| Purpose:In the field of Traditional Chinese Medicine (TCM) acupuncture and medication work mainly in affecting the meridian systems of the body, and therefore the meridians lay the foundation for the whole body blood and qi circulation. In the "LingShu Meridian Chapter" description of the twelve meridians, it describes meridians in relation to organ and bowel, further clarifying the blood-qi circulation of a specific meridian, organ, bowel set; but the exchange of blood-qi across meridians and the origin of the meridian's qi itself all remains unclear. This research will use "Nei-Jing", "Nan Jing", "GuiLin Classical Edition of Shang Han Za Bing Lun", and "Taiwan's Integrated Medical Research Group's Report" as sources in discussing and resolving central meridian theory and how blood-qi circulation crosses meridian and organ systems.In this paper the twelve meridians will be divided into three groups: Tai-Yang/Shao-Yin, Yang-Ming/Tai-Yin, and Shao-Yang/Jue-Yin. Anatomically the Yang-Ming/Tai-Yin Meridian pair is located ventrally, the Tai-Yang/Shao-Yin Meridian pair is located dorsally, and the Shao-Yang/ Jue-Yin Meridian pair is located laterally. The meridian anatomy and theory is in line with the six-excesses invading the body, as described in the "GuiLin Classical Edition of Shang Han Za Bing Lun" and the Shang Han six meridian disease transformation patterns. This paper will look at central meridian theory and the six meridian transformation patterns to correlate an explanation of how disease patterns cross the meridian, organ, bowel systems. Medical cases will also provide further verification of central meridian theory and demonstrate the clinical applicability of the six meridian transformation patterns; creating an integrative system of treatment with Shang Han Lun.Methods:The main theoretical basis of this research will come from "Nei-Jing", "Nan Ting", and "GuiLin Classical Edition of Shang Han Za Bing Lun"; and will use "pathways to explain meridians" method to present a central meridian theory and applications. The first chapter will first discuss origins of qi and central meridian qi. Second will be a discussion of the origin of the word central meridian, and a historical perspective citing ancient doctors discourse on the central meridian and its possible location. Third will discuss and compare the mutual similarities of the central meridian and triple burner and how the kidney qi is dispersed on the central meridian and triple burner. It is called the central meridian because it occupies the most central location of qi on the human body. Regarding Zong Qi, its pathway according to the "Nei-Jing" is what is called the "central meridian", and it circulates through the triple burner and to all the five organs of the body. The fourth section will discuss the central meridian's internal blood and qi circulation patterns. The second chapter will discuss relationships between the blood and qi in the central meridian, the twelve meridians, and the five organ six bowel. The third chapter mainly discusses the application of central meridian theory. The first section points out that the central meridian lays the foundation for the blood-qi circulation patterns of the whole body. The second sections present herbal prescriptions to be used in cases of central meridian blood-qi external contracted disease or internal damage. The third section combines "Shang Han Za Bing Lun" six meridian disease transformation pattern with central meridian theory, creating an integrative system of treatment with Shang Han Lun; it is difficult to represent the inner workings of Chinese medicine in a simple clinical contemplation. The fourth chapter will give medical cases as verification for central meridian theory and the six meridian transformation patterns, bringing the theoretical back to the clinical setting. Results:â… . Zong Qi circulate in the Triple Burner. From description in the "Xie Ke" Chapter, it is known that after birth the grains absorbed by the spleen and stomach develop into Ying Qi, Wei Qi, or Zong Qi. Ying Qi is in the meridians and Wei Qi is outside the meridians, the Ying Qi is without rest, fifty forming a complex assembly, all connections of Yin and Yang, circulate without end. The Zong Qi position and circulation is never clearly presented, its pathway should include the chest, throat, heart and lungs, and other areas of the upper burner. Ancient physicians have discoursed on the physiological function of Zong Qi, but have also mentioned that it flows upward to the breath pathway which exists on the postion of the heart and lung. Zong Qi flows down Qi Street, which is located in the lower burner, and thus Zong Qi also reaches the lower burner. Because the Zong Qi extends from the upper burner to the lower burner it must therefore pass through the middle burner.