1.1 Introduction

1.1.1 Two Models of Qi Flow in the

Channels – Historical Overview

There exist essentially two views about the direction of the Qi

flow in the channels, which are based on different understand-

ings of the Qi movement within the body (➞Pirog 1995,

Manaka 1995/2004). For a better understanding of either model,

imagine a person extending his/her arms towards the sky

(➞Figs. 1.1 and 1.2).

Centripetal circulation model

The centre of classical Chinese cosmology, which describes

humans as standing between heaven (Yang) and earth (Yin),

includes the mutual relationship, influence, and dependence

between cosmos and man. Accordingly, early records of the

pathways (➞see appendix) depict the (11/12) channels as path-

ways that originate at the extremities, flow towards the centre of

the body and terminate either on the head or the torso. This is

the distinguishing feature of the centripetal circulation model

(➞Fig. 1.1).

This model is also present in the theory of the five shu-Trans-

porting points (➞8.1.6). The macrocosmic Qi enters the body

at the tips of the extremities and can be compared to the course

of a river. It begins very dynamically as a well, spring and

stream, expands to form a river and flows into the wide, deep

sea at the elbows and the knees and then further to the internal

organs via the channels.

According to this model, the functions of the channels can be

compared to antennae, which receive the cosmic influence,

transmitting it into the body. The Qi flow in the channels is

always from distal (coming from the Exterior, entering at the

tips of the extremities) to proximal (towards the centre, flowing

towards the internal organs). Each channel connects man with a

different part of the cosmos, which can be identified by a

numerological structure. Thus a relationship was assumed

between the eight extraordinary vessels and the eight trigrams

of the Yijing(➞1.7). The primary channels reflect the 12

earthly branches and the 10 heavenly branches. Since the early

records only mention 11 channels (➞Appendix 2), they were

counted as 10 channels on the arms and 12 channels on the legs.

Later, the 12 primary channels were mainly associated with the

12 earthly branches – the 10 heavenly branches rather repre-

senting the Five Phases model (note: the earthly branches can be

included in the latter as well).

Self-contained circulation model

In the course of the development of modern Chinese society, the

idea of a close relationship between man and cosmos (as a

heaven-earth-man model) became weaker. The channel system

was now increasingly compared to phenomena created by man

himself such as canalsand drainage ditches. The importance

of the original connection with the cosmos declined while that

of relationships within society was on the rise. Chinese society

became more complex, forming a self-contained unit. Similarly,

the concept of the channels as a connection to the macrocosm

was partially abandoned and the Qi flow is described as inde-

pendent and self-contained (➞Fig. 1.2). According to this self-

contained circulation model, Qi can flow forward as well as

backward – from the outer extremities to the Interior of the body

and from the Interior to the Exterior.

1 Jing luo (Channel and Network Vessel System)

Claudia Focks

yin

yang yang

yin

yang yin yin yang

Fig. 1.1 Centripetal circulation model (modified according to

Pirog 1996)

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