The Eight Extraordinary Vessels

in Daoist Alchemy and Chinese Medicine

By John Orsborn, A.P., D.O.M.

In the introduction to the book “An Exposition on the Eight Extraordinary Vessels,” Li Shi-Zhen states, Discussions of the eight vessels scattered throughout the masses of [medical texts] are sketchy and incomplete. If physicians are not aware [of such theories of the extraordinary channels], they will remain in the dark as to the cause of disease. If [aspiring] transcendents are not aware [of the more comprehensive theories of the extraordinary channels], it will be difficult for them to tame the furnace and the cauldron. [Although, I,] Li Shi-Zhen, am not clever, I have carefully considered the statements of all [the various school] and compiled them below to allow both transcendents and physicians to trap and snare these useful words.

Few are those who understand both the Daoist and medical significance of the eight extraordinary vessels. Li believed that both physicians and adepts involved in internal cultivation must understand the teachings of one another to fully comprehend the importance of the extraordinary vessels. In the Daoist practice of nei gong, or inner work, it is important to be internally aware of and open these vital channels for the development and refinement of the “golden elixir” or “spiritual embryo.” For the physician, knowledge of these extra vessels is important in both diagnosis and treatment. Yet little emphasis is given to these important energetic pathways in most contemporary acupuncture schools.

The eight extraordinary vessels are mentioned, although somewhat sparingly, in the Huang Di Nei Jing or Yellow Emperor’s Inner Classic, the oldest extant Chinese medical text. While the origin of this text is considered be over 5,000 years old, the current version was compiled by Wang Bing and dates to 762 CE. These extra channels are not directly connected to the primary channels or collaterals (which make up the energetic “web” of the body used in most acupuncture treatments) and are viewed as overflow reservoirs for the qi and blood of the primary channels. Their importance, however, is much deeper than this. The Extraordinary Vessels are the Chong (Thoroughfare), Du (Governing), Ren (Conception), Dai (Girdling), Yin Qiao (Yin Motility), Yang Qiao (Yang Motility), Yin Wei (Yin Regulating), and Yang Wei (Yang Regulating).

Zhang Boduan, aka Zhang Ziyang, (ca. 983 - 1082), considered the founder of the Southern school of the Complete Reality (Quan Zhen) sect of Daoism, also was a physician of some note. Besides writing one of the seminal texts of the Daoist cannon (Wu Zhen Pian, “Understanding Reality”), he also wrote a treatise on medicine, “Eight Vessel Scripture.” Unfortunately, this book has been lost. But in the chapter on the Yin Qiao in Li Shi-Zhen’s exposition, Li quotes verbatim from Zhang’s book elucidating Zhang’s understanding on the extraordinary vessels, which is quite different from the view expressed in the medical texts, and which Li considered significant enough to include in his exposition.

Not only does Zhang give different locales for the opening of the Eight Extraordinary Vessels, he also states that it is essential, not only for the adept, but for the health of the individual, to “activate,” or open, the Chong, Du, and Ren. However, before one can open the Chong, Du, or Ren, according to Zhang, as stated by Li Shi-Zhen, one must first open the Yin It wasn’t until the later 13th century (Yuan Dynasty) that Dou Han Qing first stated, in his book Ziwu Liuzhu (The Midnight-Midday Circulating Flow), “the eight points where two or more channels intersect are the essentials of acupuncture.” These eight points are the Confluent points of the Eight Extraordinary Vessels, the “eight points where the vital energy flows and pools.” Dou is credited with pairing the Confluent points of the Eight Extraordinary Vessels into the Master/Couple points we know today; the Dai Mai (GB 41) with Yang Wei Mai (SJ 5), Chong Mai (SP 4) with Yin Wei Mai (PC 6), Du Mai (SI 3) with Yang Qiao Mai (BL 62), and Ren Mai (LU 7) with Yin Qiao Mai (KD 6). He believed these eight points could treat 213 symptoms and diseases. Dou said that this knowledge came from a book given to him, and written by, the sage hermit Shao Shi. This book has since been lost.

