This paper examines the Chong Mai, one of the Eight Extraordinary Meridians in classical Chinese medicine, focusing on its dual pathway designations as described in Nan Jing difficulty 28 and Su Wen chapter 60. The paper contrasts the two classical texts — one associating the Chong Mai with the foot Yang Ming (Stomach meridian) and the other with the foot Shao Yin (Kidney meridian) — and explores what these designations reveal about the vessel's nature and function. It also discusses the Chong Mai's role in connecting anterior and posterior heaven, regulating qi and blood circulation throughout the body, and its clinical relevance in practice.
The Nan Jing difficulty 28 states that the Chong Mai doubles the pathway of the foot Yang Ming. The Su Wen chapter 60 states that the Chong Mai doubles the pathway of the foot Shao Yin. Together, these two classical texts provide guidance as to the significance of these channels in relation to the nature and function of the Chong Mai, and help explain why the Chong Mai occupies such a preeminent position within the Eight Extraordinary Meridians.
Nan Jing difficulty 28 states that the Chong Mai arises at Qi Chong (ST 30), the crossroads of the qi. It doubles the pathway of the Yang Ming of the foot — that is, the Stomach meridian — surrounds the navel and rises, reaches the middle of the thorax (xiong zhong), and diffuses there.
The Su Wen chapter 60 offers a related but distinct account: the Chong Mai arises at the street of qi and, doubling the pathway of the Shao Yin — that is, the Kidney meridian — surrounds the navel and rises, reaches the middle of the thorax, and diffuses there (Author 110).
The dual designation of the Chong Mai as it passes over the abdomen is also a way of indicating that the Chong Mai is able to make the connection between posterior and anterior heaven — the connection between the first pattern of life and the perpetual renewal of life following that pattern (Author 118–119).
In the classical texts, the Chong Mai appears to be not only the director of the circulation of qi and the aspect of circulation bringing nourishment, but also the function that regulates all irrigation — carrying liquids and blood throughout the body, even through the small and large valleys. The small and large valleys represent the circulation throughout the body's tissues, from the twelve meridians to the smallest luo vessels, which irrigate the circulation all the way to the surface of the skin. This is the broad function of the Chong Mai.
The Chong Mai seems to be everywhere in the body — from the upper orifices to the bottom of the feet, and from the first center of vitality to the most exterior areas of the body, wherever there is circulation of the elements of life: blood and essences (Author 118). This understanding of the vessel is supported by classical Chinese medical theory, which regards the Chong Mai as the "sea of blood" and the "sea of the twelve meridians."
"Zhang Jiebin commentary and clinical significance"
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