The Lungs control the strength, clarity and tone of the voice. Weak Lung Qi can cause a weak voice, breathlessness and tiredness. A muffled tone of voice can result from the obstruction of the Lungs by Phlegm.<\/span><\/p>\n

c) Control Blood Vessels and Channels<\/strong><\/p>\n

The Lungs govern Qi and Qi is required to help the Heart to circulate the Blood and also to circulate Qi in the Channels. Thus, if Lung Qi is strong, Blood and Qi will circulate properly to warm the limbs. If the Lung Qi is weak circulation will be impaired and the limbs, particularly the hands and feet will be cold.<\/span><\/p>\n

d) Control Dispersing and Descending<\/strong><\/p>\n

Dispersing refers to the disseminating Lung Qi throughout the body to perform the functions in (i). Descending refers to sending Lung Qi downwards in the body to perform the functions in (ii)<\/span><\/p>\n