During the Ming dynasty, the physician Li Yan referred to “the eight points which are the confluent locales of Extra Channels and Regular Channels” and that “366 points of the whole body are dominated by 66 points (Five Shu Points), 66 points are dominated by Eight Confluent Points.” This is an extremely significant statement — that the entire body can be influenced by only eight acupuncture points. It was also during this period that Xu Feng, author of “Comprehensive Compendium of Acupuncture and Moxibustion” (Zhen Jiu Da Quan) stated that he believed the eight confluent points could treat 243 symptoms and diseases. (Note: the “66 points” are comprised of the 5 Shu-Transport points of the 12 Primary channels [Jing-Well, Ying-Spring, ShuStream, Jing-River, He-Sea] plus the Yuan-Source points of the 6 yang channels. The Yuan-Source points of the yin channels are the same as the ShuStream point.)

Why then did the ancients, both Daoist and physicians, place such significance on the Eight Extraordinary Vessels? Why are they not considered as relevant today? The answer to this question lies in asking another, more important question, which is, of all the energetic channels in the body, what was the first to develop? The answer is the Chong.

The Chong or Thoroughfare vessels is the center core of the physical body. This can be equated to the primitive streak during gastrulation, as the mesoderm (Chong), ectoderm (Du), and endoderm (Ren) developed. These three became the center core of the energetic body. Binding these core lines Spring 2020 — Page 31

together is the Dai, the only horizontal channel in the body. These four establish the basis of the energetic structure of the body. Once this core structure develops, the yin and yang qi begin to move throughout the body, facilitated by the Qiao vessels. Lastly, but just as important, are the Wei vessels, which regulate the flow of qi from internal to external, balancing yin and yang within the body.

One central concept in Daoist practice is the reversal of the energetic flow, from the “world of ten thousand things” back to the Wuji, the primordial. Hence the relevance of Zhang Boduan’s insistence that before one can open and activate the Du, Ren, and Chong, one must first open the Yin Qiao. The pathway of the Yin Qiao is closely linked to the pathway of the Kidney channel and is also very similar to a branch of the Chong, both of which flow along the medial leg to and from the foot to the torso. Ren 1, Hui Yin — the Meeting of Yin, located in the perineum, is where the three yin channels of the leg (KD, SP, LV) join. It is also known as Di Hu — Earth’s Door. This point makes the connection between KD 1, Yongquan — Gushing Spring on the soles of the feet and Du 20, Bai Hui — Hundred Meeting, also known as Tian Men — Heaven’s Gate, on the top of the head. Joining earth — yin energy with heaven — yang energy via the human conduit is essential in the practice of neigong and longevity.

The central concept of acupuncture medicine is balance and harmony. Disease is understood as an imbalance between the energetic flow of the channels and organs. Understanding and treating via the eight points which activate and control the Eight Extraordinary Vessels, and hence, the entire body, is essential for an accurate understanding of this energetic flow. It is the origin, the primal energy, for life and well-being. The ability to influence the health of the individual simplistically, elegantly, using only a few points is the essence of acupuncture.

Combining an understanding of the alchemical practice of Daosim with the knowledge of acupuncture medicine via a more complete understanding of the Eight Extraordinary Vessels will enhance the practitioner’s healing ability as well as the adept’s spiritual progress. The process is more complex than elucidated here, but hopefully the reader has a greater understanding of the importance of each school of thought, knowing a little more about both and the significance of the Eight Extraordinary Vessels to each.

Bibliography

Bertschinger, Richard, 2013, The Great Intent: Acupuncture Odes, Songs and Rhymes, Philadelphia: Singing Dragon • Chace, Charles and Miki Shima, 2010, An Exposition on the Eight Extraordinary Vessels: Acupuncture, Alchemy, & Herbal Medicine, Seattle: Eastland Press • Cleary, Thomas, 1987, Understanding Reaity: A Taoist Alchemical Classic by Chang Po-tuan with a Concise Commentary by Liu I-ming, Honolulu: University of Hawaii Press • Cleary, Thomas, 1997, 5th Printing, The Book of Balance and Harmony, New York: North Point Press • Cleary, Thomas, 2009, Vitality, Energy, Spirit: A Taoist Sourcebook, Boston: Shambala Publications • Liu, Bing Quan, 1988, Optimum Time for Acupuncture – A Collection of Traditional Chronotherapeutics, Shandong Science and Technology Press • Liu, Zheng-Cai, et el, 1999, A Study of Daoist Acupuncture, Boulder, CO: Blue Poppy Press • Stern, Albert W., 2018, The Extraordinary Vessels Handbook, tcmpicturebook.com • Yang, Jizhou, trans. by Lorraine Wilcox, 2010, The Great Compendium of Acupuncture and Moxibustion (Zhen Jiu Da Cheng Volume 5), Portland: The Chinese Medicine Database