{"id":45906,"date":"2026-04-06T17:42:46","date_gmt":"2026-04-06T15:42:46","guid":{"rendered":"https:\/\/bodhiwhispers.be\/discover-the-journey-of-the-extraordinary-meridians-part-1\/"},"modified":"2026-05-14T08:41:49","modified_gmt":"2026-05-14T06:41:49","slug":"shiatsu-extraordinary-meridians-brussels-part-1","status":"publish","type":"post","link":"https:\/\/bodhiwhispers.be\/en\/shiatsu-extraordinary-meridians-brussels-part-1\/","title":{"rendered":"Extraordinary Meridians \u2014 Part 1: From Classical Theory to a Conceptual Clinical Model for Shiatsu"},"content":{"rendered":"\n
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This website version is an expanded and thoroughly revised edition of the article originally published in the Shiatsu Society Journal<\/a><\/span> (Spring 2026). This version includes the addition of a new conceptual clinical model. <\/em><\/p>\n\n\n\n

Consult the original publication here (PDF)<\/a><\/span>.<\/em><\/p>\n<\/div>\n\n

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Introduction<\/strong><\/h2>\n\n

When I began my Shiatsu training, the perception of \u201cenergy\u201d often felt difficult to define. How do we experience something that is neither visible nor physically tangible? <\/p>\n\n

A quote by Gabrielle Roth, founder of the 5Rhythms movement, became an important source of inspiration for me:<\/p>\n\n

“Energy moves in waves. Waves move in patterns. Patterns move in rhythms. A human being is just that: energy, waves, patterns, rhythms. Nothing more. Nothing less\u2026 A dance.”<\/em>(1989)<\/p>\n\n

How does energy flow through the body? Which subtle, hidden pathways connect body and mind? <\/p>\n\n

This first part invites the reader on a journey of exploration through the Eight Extraordinary Meridians (Qi Jing Ba Mai, \u5947\u7d93\u516b\u8108) \u2014 also known as the \u201cExtraordinary Vessels\u201d. We trace their historical origins and theoretical foundations, from the earliest classical texts to the rich traditions of Daoist alchemical thought. <\/p>\n\n

Building on this foundation, I introduce a conceptual clinical model: a heuristic three-phase framework designed to support reflection and clinical practice for the modern Shiatsu practitioner. Although still exploratory in nature, this model offers a structured way of translating the subtle and often abstract dynamics of these meridians into the practical reality of Shiatsu treatment. <\/p>\n\n

Yet this is only the beginning. In the second part of this article, these theoretical foundations are brought to life through an evocative \u201cDance of Qi,\u201d in which the Extraordinary Meridians reveal their choreography and energy becomes directly experiential. <\/p>\n\n

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1. Historical and Theoretical Foundations of the Extraordinary Meridians<\/strong><\/h2>\n\n
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1.1 The Long Journey of the Extraordinary Meridians: A Historical Overview<\/strong><\/h3>\n\n

The Extraordinary Meridians are mentioned in the Huangdi Neijing (Yellow Emperor\u2019s Inner Classic), compiled between approximately the second century BCE and the second century CE. Within this corpus, the Suwen (Basic Questions) provides the theoretical foundations, while the Ling Shu (Spiritual Pivot) offers practical guidance on meridians and Acupuncture points. <\/p>\n\n

However, these texts provide early references rather than a systematised theory of the Extraordinary meridians. Later, the Nan Jing (Classic of Difficult Issues), traditionally dated to the first or second century CE, clarified these often cryptic passages, notably by systematising the relationships between meridians, Qi and diagnostic patterns. <\/p>\n\n

In parallel, Daoist External Alchemy (Waidan) was developed, establishing a cosmological and energetic framework that later became the foundation of Internal Alchemy (Neidan). From around the tenth century onwards, Neidan elaborated the Extraordinary Meridians as deep channels connecting body and mind. This vision is clearly illustrated in the wonderful image of the Neijing Tu (Diagram of the Inner Classic). While the most famous version of this diagram dates from the 19th century, it nevertheless visually synthesises the early classical Neidan concepts of internal energy circulation, in which several Extraordinary Meridians are symbolically represented through their trajectories and interconnections. <\/p>\n\n