â…¡. Definition of Zong Qi,central Meridian and central point. About Zong Qi, most classical texts follow the "Nei Jing" in arguing that the central meridian collects in the eyes and ears. But where the Zong Qi moves and circulates is not clearly described. From discourses of the "Nei-Jing", "Nan Jing", and "GuiLin Classical Edition of Shang Han Za Bing Lun" it is known that qi begins in the kidneys (Ming Men) and circulates through the upper, middle, and lower parts of the body; along the triple burner the ventral side becomes the Controlling Vessel and the dorsal side becomes the Governing Vessel, it further becomes the three yin and three yang meridians of the upper and lower limbs. In describing the most important part of the body's blood-qi circulation, Zhong Jing in the spirit of the "Nei Jing", specifically chose the word Zong Qi. It is clear that Zong Qi is the kidney qi that moves internally on the triple burner, as described in the "Nan Jing. " As it is located in the center of the bodies crowded network of qi, it is therefore called Zong Qi. Regarding Zong Qi, its pathway according to the "Nei-Jing" is what is called the "central meridian". It circulates through the triple burner and to all the five organs of the body. The connection of the central meridian with each organ can also me named as that organ's central point.â…¢. The blood-qi circulation of the human body. The blood-qi circulation of the body can be divided into the twelve meridians, the central meridian, or the organ-bowel systems. On the twelve meridians, the qi circulates parrallel to the body's axis, meridians move on the surface and connect with the organs and bowel on the interior. The blood and qi circulating on the twelve meridians is given a beginning and an end from the yin and yang meridians, making a circular pathway and giving movement to the bodies exterior and interior blood and qi circulation.Blood and qi circulation as connected on the central meridian and the twelve meridians:The governing vessel and the controlling vessel are located on the core of the body and thus positionally are closest to the central meridian. This also says that the zong qi of the central meridian in moving outwards, first enters the controlling vessel and governing vessel. The controlling vessel and the governing vessel make up a closed circuit on the front and back of the body. After the zong qi enters these vessels it is able to come in to contact with the connection of the twelve meridians with the controlling and governing vessels. Because the controlling vessel, governing vessel, and the twelve meridians are on the vertical axis of the body creating the parrallel circulation of blood-qi along these axis. This allows blood and qi to circulate along meridians on the surface and internally to the organ and bowel. Further the twelve meridians have a one yin for one yang meridian pairing, creating six closed circuits, and providing for total body circulation.As described previously the central meridian gives movement to the blood-qi circulation on the controlling and governing vessels. The main alarm acupoints for the five organs are located on the controlling vessel, the alarm acupoints are one of the main openings for entry and exit of blood-qi to the organs. The blood-qi circulation on the dorsal side of the body, the governing vessel, does not directly enter any organs. It is first circulated to the two Tai Yang Bladder Meridians of the legs, and further enters the organs and bowel through the corresponding Shu Acupoint. So the methods of movement of the blood and qi on the central meridian and the five organ six bowel are as follows: (1)the central meridian passes through central points, and the Zong Qi enters the organ, (2)it passes through the controlling and governing vessels circulation, and their connection with the two Tai Yang Bladder Leg Meridians, and can enter organs and bowel through the system of Shu Acupoints. Zong Qi is on the vertical and horizontal axis of the body, internally the blood-qi passes through alarm and shu acupoints; externally on the vertical and horizontal axis it also passes through these points as well.So a complete system of body circulation begins with the central meridian. One branch moves internally to the five organs and six bowel, and another branch enters the governing vessel on the back and the controlling vessel on the front. Zong Qi can pass through the connections of the governing and controlling vessels with the twelve meridians and enter the corresponding organ and bowel systems. Additionally from the governing vessel it can move horizontally to the Tai Yang Bladder Meridian of the