Laoguanshan(老官山) 『Jing Mai Shu(經脈書)』 and Laoguanshan(老官山) wooden figurine are important artifacts that serve as stepping stones for the formation process of meridian pulse system that run from Mawangdui(馬王堆) to 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』. These are meaningful data that allow you to study the p...
Laoguanshan(老官山) 『Jing Mai Shu(經脈書)』 and Laoguanshan(老官山) wooden figurine are important artifacts that serve as stepping stones for the formation process of meridian pulse system that run from Mawangdui(馬王堆) to 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』. These are meaningful data that allow you to study the period during which there has been a gap in the excavation literature and provide a number of clues to medicine during that period. For this reason, I studied the formation process of meridian pulse system using the data from Laoguanshan(老官山). And this is also a study that can shed light on the origin of the meridians, the process of the establishment of 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』. Laoguanshan 『Jing Mai Shu(經脈書)』 is described by reference to 『Yin Yang Shiyi Mai(陰陽十一脈)』 based on 『Zubi Shiyi Mai(足臂十一脈)』. 『Jing Mai Shu(經脈書)』 shows improvement in many areas over previous medical literatures. First of all, the name of three yin three yang(三陰三陽) and the predicates at the start and end points are unified. The description of the starting and ending points is important because they show the way of thinking about the corresponding treatment points. Also In 『Jing Mai Shu(經脈書)』 the paths of meridians of 『Zubi Shiyi Mai(足臂十一脈)』 and 『Yin Yang Shiyi Mai(陰陽十一脈)』 are extended. In zu da yang mai(足大陽脈) the starting point was extended to the toe. In 『Jing Mai Shu(經脈書)』, xin zhu zhi mai(心主之脈) is added and the number of meridian becomes twelve. Xin zhu zhi mai(心主之脈) is one of the san yin mai(三陰脈) of the upper extremity, start in the palm of the hand and end in the heart. I think the end point in xin zhu zhi mai(心主之脈) is likely to contain surrounding blood vessels. A look at the xin zhu zhi mai(心主之脈) and Laoguanshan(老官山) wooden figurine shows that doctors of the Laoguanshan era had a lot of interest in blood vessels. The concept of bie mai(別脈) is first introduced at the Laoguanshan 『Jing Mai Shu(經脈書)』. This concept is one of the important concepts needed to lead from excavation literature to 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』. Bie mai(別脈) was introduced to treat various symptoms that were difficult to explain in previous meridian channels. In bie mai(別脈) a concept like 脾 appears in the meridian, which brings in new forms of pathways. Efforts are being made to combine viscera and meridians. Among the Laoguanshan(老官山) artifacts there is an important wooden figurine that can study the origin of meridians. The wooden figurine is the first human figure to be engraved with a acupoints, with several meridians painted with red and white lines. A total of seven words are engraved on the wooden figurine. Five words are engraved on the back of the wooden doll, which marks the location of the five viscera at that time. The other two words are "欠盆" and "夜淵," which are likely to indicate a medically important points at the time. Perhaps "欠盆" is where the yang mai(陽脈) of upper extremity gather and "夜淵" is where the yin mai(陰脈) of upper extremity converge. These two words are closely related to the vessels in the upper extremity. All of the early meridian texts contain diagnostic methods. This is mainly the way to diagnose the deviation of the meridians by comparing the pulse of the arteries. The diagnostic method, which compares the number of pulses, will continue from the Mawangdui(馬王堆) to 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』 through the Laoguanshan(老官山). In Laoguanshan, the meridians and viscera have not yet fully combined. Verification of the actual structures was necessary for the meridians to be connected to the viscera. The first anatomical record in the time of the Wang Mang(王莽) would have influenced this combination. In addition, through this case, Bian Que(扁鵲) school`s theory of viscera is likely to be combined with the theory of meridian from 『Jing Mai Shu(經脈書)』. In other words, anatomical research and theoretical system of Bian Que(扁鵲) were added to early meridian literatures and developed into a meridian pulse system of 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』.
