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The theory of the "Twelve Primary Meridians" (Shi'er Jingmai, Twelve Primary Meridians) in Traditional Chinese Medicine originates from the *Suwen* (Basic Questions) and the *Lingshu* (Spiritual Pivot). Since the "Twelve Primary Meridians" associated with the five Zang organs and six Fu organs each have two meridians—one on the left side and one on the right side—the discussions on the "Twelve Primary Meridians" in the *Lingshu Jing* (Spiritual Pivot Classic) only cover one aspect. This humble Daoist practitioner believes that if one wishes to study the mechanism of the operation of the human body's "Twelve Primary Meridians," it is necessary to comprehensively integrate all discussions related to the "Twelve Primary Meridians" in the *Lingshu Jing* to comprehend their true essence. If analysis relies solely on partial discussions of the "Twelve Primary Meridians" found in a single chapter of the *Lingshu Jing*, various incomprehensible contradictions will arise. For example, the classic states: "The three Yin meridians of the hand travel from the chest to the hand; the three Yang meridians of the hand travel from the hand to the head; the three Yang meridians of the foot travel from the head to the foot; the three Yin meridians of the foot travel from the foot to the abdomen." For thousands of years, practitioners of Traditional Chinese Medicine have followed this dogmatic transmission. If the "Twelve Primary Meridians" of the hands and feet always follow the above-mentioned laws of circulation, self-contradictions are formed:

(I) Contradiction of Entry and Exit regarding Well, Spring, Stream, River, and Sea Acupoints

The *Lingshu · Benshu Chapter* states: "The Hand Taiyin Lung Meridian emerges at Shaoshang as the Wood Well point, flows to Yuji as the Fire Spring point, pours into Taiyuan as the Shu Stream point, travels through Jingquan as the Metal River point, and enters Chize as the Earth Sea point." The classic says: "The three Yin meridians of the hand travel from the foot to the hand"... If the Hand Taiyin Lung Meridian entirely travels from the chest to the hand, then emerging from the "Shaoshang acupoint" conforms to the logic of operation. However, entering at the "Chize acupoint" creates a contradictory phenomenon of "reverse flow of meridian Qi." Why does the Hand Taiyin Lung Meridian "enter" after traversing its path? This is a "self-contradictory" phenomenon regarding the "Sea points of entry" for the three Yin meridians of the hand.

The *Benshu Chapter* states: "The Hand Yangming Large Intestine Meridian emerges at Shangyang as the Metal Well point, flows to Erjian as the Water Spring point, pours into Sanjian as the Wood Shu Stream point, passes through Hegu as the Yuan Source point, travels through Yangxi as the Fire River point, and enters Quchi as the Earth Sea point." The classic says: "The three Yang meridians of the hand travel from the hand to the head"... If the Hand Yangming Large Intestine Meridian continuously travels from the hand to the head, then entering the "Quchi Sea point" conforms to the logic of operation. However, emerging from the "Shangyang acupoint" is contradictory. Its "Shangyang acupoint" is located at the tip of the finger; why does it emerge from the "starting point" of the Hand Yangming Meridian? Furthermore, why is the emerged "Shangyang acupoint" positioned after the entered "Quchi acupoint"? This is a "self-contradictory" phenomenon regarding the "Well points of exit" for the three Yang meridians of the hand. Regarding the contradictions of "exit Well points and entry Sea points" for the three Yang meridians of the foot and the three Yin meridians of the foot, the same reasoning applies: the "entry" of the three Yang meridians of the foot presents a contradictory phenomenon; the "exit" of the three Yin meridians of the foot presents a contradictory phenomenon.

(II) Root and Knot Contradiction

The *Lingshu · Genjie Chapter* states: "The Taiyang [meridian] roots at Zhiyin and knots at Mingmen. The Yangming [meridian] roots at Lidui and knots at Sangda. The Shaoyang [meridian] roots at Qiaoyin and knots at Chuanglong; the Taiyin [meridian] roots at Yinbai and knots at Taicang. The Shaoyin [meridian] roots at Yongquan and knots at Lianquan. The Jueyin [meridian] roots at Dazhong and knots at Yuying, connecting to Danzhong." The classic says: "The three Yang meridians of the foot travel from the head to the foot; the three Yin meridians of the foot travel from the foot to the abdomen." If one reasons the locations of Yin, Yang, Root, and Knot by linking the directions of the three Yang meridians of the foot and the three Yin meridians of the foot mentioned above, the Root and Knot locations of the three Yin meridians of the foot conform to the circulation rules. Because the three Yin meridians of the foot travel from the foot to the abdomen, the Root should be at the foot and the Knot at the upper chest. If one compares the Root and Knot locations of the three Yang meridians of the foot with those of the three Yin meridians of the foot according to established principles, the "Root" of the three Yang meridians of the foot should be at the head, and the "Knot" at the foot. Why is the "Root" of the three Yang meridians of the foot actually at the foot and the "Knot" at the head? This is the Root-Knot contradiction.

