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The term "Liu Zhu" (Flow and Pouring) refers to the profound source of acupuncture techniques and the major essence of needling arts. Therefore, "Liu" (Flow) denotes movement; "Zhu" (Pouring/Stationing) denotes standing still or accumulation. Generally speaking, understanding "Liu" requires knowing the movement of Qi in the meridians; "Zhu" refers to the fact that at their respective corresponding times, the Twelve Meridians have Qi of deficiency/excess and pathogenic/righteous nature pouring into their specific acupoints. Adhering to the correct time is called "Kai" (Opening); missing the time is called "He" (Closing). When in the state of "Kai", needling will necessarily eliminate the disease; when in the state of "He", needling will hardly cure the illness. Can one fail to understand these two principles? Moreover, meridian Qi internally connects with the Five Zang Organs and externally corresponds to the limbs and joints. The way of acupuncture and moxibustion begins with the meridians. If one comprehends the meridians, then regarding the distribution of Qi in various parts, the length of vessels, the quantity of blood and Qi, the direction of flow (reverse or smooth), the expulsion of pathological factors, and the methods of tonifying deficiency and draining excess, one can achieve success in every attempt and complete recovery in every case. However, if one does not know the origin of the meridians and fails to distinguish the location of pathogenic Qi, often treating the Yangming channel when the disease is there by wrongly stimulating the Shaoyin channel, or harmonizing the Taiyang channel when the disease is in the Jueyin channel, this leads to the situation where the invasive pathogen remains while the original healthy Qi suffers damage. From this, it can be deduced that the principles of meridians must be thoroughly understood.

In the past, the Sages deeply considered this matter, fearing that future generations would labor in vain. Yan Mingguang, taking advantage of leisure time, selected previous classics, reviewed ancient texts, followed branches to pluck leaves, and collected essences to clarify the subtle mysteries of Liu Zhu, hoping to avoid the fatigue of searching. Presuming upon my own humble inadequacy, I present the diagrams below. May those of like mind who see any deficiencies or errors correct them, so that this knowledge may be practiced for a long time without detriment. Is this not appropriate?

Ping Ren Qi Xiang Lun Jing Sui Zhou Huan Tu (Diagram of the Circulation of Meridians and Collaterals in the Healthy Person):
Meridians circulate once around the body, with a total length of sixteen zhang and two chi. With each exhalation, pulse Qi moves three cun; with each inhalation, pulse Qi moves three cun. In one complete breath cycle (exhalation and inhalation together), pulse Qi moves six cun. Calculating two hundred and seventy complete breath cycles, Qi can circulate around the entire body. During the day, over fifty cycles, Ying and Wei Qi move through thirteen thousand five hundred breaths, and the pulse Qi travels a total of eight hundred and ten zhang. Thus, it corresponds to the constant measure of Heaven, ensuring that pulse Qi is neither insufficient nor excessive, and the physiological state is balanced and harmonious; hence, such a person is called a "Ping Ren" (Healthy Person).

The principle of all acupuncture treatments begins with the meridians. Meridians are capable of determining life and death, managing hundreds of diseases, and regulating deficiency and excess; therefore, they must be thoroughly understood. Meridian Qi internally connects with the Five Zang Organs and externally links with the limbs and joints. The floating Qi that does not follow the meridians is called Wei Qi (Defensive Qi); the pure and concentrated Qi that travels within the meridian tunnels is called Ying Qi (Nutritive Qi). Yin and Yang follow each other, penetrating inside and outside, forming a circle without beginning or end. Usually, the cycle starts at dawn (Ping Dan). The pulse Qi originates from the Middle Jiao, emerges from the Hand-Taiyin Lung Channel, pours into the Hand-Yangming Large Intestine Channel, ascends to pour into the Foot-Yangming Stomach Channel, descends to the dorsum of the foot, pours into the space between the big toe, and merges with the Foot-Taiyin Spleen Channel. It ascends to reach the Spleen, pours from the Spleen into the Heart, follows the Hand-Shaoyin Heart Channel, emerges from the axilla and arm, pours into the little finger, and merges with the Hand-Taiyang Small Intestine Channel. It ascends through the axilla, emerges at the inner canthus of the eye, reaches the vertex, descends the neck, and merges with the Foot-Taiyang Bladder Channel. It follows the spine down to the sacrum, descends to the tip of the little toe, follows the sole of the foot, and pours into the Foot-Shaoyin Kidney Channel. It ascends to pour into the Kidney, then into the Heart, scatters externally in the chest, follows the Hand-Jueyin Pericardium Channel, emerges from the axilla and arm, enters between the two tendons, enters the palm, emerges at the tip of the middle finger, returns to pour into the tip of the ring finger, and merges with the Hand-Shaoyang Sanjiao Channel. It ascends to pour into the Dan Zhong (Chest Center), scatters into the Sanjiao (Triple Burner), pours from the Sanjiao into the Gallbladder Channel, emerges from the hypochondrium to pour into the Foot-Shaoyang Gallbladder Channel. It descends to the dorsum of the foot, again pours from the dorsum into the space between the big toes, and merges with the Foot-Jueyin Liver Channel. It ascends to the Liver, pours from the Liver upward into the Lungs, and re-emerges from the Hand-Taiyin Lung Channel. This is the circulation of Ying Qi, representing the normal pattern of reverse and forward flow. The circulation of Ying Qi always follows its respective meridian. The total length of the meridians around the body is sixteen zhang and two chi. In one day and night, it travels eight hundred and ten zhang, completing fifty cycles around the body. Wei Qi, however, does not follow fixed meridians. During the day, it travels in the Yang aspects; at night, it travels in the Yin aspects. Traveling in Yang means moving through the various Yang meridians; traveling in Yin means moving through the various Zang organs. The method of acupuncture requires identifying the location of Wei Qi, and then applying the techniques of Ying-Sui (Following and Opposing) to clarify tonification and sedation. This is what is meant.