foot and enter the organs and bowel through the Shu Acupoints.IV. The central meridian involves the healthy physiological state and pathological states. The central meridian whole body blood-qi circulation net, not only involves the whole body during a healthy physiological state, but also includes pathological. states and arranges applicable treatment prescriptions. Therefore understanding the qi-blood circulation network of the central meridian, lays the foundation for understanding the body's phsyiology, pathology, and treatment.The central meridian theory is not only a complete outline of the full body qi-blood circulation, but also is the general principle in treating diseases that transform and cross organ bowel systems.V. Correlation of central meridian theory and the six meridian transformation patterns. The twelve meridians can be divided into three groups: Tai-Yang/Shao-Yin, Yang-Ming/Tai-Yin, and Shao-Yang/Jue-Yin. Anatomically the Yang-Ming/Tai-Yin Meridian pair is located ventrally, the Tai-Yang/Shao-Yin Meridian pair is located dorsally, and the Shao-Yang/ Jue-Yin Meridian pair is located laterally. The meridian anatomy and theory is in line with the six-excesses invading the body, as described in the "GuiLin Classical Edition of Shang Han Za Bing Lun" and the Shang Han six meridian disease transformation patterns. Looking at central meridian theory and the six meridian transformation patterns correlates an explanation of how disease patterns cross the Jing-Fu-Zang systems.In the "GuiLin Classical Edition of Shang Han Za Bing Lun" Chai Hu Long Gu Mu Li Decoction is given as a treatment for central meridian blood-qi external contraction pattern, and Gui Zhi Additive Decoction is indicated for treatment of internal vacuity. VI. Medical cases as verification of central meridian theory. In providing medical cases as verification of central meridian theory, both the central meridian theory and the six transformation patterns of disease can be applied. Thus creating a comprehensive treatment system based on central meridian theory and Shang Han Za Bing Lun, hopefully this will provide some clinical assistance for doctors in the future.Conclusions:Ancient Chinese physicians provided comprehensive descriptions of blood-qi circulation on individual meridian and organ systems, but theoretical explanations of blood-qi circulation crossing meridian and organ systems is insufficient. The central meridian connects the twelve meridians on the outside and the five organs six bowels on the inside. Combining central meridian theory with twelve meridian and five organ six bowel theories, can provide a more complete supplementation of qi-blood circulation crossing meridian and organ systems. This gives a complete description of the whole body qi-blood circulation in a normal physiological state.After combining the six meridian theory from Shang Han Lun with central meridian theory, I can further structure a more complete meridian organ system; isolating how diseases transfer between meridian and organ systems, and can use language to describe how disease patterns manifest themselves in the spatial structure of the body. Thus the combination of central meridian theory with twelve meridian and five organ six bowel theories can precisely pinpoint "disease location" and "disease type", and accordingly "Medicinal Placement" and "Medicinal type" for herbal decoctions or other forms of treatment, thus achieving the goal of treatment.In giving clinical cases as verification for central meridian theory, it is shown that central meridian theory can create another avenue of thought in considering diagnosis and treatment of difficult cases. Also combining six meridian theory with central meridian theory may help to clarify some blind spots in the "same disease different treatment" and the "different disease same treatment" theories.Because any individual's academic level is limited, any incomplete descriptions of fundamental Chinese medical theory, hopefully will have many more Chinese medicine researchers performing related research, and thus adding to the completeness of central meridian theory. As previoiusly stated combining the six meridian theory from Shang Han Lun with central meridian theory, can further structure a more complete meridian organ system; isolating how diseases transfer between meridian and organ systems, and can use language to describe how disease patterns manifest themselves in the spatial structure of the body. This meaning gives a somatic, visual approach to meridian organ system theory. This allows for easier passage through medical studies and requires the input from many talented individuals from many different angles. |
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