(III) Contradiction of Root, Flow, Pour, and Enter

The *Lingshu · Genjie Chapter* states: "The Foot Taiyang [meridian] roots at Zhiyin, flows to Jinggu, pours to Kunlun, and enters Tianzhu. The Foot Shaoyang [meridian] roots at Qiaoyin, flows to Qiuxu, pours to Yangfu, and enters Tianrong. The Foot Yangming [meridian] roots at Lidui, flows to Yanggu, pours to Xialing, and enters Renying. The Hand Taiyang [meridian] roots at Shaoze, flows to Yanggu, pours to Xiaohai, and enters Tianchuang. The Hand Shaoyang [meridian] roots at Guanchong, flows to Yangchi, pours to Zhigou, and enters Tiancong. The Hand Yangming [meridian] roots at Shangyang, flows to Hegu, pours to Yangxi, and enters Futu." Based on the Root, Flow, Pour, and Enter directions of the three Yang meridians of the foot and the three Yang meridians of the hand mentioned above, if analyzed in conjunction with the principle that "the three Yang meridians of the hand travel from the hand to the head, and the three Yang meridians of the foot travel from the head to the foot," the circulation routes of Root, Flow, Pour, and Enter for the Hand Yang meridians are reasonable, following the route of the three Yang meridians of the hand traveling from the hand to the head. However, the Root, Flow, Pour, and Enter routes of the three Yang meridians of the foot do not conform to reason—not only can they not Root, Flow, Pour, and Enter from head to foot, but why do they instead "Root, Flow, Pour, and Enter from foot to head"? This is the Root-Flow-Pour-Enter contradiction. Such retrograde contradictions in the circulation of the "Twelve Primary Meridians," including exit, entry, root, knot, and root-flow-pour-enter, have been numerous since ancient times, with scholars offering various interpretations that merely adhere to and annotate around "classic theoretical meanings." None have thoroughly analyzed and explained the "various contradictions" internally formed within the "Twelve Primary Meridians," making it difficult to provide a coherent explanation.

II. Cultivating Character and Nature to Comprehend the True Essence

When I first learned the circulation routes of the Twelve Primary Meridians, it was like untangling chaotic silk. Observing the views of medical masters throughout history on the "Meridian Theory," each held their own opinions, failing to grasp the mystery of the operation of the "Twelve Primary Meridians." Facing the various contradictions proposed above, I pondered endlessly without understanding.

Because the holistic concept of "Unity of Heaven and Humanity" in the *Huangdi Neijing* (Yellow Emperor's Inner Canon) is consistent with the ideological tenet of Daoist "Unity of Man and Heaven," Huangdi and Qibo, who authored the *Suwen* and *Lingshu*, were individuals who had attained the Dao and connected with Heaven. The principles regarding the circulation and operation of meridians are profound mysteries revealed by ancient sages through their own bodies during health preservation and Daoist cultivation. Therefore, although the *Suwen* and *Lingshu* were published to the world, their beginnings and endings were deeply concealed and kept secret. Without oral transmission and heart-to-heart instruction from a true master, it is truly difficult to explain their "true essence."

To unravel the mystery of the operational contradictions of the "Twelve Primary Meridians" that have remained unsolved for thousands of years, I began cultivating my character and nature to quiet my mind and body in the 1960s, practicing meditation according to the four times of Zi, Wu, Mao, and You. Shortly after beginning cultivation, due to fortunate circumstances, I reached the state of "Fetal Breathing" (Taixi), and finally comprehended and personally experienced the "true essence" of the operation of the "Twelve Primary Meridians."

Just as the movement of Yin and Yang rotating back and forth in the Xuanmen Taiji, the "Twelve Primary Meridians" also present a "bidirectional advance and retreat movement" characterized by the opposition of Left/Right and Yin/Yang. Based on this bidirectional movement of opposing Yin and Yang, the three contradictions previously encountered in studying the "Twelve Primary Meridians" received reasonable explanations.

