Reflexology: The 5 Elements and their 12 Meridians: A Unique Approach. Inge Dougans

a maximum level for a period of 2 hours in each meridian and at a minimum level 12 hours later. This implies that a specific meridian and its connecting organ will dominate the body during a specific 2-hour period. If the Chi in this meridian is in shortage and consequently imbalanced, related symptoms will be felt intensely during this time period. (This is discussed in more detail in Chapter 4 under each individual meridian.)

      Acupuncture or acupressure points are located along each meridian, which are linked to the structure of the organs. If a meridian is congested, stimulation of these points will allow energy to enter the meridians. Alternatively, if a meridian is overloaded with energy, stimulation of the acupuncture points will release the excess energy.⁵⁷ Stimulation of the meridians clears congestions, and restores balance and health within the body, hence improving the flow of Chi.

Western medicine recognizes a nervous system and a circulatory system within the human body, but focuses on the structure and functions of each individual organ. Although, for instance, the circulatory system supplies each organ with the nourishment necessary to allow the functioning of all organs possible, Western medicine does not consider this interrelationship as significant. Western medicine sees the circulatory system as just another organ and analyzes it in terms of its structure and functions separate from all the other organs. In TCM, each individual organ is understood in terms of its functions and its structure. However, the structure of each organ is not looked at solely in terms of the cells, membranes and mechanisms that go to make it up. Instead, the structure of each organ consists of the organ and the meridian responsible for nourishing that specific organ with live-giving Chi. Included in the structure of each organ is how that organ relates to, influences and is influenced by the other organs and their meridians, as indicated by the theory of the Five Elements.

      Although we refer to 12 major meridians, in fact there is only one single meridian running throughout the whole body, as all of these meridians are connected to each other, flowing into one another. They are bilateral (paired), giving 24 separate pathways. Each meridian is connected and related to a specific organ from which it gets its name – in most cases the organs are ones with which we are familiar. In addition, it is connected to a coupled meridian and organ with which it has a specific relationship. The coupled meridians consist of a yin and yang aspect, and come under the dominance of one of the five elements (see table below).

ELEMENT	YANG ORGAN	YIN ORGAN
Wood	Gall bladder	Liver
Fire	Small Intestine/Triple Burner	Heart/Circulation
Earth	Stomach	Spleen/Pancreas
Metal	Large Intestine	Lungs
Water	Bladder	Kidneys

      It is difficult to draw a dividing line between the anatomical and physiological concepts of the Nei Ching. The organs are described for their function rather than for their location and structure, and the idea of cosmology (the continuous interaction of yin and yang, the four seasons and the five elements) dominates the theories of structure as well as those of function.

      According to the Nei Ching, the body has five ‘viscera’ and six ‘bowels.’ The viscera, which are yin, are the heart, spleen, lungs, liver and kidneys. These have the capacity to store but not eliminate. They determine the function of all the other parts of the body, including the bowels, and also of the spiritual resources and emotions. The function of yin organs is to produce, transform, regulate and store the fundamental substances – chi, blood, Jing, shen (spirit) and body fluids. Jing is best translated as ‘essence’ and is the substance that underlies all organic life. It is the source of organic change and is generally thought of as fluid-like. Jing is supportive and nutritive and is the basis of reproduction and development.

      The six bowels are yang organs and have the capacity of elimination but not of storing. These are the gall bladder, stomach, large intestine, small intestine, bladder and the triple burner (triple heater or three burning spaces). The triple burner is not an actual organ, and will be discussed in more depth in the detailed description of the meridians (see chapter 4). The yang organs receive, break down and absorb that part of the food that will be transformed into fundamental substances, and transport and excrete unused portions.

      The position of the viscera and bowels is compared to that of various officials in an empire, relating to the 12 main organs and meridians. The 12 officials must always work together for the maintenance of the whole, and never fail to assist one another.

       ‘When the monarch is intelligent and enlightened, there is peace and contentment among his subjects; thus they can beget offspring, bring up their children, earn a living, and lead a long and happy life. And because there are no more dangers and perils, the earth is considered glorious and prosperous.’

      In addition to the 12 organ meridians, there are also 2 ‘vessel’ meridians termed the ‘governing’ and ‘conception’ meridians. They serve as energy reservoirs for the entire meridian network. The governing meridian (the Du channel) stores energy for and supplies energy to all the yang meridians within the body. It has its origin in the pelvic cavity. From there it descends internally, surfacing at the perineum, passing through the tip of the coccyx. It ascends along the spine, the neck, over the head, descends along the middle of the forehead and nose, ending inside the upper gum. A smaller internal branch ascends from the pelvic cavity, through the buttocks to the kidneys. Another small internal branch leaves the main meridian at the base of the head and enters the brain.⁵⁷

      The conception meridian (the Ren channel) stores Chi and supplies it to all the yin meridians. It is called the conception meridian as it is thought that in women it originates in the uterus and is responsible for the development of the foetus. This meridian starts in the pelvic cavity, emerging at the perineum and ascends over the middle of the pubic area. From there it ascends along the middle of the abdominal area, the chest and throat to the chin. Here it penetrates and encircles the lips internally. Two internal branches pass from the lips on either side of the nose ascending over the cheeks, parallel with the nose ending underneath each eye.⁵⁸

      The meridians all have two sections – one section is close to the surface of the body and the other is internal and deeper inside the body. Each meridian and its connecting organ can be classified in terms of the yin/yang principle. Organs that are hollow, most often externally situated within the body cavities and involved in the process of discharging substances, are considered to be yang organs. These organs are responsible for the reception, transmission and digestion of food and liquids and the elimination of wastes. Solid organs, positioned more internally in the body and involved in the absorption, regulation and storing of various substances are considered to be yin organs. The meridians connecting these organs can be classified as supplying these organs with either yang or yin Chi. The meridian energy network connects the environment surrounding the body to the internal organs. The course of each meridian plays an essential role in the diagnosis and treatment of diseases, as postulated by traditional Chinese medicine.

      To recap, reflexology works to help attain and maintain the equilibrium in the Chi by activating the sections of the meridians present on the feet, as well as activating the reflexes of the organs relating to each of the meridians. This is why it is important to incorporate the concept of meridian therapy with the practice of reflexology.

      Chinese medicine is essentially holistic. It is based on the idea that disease cannot be isolated from the patient and that no single part can be understood except in its relation to the whole. Nothing is treated symptomatically. According to the Nei Ching:

       ‘Illness is comparable to the root; good medical work is comparable to the topmost branch; if the root is not reached, the evil influences cannot be subjugated.’

chapter 3