Notes on Chapter 1
1:The yin yang sho yi mai jiu jing(Treatise on the Yin Yang
Eleven Vessels Moxibustion), a manuscript found at an archaeo-
logical site at Mawangdui and dated to 169 BC, contains a simple
description of the channel system. In this manuscript, the chan-
nels refer to regions of the body rather than to internal organs. It
does not mention the Pericardium channel (hand jueyin), the
channels are not divided into three Yin and three Yang channels,
nor is the concept of the Five Phases mentioned.
According to chapter 17 of the Ling Shuand chapter 22 of the
Nanjing, the channels have a centripetal course, originating at the
fingers and the toes. They do not represent a closed circuit. Equally,
chapter 5 of the Ling Shu, describing the ‘roots’ and ‘knots’ of the
channels (➞1.2.3) is based on a centripetal model.
In contrast, chapter 21 of the Su Wencontains references about
the early conceptual stages of the channel theory, listing channel
categories:- The posterior of the body is governed by the taiyang
- The anterior of the body by the yangming
- The lateral aspect by the shaoyang
- The medial aspect by the taiyin.
2:Chapters 10 and 15 of the Ling Shudescribe the channel sys-
tem as a continuous circuit in the order LU ➞L.I. ➞ST etc. But
only later texts such as the Shi Si Jing Fa Hui(‘Commentary on
the 14 Channels’, 1341 AD) routinely mention the circulation
model, first hinted at in chapter 15 of the Ling Shu. ‘The Yang
declines when the Yin increases’ – according to Manaka et al
(1995); this statement from the classics is at the root of the later
theory that the Yin channels represent the ascending flow of Qi,
running from the toes to the trunk and from the trunk to the fin-
gers. It was further suggested that the Yang channels represent
the descending flow of Qi, running from the fingers to the head
and from the head to the toes.Appendix
Appendix-F10028.qxd 2/23/08 11:35 AM Page 723