Regarding the Yin-Yang oppositional movement coordinated between Zang organs, Fu organs, exterior, and interior in the "Twelve Primary Meridians," this is the "Small Circulation Movement." I can clearly express this in words, which will be detailed in the later chapter explaining the Root-Flow-Pour-Enter contradiction. However, there are three "Large Circulation Movements" on each side. Due to their indistinct, elusive, and profound nature, being more esoteric and mysterious than the "Small Circulation Movement," they cannot be described or expressed using language and text, so I only hint at them here.

Appendix: Dynamic Phenomena of the Three Yin and Three Yang Meridians of the Hands and Feet

Once, while practicing the "swallowing saliva and receiving Qi" technique during the Wu Gong (Noon Practice), I distinctly felt swallowing a cool, round mass descending into the "Lower Dantian." Immediately afterward, my postnatal nasal breathing stopped, and prenatal breathing (Fetal Breathing) appeared in the "Lower Dantian," making me feel extremely cool and serene in both body and mind. The Qi and Blood throughout my body seemed to stop or stagnate. I only clearly felt that at the navel area (Lower Dantian), a transparent sphere of approximately 3 cm was rotating slightly and slowly in forward, backward, outgoing, and incoming directions. After about ten minutes, I distinctly felt that there were three meridian routes moving consistently on the inner and outer sides of each limb. Originally, the three Yin meridians on the inner sides of the hands and feet and the three Yang meridians on the outer sides moved in opposite directions at the same speed. That is, when the inner Hand Three Yin meridians ran toward the finger tips, the outer Hand Three Yang meridians ran toward the shoulder direction. Simultaneously, when the outer Foot Three Yang meridians ran toward the toe tips, the inner Foot Three Yin meridians ran toward the abdomen direction. However, the operation of the Hand and Foot Three Yin and Three Yang meridians on the other side of the body was respectively opposite: that is, when the left Hand Three Yin meridians ran toward the finger tips, the right Hand Three Yin meridians ran toward the armpit direction. The remaining three Yin and Three Yang reverse meridian operations can be deduced similarly.

Due to this endless, reciprocal, same-speed movement of the Three Yin and Three Yang meridians opposing each other on the left and right sides, I personally experienced that the operation of the "Twelve Primary Meridians" presents a bidirectional positive and negative operational law. However, the bidirectional回旋 (rotary/helical) movement of the Hand Three Yin and Hand Three Yang meridians does not exceed the elbow, and the bidirectional rotary movement of the Foot Three Yin and Foot Three Yang meridians does not exceed the knee. This Yin/Yang, Positive/Negative movement is the key to my comprehension of the Twelve Primary Meridians.

I remained in this "receiving breath" state for a long time, thus clearly perceiving:

1. While the function of the Hand Three Yin meridians of the left hand was operating out to the fingers, the Hand Three Yang meridians of the left hand were simultaneously operating to the head; the Foot Three Yang meridians of the left foot were operating to the foot, and the Foot Three Yin meridians of the left foot were operating to the abdomen. At the same time, the Foot Three Yin meridians of the right side were running inversely to the foot, the Foot Three Yang meridians of the right side were running inversely to the head, the Hand Three Yang meridians of the right side were running inversely to the hand, and the Hand Three Yin meridians of the right side were running inversely to the chest center. Subsequently, the right side operated positively while the left side operated inversely. When the left side operated positively, the right side operated inversely. In a normal person, during each breath, the left side operates positively twice and negatively twice, and the right side also operates positively once and negatively twice. Therefore, the internal functions of the Twelve Primary Meridians are always undergoing endless positive and negative ascending, descending, advancing, and retreating operations.

Table of Positive and Negative Operation Directions of the Twelve Primary Meridians of the Hands and Feet Discovered During Fetal Breathing

Table 1: Left Side Positive Operation, Right Side Inverse Operation | Table 2: Right Side Positive Operation, Left Side Inverse Operation

Left Hand Three Yin: Chest → Hand | Right Hand Three Yin: Chest → Hand
Left Hand Three Yang: Hand → Head | Right Hand Three Yang: Hand → Head
Left Foot Three Yang: Head → Foot | Right Foot Three Yang: Head → Foot
Left Foot Three Yin: Foot → Abdomen | Right Foot Three Yin: Foot → Abdomen
Right Foot Three Yin: Abdomen → Foot | Left Foot Three Yin: Abdomen → Foot
Right Foot Three Yang: Foot → Head | Left Foot Three Yang: Foot → Head
Right Hand Three Yang: Head → Hand | Left Hand Three Yang: Head → Hand
Right Hand Three Yin: Hand → Chest Center | Left Hand Three Yin: Hand → Chest Center

2. The Du (Governor Vessel) and Ren (Conception Vessel) meridians on the midline of the human body are "two" meridians combined, possessing left and right independent ascending/descending and reciprocating operational functions.