Laoguanshan(老官山) 『Jing Mai Shu(經脈書)』 and Laoguanshan(老官山) wooden figurine are important artifacts that serve as stepping stones for the formation process of meridian pulse system that run from Mawangdui(馬王堆) to 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』. These are meaningful data that allow you to study the period during which there has been a gap in the excavation literature and provide a number of clues to medicine during that period. For this reason, I studied the formation process of meridian pulse system using the data from Laoguanshan(老官山). And this is also a study that can shed light on the origin of the meridians, the process of the establishment of 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』. Laoguanshan 『Jing Mai Shu(經脈書)』 is described by reference to 『Yin Yang Shiyi Mai(陰陽十一脈)』 based on 『Zubi Shiyi Mai(足臂十一脈)』. 『Jing Mai Shu(經脈書)』 shows improvement in many areas over previous medical literatures. First of all, the name of three yin three yang(三陰三陽) and the predicates at the start and end points are unified. The description of the starting and ending points is important because they show the way of thinking about the corresponding treatment points. Also In 『Jing Mai Shu(經脈書)』 the paths of meridians of 『Zubi Shiyi Mai(足臂十一脈)』 and 『Yin Yang Shiyi Mai(陰陽十一脈)』 are extended. In zu da yang mai(足大陽脈) the starting point was extended to the toe. In 『Jing Mai Shu(經脈書)』, xin zhu zhi mai(心主之脈) is added and the number of meridian becomes twelve. Xin zhu zhi mai(心主之脈) is one of the san yin mai(三陰脈) of the upper extremity, start in the palm of the hand and end in the heart. I think the end point in xin zhu zhi mai(心主之脈) is likely to contain surrounding blood vessels. A look at the xin zhu zhi mai(心主之脈) and Laoguanshan(老官山) wooden figurine shows that doctors of the Laoguanshan era had a lot of interest in blood vessels. The concept of bie mai(別脈) is first introduced at the Laoguanshan 『Jing Mai Shu(經脈書)』. This concept is one of the important concepts needed to lead from excavation literature to 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』. Bie mai(別脈) was introduced to treat various symptoms that were difficult to explain in previous meridian channels. In bie mai(別脈) a concept like 脾 appears in the meridian, which brings in new forms of pathways. Efforts are being made to combine viscera and meridians. Among the Laoguanshan(老官山) artifacts there is an important wooden figurine that can study the origin of meridians. The wooden figurine is the first human figure to be engraved with a acupoints, with several meridians painted with red and white lines. A total of seven words are engraved on the wooden figurine. Five words are engraved on the back of the wooden doll, which marks the location of the five viscera at that time. The other two words are "欠盆" and "夜淵," which are likely to indicate a medically important points at the time. Perhaps "欠盆" is where the yang mai(陽脈) of upper extremity gather and "夜淵" is where the yin mai(陰脈) of upper extremity converge. These two words are closely related to the vessels in the upper extremity. All of the early meridian texts contain diagnostic methods. This is mainly the way to diagnose the deviation of the meridians by comparing the pulse of the arteries. The diagnostic method, which compares the number of pulses, will continue from the Mawangdui(馬王堆) to 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』 through the Laoguanshan(老官山). In Laoguanshan, the meridians and viscera have not yet fully combined. Verification of the actual structures was necessary for the meridians to be connected to the viscera. The first anatomical record in the time of the Wang Mang(王莽) would have influenced this combination. In addition, through this case, Bian Que(扁鵲) school`s theory of viscera is likely to be combined with the theory of meridian from 『Jing Mai Shu(經脈書)』. In other words, anatomical research and theoretical system of Bian Que(扁鵲) were added to early meridian literatures and developed into a meridian pulse system of 『Ling Shu・Jing Mai Pian(靈樞·經脈篇)』.
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