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The Neijing Tu: The body as an inner landscape where Qi flows through mountains and valleys. A classical blueprint for the alchemical journey we support within Shiatsu practice. <\/mark><\/figcaption><\/figure>\n<\/div>\n\n
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During the Ming dynasty, Li Shizhen systematised these insights in his Qi Jing Ba Mai Kao (Study of the Eight Extraordinary Meridians). Shortly thereafter, the Zhenjiu Dacheng (Great Compendium of Acupuncture and Moxibustion, 1601) further consolidated the status of Extraordinary Meridians within the meridian system. <\/p>\n\n

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1.2 The Extraordinary Meridians: Deep Reservoirs of Qi<\/strong><\/h3>\n\n

Within classical Chinese medical theory, the Eight Extraordinary Meridians function as deep reservoirs or \u2018lakes\u2019 of Qi, closely connected with Jing. They absorb and redistribute deficiencies or excesses arising within the flowing rivers of the twelve primary meridians, thus maintaining balance throughout the entire energetic system. <\/p>\n\n

They do not possess an independent network of acupuncture points, with the exception of the Ren Mai and Du Mai, which do have their own points. Instead, they are accessed via opening points located on the primary meridians. <\/p>\n\n

Although classical texts often describe a single directional flow, clinical and experiential practice assumes that Qi within these deep channels can move in both directions, depending on what regulation is required.<\/p>\n\n

Classical sources associate the Extraordinary Meridians with the Extraordinary Fu (Curious Organs) and with major life phases such as growth, maturation, and ageing. They are also understood as supporting the constitutional layer: the underlying pattern that partly determines how a person functions, responds, and recovers. <\/p>\n\n

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1.3 The Unfolding Body: Extraordinary Meridians as a Blueprint from Conception<\/strong><\/h3>\n\n

In classical Chinese medical embryology, the Extraordinary Meridians are the first energetic structures of the human body to form during conception and embryonic development. They arise before the twelve primary meridians and lay down a blueprint that underpins growth and development. <\/p>\n\n

Although no single universal sequence ap pears across all classical texts, the most widely accepted traditional order \u2014 according to sources such as the Nan Jing, Ling Shu, and classical embryological models \u2014 is as follows.<\/p>\n\n

The first meridian to emerge is the Chong Mai, the central axis of the embryo. It arises from the combined Essence of both parents and forms the \u2018Sea of Blood and Meridians\u2019, from which all other meridians originate. <\/p>\n\n

From the Chong Mai, the Ren Mai develops as the anterior midline, regulating Yin, embodiment, and reproduction. The Du Mai forms the posterior midline, supporting Yang, directionality, and the nervous system. Together, these three constitute the fundamental structure of the body. <\/p>\n\n

Subsequently, the Dai Mai emerges as the only horizontal meridian, connecting and stabilising the upper and lower body. This is followed by the Yin Qiao Mai and Yang Qiao Mai, which regulate movement, balance, and eye function, and finally by the Yin Wei Mai and Yang Wei Mai, which connect all meridians and integrate the entire energetic system. <\/p>\n\n

In this way, the Extraordinary Meridians form a refined network: core lines for growth, a horizontal stabilising axis, dynamic pathways for balance, and connective lines for coherence. They reveal how the body is energetically organised at an early stage, even before physical structures are fully formed, and they offer insight into the subtle yet essential layers of human development. <\/p>\n\n

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1.4 The Extraordinary Meridians in Shiatsu Practice<\/strong><\/h3>\n\n

In Shiatsu practice, the Extraordinary Meridians are often accessed when an energetic pattern lies deeper than what can be directly influenced through the primary meridians, and when regulation at a more fundamental level is required.<\/p>\n\n