3. The intersection of Yin and Yang functions at the "Luo-Connecting Acupoints" of the Foot Three Yang meridians and Foot Three Yin meridians, and the Hand Three Yang meridians and Hand Three Yin meridians, is the most profound connection point for the exchange of exterior/interior and Yin/Yang meridians in the human body. This phenomenon will be detailed in the later chapter explaining the Root-Flow-Pour-Enter contradiction movements.

4. Both sides of the head also possess left and right independent ascending/descending and advancing/retreating operational functions. However, due to the complexity of the movement routes, the sensation is not very distinct; one only feels the complex ascending/descending meridian operational functions stopping from the head to the neck region.

5. The Zang and Fu organs within the thoracic and abdominal cavities also have similar Yin/Yang advancing/retreating functional movements. However, because the positions of these organs are scattered, it is difficult to distinguish them clearly. If one bases reasoning on the obvious oppositional movement laws of the Three Yin and Three Yang meridians of the hands and feet limbs, one can deduce and explain the meridian operations of the head and the Yin of Zang organs and Yang of Fu organs.

After remaining in the "Fetal Breathing" state for four hours, due to a slight wandering of thought, I suddenly recovered postnatal breathing. My whole body turned from cool to warm, and the operational functions of the Hand and Foot Three Yin and Three Yang meridians disappeared.

Based on this experience of "Fetal Breathing," the various incomprehensible contradictions I encountered over many years of researching the "Twelve Primary Meridians" have been explained. I now contribute the fruits of my research on the "Twelve Primary Meridians" to the world, for colleagues who love researching the "Twelve Primary Meridians" to verify and implement, thereby promoting the development of our motherland's medicine.

III. Brief Description of the Twelve Muscle Regions (Jingjin)

The Twelve Muscle Regions (Shi'er Jingjin) of the human body are the "muscles and tendons" attached to the Twelve Primary Meridians, composed of tangible, cord-like tissues. The distribution routes of the Twelve Muscle Regions are roughly the same as those of the Twelve Primary Meridians, covering the front, back, left, right, head, face, and limbs of the human body. Together, the Twelve Muscle Regions form a complete human musculoskeletal system. The difference is that the Twelve Muscle Regions tissue does not enter the "Zang and Fu organs" but only manifests on the body's surface, similar to the outer walls of a house, without involving the internal organ tissues within the walls. However, the Twelve Muscle Regions also have a sympathetic connection with the internal Zang and Fu organs, capable of connecting Yin and Yang through the positive and negative movements of the Twelve Primary Meridians. Because the Twelve Muscle Regions rely on the circulating Qi of the Twelve Primary Meridians for nourishment, the distribution routes of the Foot Taiyang Muscle Region and its branch muscle regions are entirely infused with the reciprocating Qi of the Foot Taiyang Meridian and part of the Qi of the Foot Shaoyin Meridian. The nourishment of Qi received by other Muscle Regions is the same.

According to the relationship between the Twelve Muscle Regions and the Twelve Primary Meridians, if compared to tangible ditches, they can be divided into three types:

1. The Qi circulating within the meridians is like the "flowing water" in the ditch (the flowing water should be imagined as intangible, as the Qi of the meridians is intangible).

2. The meridian routes are like the "ditch channels" beneath the water layer in the ditch.

3. The Twelve Muscle Regions are like the tangible "banks" of the ditch. Thus, the tangible banks are fixed and immovable, and the "Twelve Muscle Regions" on the human body are also fixed and immovable. Because the Twelve Muscle Regions suffer fewer diseases due to "heat causing relaxation," they suffer many diseases from "cold-damp invasion." Therefore, the *Lingshu · Jingjin Chapter* allocates the human "Twelve Muscle Regions" to the twelve months of the four seasons. If invaded by "wind-cold-damp pathogens" in a certain month, causing spasm and pain in a "fixed segment" of a certain Muscle Region route, it is mostly due to cold pathogen obstruction, where "blockage causes pain." Whenever symptoms such as cord-like spasm, pulling, and pain appear, it is mostly a disease of the Twelve Muscle Regions. It is advisable to adopt warm moxibustion or burning needle therapy. The range for fire needle treatment should focus on the local painful areas as "Ashi Points" (painful trigger points). One can also adopt drug warming compresses or modern electrotherapy heat transmission methods, all of which can achieve therapeutic effects. However, direct stimulation with fire needles generates strong warmth, thus yielding significant results.

