I have compiled a database of points to which I add my own research notes drawn from lectures, books, experience and contemplation. It was intended primarily as my own resource but I decided to make it open for other practitioners and students to learn from too. It is not a guide to self-treatment which should always be carried out under the guidance of a professional.
If Chinese characters are not displaying I recommend installing the font HanaMinA.ttf which contains traditional characters.
The ancients viewed the body in metaphors, one of which was like the country itself, ruled by officials (the Zangfu 藏府 Organs) who govern in harmony with the Way of Heaven (Tian Dao, 天道) to ensure an upright, healthy environment (Zheng Qi, 正氣) in which it can prosper. Certain exchanges necessary for life to take place happen through various gates in its borders, the orifices of the body, but these openings also leave it vulnerable to potential invasion by disease (Xie Qi 邪氣, Evil or Pathogenic Qi) that can disrupt this harmony.
Just like the country, the body is patrolled by Guards (Wei Qi 衛氣) which are concentrated on the borders to prevent the penetration of these malicious forces and fight to expel them. The Primary Meridians acted as Channels for the Organs to receive and send Nutritive Qi (Ying Qi 營氣, lit. "Camp" that reinforces the "Guard") and Blood while various Collateral Branches serve to divert Pathogenic Qi that find their way into these main highways from reaching the Officials. Deeper branches enable the Officials to communicate with each other and share resources or divert and disperse strong Pathogens that threaten any individual system while the Extraordinary Vessels lie outside of the regular meridian system acting as reservoirs of primal forces upon which the Officials can draw when the regular system is exhausted.
Internal disruption from emotions and unhealthy lifestyle could also lead to disturbance from within. Mild fluctuations can be dealt with and balance resorted but persistent internal states that lead one away from the Dao cause rebellion (Jue, 厥) with the body turning against itself. Internal and external causes can become linked, with an external threat inciting internal discord, or the diversion of the Guard to sedating rebellion causing a weakness of the Exterior, allowing the penetration of external threats. These pathologies manifest as Fullness (實 Shi) or Emptiness (虛 Xu) that disrupt the body's normal functioning.
Whether the cause is external or internal, when the inner society is led too far from the Dao, the Divine Sovereign Spirit (Shen 神) departs and the individual dies.
The aims of medicine are revealed in two quotes from the Su Wen. Ch. 2 says:
"When treatment with drugs is used only after a disease has become fully developed,while ch. 24 says:
when restoring order is initiated only after disorder has fully developed,
this is like digging a well only once one is thirsty,
and like forging weapons only once the fight is on.
Is this not too late?"
"When one knows that from which the Yin and Yang of the hands and feet [the Channels] suffer,This demonstrates that the first priority is to prevent invasion or rebellion, but once a disease has arisen the goal is to expel the harmful influences before they cause damage, then to support the body with the resources needed for any longer fight and finally rebuild by restoring balance and harmony to the system.
when one treats disease, one must first remove their Blood.
Remove that from which they suffer and pay attention to what they long for.
Then drain what is present in surplus and supplement what is insufficient."
In Su Wen ch. 51, Qi Bo says:
"When piercing the bones, do not harm the sinews.This suggests great importance in what physiology you are affecting with each technique applied with each needle. Opening and confluent points are not mentioned in the Nei Jing which would seem to imply that they are not necessary and are often quite modern innovations, establishing a ritual instead of anatomical purpose as Chinese medicine became seen even by its own practitioners as an alternative to "true" (western) anatomy. Instead it seems important that the practitioner knows what level they plan to affect and see the results in the outcome. What does seem evident is a rough division between rapid, active, superficial, expelling treatments (External/Yang) that require little or no retention time, and the deeper level treatments (Internal/Yin) where the needles are retained. This suggests that acupuncture is a method of enhancing other practices, especially manual therapies and meditation. Which is most appropriate, in which order and over how many sessions is a matter of strategy.
When piercing the sinews, do not harm the flesh.
When piercing the flesh, do not harm the vessels.
When piercing the vessels, do not harm the skin.
When piercing the skin, do not harm the flesh.
When piercing the flesh, do not harm the sinews.
When piercing the sinews, do not harm the bones."
The main channels associated with transporting the Ying Qi around the body. These are located at the level of the flesh, at the middle depth, associated with the Spleen. In the metaphor of the landscape, these were viewed as underground streams that were not visible to the naked eye but could be felt by a skilled practitioner in the same way as a skilled Feng Shui master could detect the flow of Life Qi (生氣 Sheng Qi) in the environment. The points along them are described caves, holes or underground chambers (穴 Xue), also a term used in Feng Shui to described the areas where Sheng Qi pools that are auspicious to build burial sites (Wilcox, 2024). As such, they are places where the practitioner can influence the living Qi of the patient and where disease can cause serious harm.
The Cutaneous Regions describe regions of the skin and are the most superficial. It acts like the wall to a city, the pores its many gates. The skin is governed by the Lung and is associated with the Wei Qi. It is mainly treated with points that Release the Exterior, external balms and liniments, internal herbs and moxa that modulate sweating. They are also important diagnostically when changes in the deeper meridians and Zangfu are reflected on the surface.
The Sinew Meridians lie directly behind the skin and are where the Wei Qi circulates outside of the Primary Meridians. They are mainly concerned with movement and defence, with the Wei Qi acting like a guard behind the wall to repel any invaders. They connect to the Primary Meridians at the Jing-Well points on the fingers and toes where the channel runs at it most shallow and can be treated with these points along with Ashi points along their trajectories. Techniques are also usually superficial and rapid, including Ahshi needling with minimal or no retention, massage, moxa, Gua Sha, liniments, and movement therapies. The Sinews are governed by the Liver.
These are the network of vessels that carries Blood throughout the body. They branch from the Primary Channel at their respective Luo points and follow their own trajectory. In particular they represent the superficial system of veins and capillaries, defined as being visible and diagnosed by visual colour changes in the skin or the appearance of knotted vessels. These appear to be a means of diverting a Pathogens from the Primary Meridians, to prevent the Zangfu being affected. The traditional method of treatment is bloodletting with lancets. Plum Blossom or Seven Star needles and derma-rollers are more modern methods of doing this. Other Blood moving techniques from Tuina or herbs may also employed. As the Heart governs the Blood, it is also the governer of all the Luo Vessels giving these a particular affinity to disorders of the Shen and "Strange Diseases" (奇病 Qi Bing).
Relatively little is written about these channels and there is relatively little discussion about them besides a single chapter in the Ling Shu. Most theories suggest they are only theoretical, connecting the interior systems like the Zangfu with the exterior parts of the channel, the sense organs and the Yin and Yang pairs. Other theories suggest they are a deeper containment system for Pathogens that the Luo cannot handle leading to Latent Pathogens in the joints and chronic degenerative disorders. Some hints in the text could also suggest that they they may also be involved in redistributing resources or in self-cultivation practices.
These are additional vessels that stand apart from the regular organ and channel system. They are perceived as reservoirs and transporters of primordial substances such as Yin, Yang and Jing and are the original vessels from which the Channel system forms from Wuji before birth. They are therefore closely with the spiritual work of Neidan Internal Alchemy which aims to return to this state and unite with the Dao. The Kidneys store Yin, Yang and Jing and the Gall Bladder also stores Jing and has a status as a "Curious Organ," which also shares the character 奇 Qi (Extraordinary, Curious, Strange), so are the Zangfu most associated with these vessels.