This may occur, for example, during hormonal transitions (such as puberty or menopause), when working on resilience or sensory clarity, or when seeking greater harmony between body and mind.<\/p>\n\n

The Eight Extraordinary Meridians can be stimulated in various ways. Acupuncture and Shiatsu, much like Tui Na, work through specific opening, coupled, and intersection points. For instance, SP4<\/strong> (Gongsun \u2014 \u2018Grandfather-Grandson\u2019) is the opening point of the Chong Mai. While acupuncture focuses on needling, manual therapies like Shiatsu additionally utilize gentle pressure, mobilisations, and stretches to release blockages and balance deficiencies or excesses within the primary meridians. <\/p>\n\n

Energetic practices such as Qi Gong, Neigong, and Daoyin activate these meridians through breathing, movement, and visualisation, thereby supporting the self-regulation of Qi.<\/p>\n\n

Whether through physical touch or conscious practice, the Extraordinary Meridians function as an overarching energetic coordination system. They integrate the Yin and Yang flows throughout the entire body, unlocking a deeper level of balance and wholeness. <\/p>\n\n

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2. A Heuristic-Interpretative Three-Phase Model for the Extraordinary Meridians in Shiatsu<\/strong><\/h2>\n\n
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2.1 The Encounter as a Foundation for Transformation<\/strong><\/h3>\n\n

Before exploring the phases of the model, I wish to reflect on the essence of the transformational processes we all undergo as human beings. In my view, the most important foundation of a Shiatsu session is not the technique or theoretical knowledge itself, but the practitioner\u2019s capacity to create a holding field<\/em>. This is a safe space where the client is simply allowed to be <\/em>\u2014 a place where they feel accepted and understood with compassion at their deepest core. <\/p>\n\n

I see Shiatsu not so much as an intervention performed by an expert, but rather as an encounter arising from an equal connection between human beings. Within this connection, the client is supported to (re)discover their own path, to seek out internal and external resources, and to reposition themselves in the world, in alignment with their soul\u2019s mission. <\/p>\n\n

Within this field of presence, the Shiatsu practitioner draws upon their professional expertise. I consider the choice from the repertoire of techniques and acupuncture points, and the timbre of one’s own inspiration, as choosing the right musical score. During a session, a melody unfolds spontaneously \u2014 sometimes as a carefully crafted composition, more often as a free improvisation in the cadence of the moment. Here, the extraordinary meridians form the deep fundamental tone that carries this movement. <\/p>\n\n

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2.2 Conceptual Positioning of the Model<\/strong><\/h3>\n\n

Within Taoist internal alchemy (Neidan), the Extraordinary Meridians are understood as deep reservoirs of energy within a broader process of transformation. While this tradition outlines a path of inner cultivation rather than direct clinical protocols, the alchemical transformation of Jing through Qi to Shen offers a valuable conceptual framework for contemporary Shiatsu practice: <\/p>\n\n

\u201cSince most Taoist methods of internal alchemy are based on the transformations of Essence into Energy, Energy into Spirit, and Spirit into Emptiness, the Extraordinary Meridians are at the root of the entire process of self-transformation.\u201d<\/em>\u2014 Ama\u00ebl Ferrando, 2022 (author’s translation)<\/p>\n\n

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Detail of the Neijing Tu (19th century): Alchemical circulation in the lower Dantian.<\/mark><\/figcaption><\/figure>\n<\/div>\n\n
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This article introduces a heuristic, interpretative three-phase model \u2014 comprising stabilization, transformation, and integration \u2014 as a framework for engaging with deep transformational processes via the Extraordinary Meridians. The model is still in an exploratory phase and resonates with both classical Eastern thought and contemporary trauma-informed approaches; it is intended explicitly as a framework for exploration rather than a fixed protocol. <\/p>\n\n

While the parallels with modern somatic approaches are interpretative, they may open a fruitful dialogue between classical energetic models and contemporary somatic perspectives. The aim is not to establish historical or scientific equivalences, but to offer a reflective framework that deepens the experiential dimension of Shiatsu practice. <\/p>\n\n