Appendix: Case of Muscle Region Disease

Typical Case: Chen ??, Male, 56 years old, Porter. Visited on September 13, 1994. Symptoms: Pulling pain on the outer side of the right shoulder, limited mobility, unable to raise or extend posteriorly. The focal point of pain was at the Jianyu and Quchi acupoints. Pulse diagnosis: The arteries of Yin and Yang on the left and right were relatively flat, except for the tight pulse appearing at the right Renying artery. Diagnosed as "Muscle Region Cold Invasion" of the Hand Yangming Meridian. Wrapped cotton cloth around the needle, soaked it in vegetable oil, and burned it. Used rapid technique to perform burning needle piercing (Fan Zhen Jie Ci) on the patient's pulling pain points, mainly piercing the Quchi and Jianyu acupoints. After two treatments with burning needle piercing, the patient's right shoulder pain ceased, and he regained full mobility and recovered.

IV. Brief Description of the Twelve Collateral Vessels (Luo Mai)

The *Lingshu · Maidu Chapter* states: "The Primary Meridians are deep; branches that diverge horizontally are Collaterals (Luo); further divisions of Collaterals are Sun Collaterals." This explains that Collateral vessels branch off from the Primary Meridians; and from the Collaterals, countless fine branches named Sun Collaterals further diverge.

The *Lingshu · Jingmai Chapter* discusses the "Fifteen Major Collaterals": namely, the collateral of the Hand Taiyang is Lieque; the collateral of the Hand Shaoyin is Tongli; the collateral of the Hand Jueyin (Pericardium) is Neiguan; the collateral of the Hand Taiyang is Zhizheng; the collateral of the Hand Yangming is Pianli; the collateral of the Hand Shaoyang is Waiguan; the collateral of the Foot Taiyang is Feiyang; the collateral of the Foot Yangming is Fenglong; the collateral of the Foot Shaoyang is Guangming; the collateral of the Foot Taiyin is Gongsun; the collateral of the Foot Shaoyin is Dazhong; the collateral of the Foot Jueyin is Ligou; the collateral of the Ren Mai is Wei Yi; the collateral of the Du Mai is Changqiang. Additionally, there is the Great Collateral of the Spleen, Dabao. Together, they form fifteen "Major Collateral Vessels."

The term "Major Collateral" implies lateral divergence. It is a branch of the regular Primary Meridian and is an important pathway for maintaining the exchange and mutual balance of Yin and Yang Qi between the Twelve Primary Meridians. Just as transportation lines require not only wide main roads for delivery but also some branching small paths to compensate for deficiencies to ensure smooth circular transport, countless Sun Collaterals further diverge from the fifteen Collateral Vessels, spreading throughout the body to form an integrated network system. Driven by the positive and negative operational functions of the Twelve Primary Meridians, the Qi and Blood of the human body circulate rhythmically and regularly, transmitting, pouring, and irrigating the entire body. The Collateral Vessels of the human body are relatively superficial and visible on the body surface. The *Lingshu · Jingmai Chapter* states: "Primary Meridians are often invisible... what is seen of the vessels are all Collateral Vessels." It also states: "All vessels that float and are commonly visible are Collateral Vessels." Therefore, anything visible from the body surface is a Collateral Vessel.

Since Collateral Vessels are the channels for "blood circulation," the deficiency or excess phenomena of Collateral Vessels can be diagnosed from external appearance. The *Lingshu · Jingmai Chapter* once stated: "Of these fifteen Collateral Vessels, excess conditions must be visible, and deficiency conditions must be sunken." This explains that the excess condition of Collateral Vessels involves blood congestion and stasis obstructing blood circulation, thus possibly visible on the body surface—especially in the limbs where the manifestation of exposed, knotted, and stagnant blood in Collateral Vessels is easy to see. The deficiency condition of Collateral Vessels refers to insufficient blood within the Collateral Vessels, resulting in empty Collateral Vessels and poor blood circulation, thus the Collateral Vessels inevitably appear "soft and flaccid," making them difficult to see on the skin surface.