jing-luo theory

November 14, 2004

In response to mike Bowser <naturaldoc1 ,Sat, 13 Nov 2004

07:42:28 -0600

>Do practitioners/students agree with the classical info that meridians are

actual structures? …Or do practitioners just think that these are all just

metaphors?

I think an answer would have to deal with issues of interpretation here,

beginning with the terminology - " classical info " , " actual structures " , and

" just metaphors " .

To a 20th-21st-century Western mind, the meaning of " actual structures " is

likely to be overloaded by the concepts of objectivisitic, even

positivistic reality. These concepts might further imply the possibility,

or, some would say, the necessity of having proof, or objective evidence to

back up a belief in " actual structures " . Imputing this kind of

understanding back into writings and traditions from many centuries past,

and another cultural evolution, I would consider, at the very least,

problematic.

Every so often, someone claims to have substantiated the existence of the

channels, often researchers in Japan or Korea. It is known that " points "

can be detected/located by GSR electrical measurement. The Bensky et all

book, A Comprehensive Text, has a section sampling various modern (TCM)

theories as to different mechanisms used to 'explain' point and channel

function. In the earliest days of what later became known as TCM, i.e. the

work of Zhu Lian ( " The New Acupuncture " , 1951), was characterized by

revolutionary administrative and military metaphors, and Soviet

neurological science as a leading model (notably Pavlov's theory of nerve

function).

My sense from an ongoing study of " classical info " , in the sense of the Han

and later writings is that the classical discussion is 'descriptive' of

perceived physiological and pathological phenomena, framed by certain

evolving theoretical concepts. These latter I think can be understood as

metaphors, but not " just " or merely metaphors.

I think the history of channel descriptions illustrates the idea of

metaphor. Differences in the structure of channels corresponds to different

interpretations of the process of energetic physiology and the etiology and

process of pathology in different schools of thought. Beginning with

neijing " root and termination " descriptions (jing-well and the other

" antique " points, running to termination areas on the head, thorax and

abdomen). Up to the Ming era, pathways evolved, adding points and the

concept of the 24-hour clock and the continuous connection of the 12

primary channels. The 14 channels (12 PM + Du & Ren) has been standard since

Ming times, together with the 8-Extraordinary system. The sinew, luo and

divergent systems are less elaborated in modern times (Ming and since),

while they were more vividly understood and utilized in classical times.

The earliest post-revolutionary model for " modern " acupuncture (the work

and writings of Zhu Lian, mentioned above), completely abandoned the

traditional jing-luo system (as well as Yin/Yang, 5-phases, etc.), in favor

of new division and zones and neurological theory. Those theoretical

aspects were later reintroduced as doctors and scholars with more

traditional knowledge were allowed to participate (though they rarely

dominated) in the formation of the new zhongyi (TCM).

>Do practitioners/students believe that there is a substance, which may be

akin to qi that flows through these? If not, how is chronicity of problems

addressed?

" Substance " is another word that has a somewhat hard, objective connotation

in English. I find sense in an understanding that qi and xue/blood -

together as yingqi - move along pathways, to various degrees observable and

manipulatable. Specifically, qi as pure behavior (TCM textbook definition:

warming, moving, transmuting, protecting, holding in place - all actions)

represents the activities of living tissue and structures. To have

activity, there must be something, a substrate to carry it, something which

is warmed, moved, etc., namely xue/blood. " Qi commands xue; xue is the

mother of qi. " Living-behavior moves, interacts along various paths, and

has effects across different, often rather distal portions of the body. The

channels systems represent codification of eons of collected observations

of physiological, pathological and treatment effects. They are mental

constructs to represent that body of empirical data.

Chronicity is a more involved topic. For instance, in sinew channel theory

(SM), it comes up when pathology progresses from the yang leg channels and

manifests in the yang arm channels, or when the yin channels become

affected. The luo vessels in general represent transient states of

progression of PFs (pathological factors) in the battle back and forth from

the weiqi level (SM) into the yingqi (PM). Divergent channels have more do

to with chronicity, as dealing with weiqi interacting with yuan/source qi,

and source-yin mobilized to bring PFs into latency (in the major joints, in

the lymphatic system, or in tumors) to protect (divert from) the deeper

organs and yuan level.

Anyway, that's how I (currently) see it.

>And lastly, did your school encourage one theory or another?

(PCOM San Diego, 1987-1991) Not really. By and large the goal was gearing

up to pass the CALE (Calif. Acup. Lic. Exam), and assimilate vanilla TCM

dogma (Essentials/CAM, A Comprehensive Text, Wiseman et all texts,

Maciocia, etc.) Some teachers would impart aspects of Korean or Japanese

theory, but mostly in terms of treatment approaches. Channel theory was a

matter of memorizing the standard info from the books. The most complete

information for the channel systems beyond the primary channels, at that

time, was Royston Low's book on the 2ndary Channels, but this whole area

was (is?) considered, well, secondary.

Thanks for introducing this important and fascinating topic.

November 14, 2004

Excellent post Chris.

I also heard about the discovery of the meridians by I believe a North

Korean. It was later considered a hoax.

Do you have any more information on this hoax? And what about the Japanese

research into the existence of the Jinglou.

Attilio

[]

14 November 2004 09:48

Chinese Medicine

Re: jing-luo theory