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2.3 The Three-Phase Model: Stabilization \u2014 Transformation \u2014 Integration<\/strong><\/h3>\n\n
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2.3.1 Phase 1: Stabilization and Orientation (Yin and Yang Qiao Mai)<\/em><\/p>\n\n

In this phase, the focus lies on strengthening or restoring a physical foundation. Classically, the Yin and Yang Qiao Mai are associated with posture, balance, and the regulation of Yin and Yang (Giovanni Maciocia, 2006; Ann Cecil-Sterman, 2013). <\/p>\n\n

In the model proposed here, these classical functions are translated into contemporary concepts such as proprioception and sensory orientation. In this context, the Qiao Mai function as the energetic foundation of embodiment: the client\u2019s capacity to perceive themselves safely in relation to their environment. <\/p>\n\n

This stabilizing function is traditionally accessed through the opening points KI6<\/strong> (Zhaohai \u2014 \u2018Shining Sea\u2019) and BL62<\/strong> (Shenmai \u2014 \u2018Extending Vessel\u2019), located at the level of the ankles. In practice, KI6<\/strong> can be experienced as supporting rest, internal anchoring, and Yin regulation, while BL62<\/strong> is more associated with external orientation, movement, and Yang activation. Together, they establish a dynamic polarity between rest and activation, and between the inner and outer worlds. <\/p>\n\n

The Yin and Yang Qiao Mai traditionally meet at BL1<\/strong> (Jingming \u2014 \u2018Bright Light\u2019), a point associated with the eyes and clarity of perception. In contemporary somatic approaches, this relationship can be read symbolically as a connection between visual orientation, attention, and the regulation of activation and alertness. This parallels the concept of \u2018orientation\u2019 within trauma-informed models such as the NeuroAffective Relational Model (NARM) by Laurence Heller and Aline LaPierre (2012), in which safe sensory orientation to the environment plays a vital role in regulating the tendency toward dissociation \u2014 the loss of contact with immediate bodily experience. <\/p>\n\n

The Qiao Mai thus constitute the first step: a foundation of safety and presence. From this stable base, the system can begin to reorganize itself, paving the way for further development and deep transformation. <\/p>\n\n

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2.3.2 Phase 2: Structural Organization and Transformation (Dai, Ren, Du, and Chong Mai)<\/em><\/p>\n\n

Once sufficient rest and foundational safety have been restored via the Qiao Mai, the body is given the opportunity to release patterns at a deeper level. From this stability, the system can transition into deeper constitutional layers. <\/p>\n\n

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The Dai Mai as a Dynamic Container<\/strong><\/p>\n\n

Before addressing the central vessels (Ren, Du, and Chong Mai), we turn to the Dai Mai, which is opened via GB41<\/strong> (Zulinqi \u2014 \u2018Foot Overlooking Tears\u2019). As the only horizontal meridian in the body, it connects the upper and lower halves and organises the energetic space. In this model, the Dai Mai functions as a safe \u2018container\u2019. This principle resonates with the insights of Peter Levine, who describes how the body requires a secure physiological foundation to integrate deeply stored tension: <\/p>\n\n

“A resilient ‘container’ is built by creating a body-based sense of self that is capable of containing and ‘holding’ intense sensations and emotions without being overwhelmed.”<\/em>\u2014 Peter Levine, 2010<\/p>\n\n

Within this heuristic framework, the Dai Mai can be intentionally utilized to support structure, space, and cohesion within the system. For the deeper significance of the acupuncture points on this meridian, I draw upon the interpretations of Debra Kaatz (2023), who describes the Dai Mai as a dynamic axis that aids in centering, creating space, and binding experiences. Clinically, this can be translated into three complementary functions, inspired by Levine\u2019s concept of a resilient container: providing the body with a safe foundation to hold intensity, while allowing for flexible movement and maintaining organization. <\/p>\n\n