The physiological functions of Qi, blood, and meridians and the effects of Tian Gui on men
**Good Qi and Blood Circulation: Storing up the body's vital energy**
When taking lead, one must be discerning, sincerely distinguishing beauty from ugliness. Do not let it be mistaken; seize it from the cauldron at the opportune time. Clearly distinguish the true from the false of these two substances; once obtained, return it to you forever. This matter aligns with the secrets of Heaven. Remember the movement of primordial Yang; its wondrous application lies in emptiness and danger. Following the Yin and Shen hours, or the Zi and Wu hours, are all incorrect. The natural seasons, even in dreams, teach you. It does not belong to essence, fluids, qi, or blood; it is not the lungs, liver, heart, or kidneys; it is not true earth, nor the spleen. Much has been revealed in these words; how ignorant are ordinary people!
This poem, "Prelude to Water Melody," is from the Song Dynasty, written by Xia Yuanding. From it, we can see that humankind understood the relationship between Qi and blood and the five internal organs very early on. Qi and blood are the material basis of human life activities; they are both the driving force and source of the functions of the internal organs, and also their products. Qi and blood are generated from the Yin and Yang of the internal organs and are transported through the meridians to nourish all the tissues of the body. At the same time, the physiological activities of the internal organs and meridians require the nourishment of Qi and blood to proceed. Therefore, male physiology is closely related to Qi and blood.
Qi is the material basis for maintaining human life activities, and all bodily functions rely on the driving force of Qi to be completed. Male physiology also relies on Qi as its driving force. For example, kidney Qi can both replenish Tian Gui (menstrual blood) to promote the maturation of sexual function and maintain the integrity of sexual function. If kidney Qi is insufficient before the age of 16, Tian Gui will be difficult to replenish, which will affect the development of the external genitalia and the maturation of sexual function; after the age of 16, kidney Qi will be deficient, and the integrity of sexual function will be difficult to maintain. Therefore, the abundance or deficiency of kidney Qi can be reflected in changes in sexual function. The Qi of the liver, spleen, lungs, and heart organs is also related to male physiology. If the Qi of any of these organs is insufficient or disturbed by pathogenic factors, it will affect male physiological function.
Qi plays four main roles in male physiology: First, it propels blood and other essential substances to nourish the kidneys. Qi deficiency or stagnation impairs blood circulation, leading to malnourishment of the kidneys and affecting sexual function, potentially causing reduced sperm count and weak ejaculation. Second, it warms the kidneys and seminal vesicles. Weak Yang Qi reduces this warming effect, resulting in symptoms such as cold pain, cold semen, and thin semen. Third, it consolidates and retains essence and blood. Qi deficiency can cause qi pain and lower abdominal pain; insufficient qi to retain blood can lead to hematospermia; and weak qi to retain semen can cause nocturnal emission and premature ejaculation. Fourth, it transforms essence and blood, allowing for the mutual transformation of blood into essence, essence into blood, and essence into qi. Normal qi transformation ensures normal male reproductive and sexual function. Pathological changes in Qi directly impact male physiology. Excessive Qi can turn into fire. For example, excessive heart Qi can transform into fire and disturb the seminal chamber, leading to seminal emission and premature ejaculation. Excessive liver Qi, if it is excessively dispersed or transforms into fire, can lead to priapism, seminal emission, and premature ejaculation. Qi stagnation and blood stasis, obstruction of the seminal chamber, can lead to delayed ejaculation, anejaculation, or retrograde ejaculation.
Blood is transformed from food and water, originating in the spleen, distributed to the lungs, stored in the liver, and governed by the heart, nourishing the limbs, bones, sensory organs, and nine orifices. The relationship between blood and male physiological function is mainly manifested in two aspects: blood nourishing the external genitalia and the mutual transformation of essence and blood. "Blood governs nourishment," meaning the male external genitalia must be nourished by blood to develop normally and maintain their function. If blood is deficient and the blood vessels are empty, the external genitalia will lack nourishment, eventually leading to impotence. Blood stasis also causes nutritional deficiencies in the external genitalia, resulting in decreased sexual function, impotence, and even genital atrophy. Blood, disturbed by heat, may overflow from the vessels and be expelled along with semen, forming hematospermia. Semen is fundamental to men, and semen relies on blood for its production. Semen is the essence of blood, and blood is the source of semen. Under physiological conditions, the essence of food and water is received by the middle jiao (middle burner) and transformed into red blood. With the inexhaustible potential of blood, the production of semen is continuous, and sperm develops normally, enabling reproduction. Under pathological conditions, such as blood deficiency or blood stasis, insufficient blood supply to the seminal vesicle reduces the source of sperm production, leading to poor sperm development, or even azoospermia or oligospermia, ultimately resulting in loss of fertility. Blood heat disturbs the seminal vesicle and scorches the semen, which can cause hematospermia, thick semen, poor sperm motility, or inactive sperm. Qi and blood play an extremely important role in male physiology; therefore, in andrology clinical practice, the treatment of andrological diseases should also be considered from the perspective of qi and blood.
Meridians are a shortened term for channels and collaterals. Their main trunks are called "channels" (经), and their branches are called "collaterals" (络). They primarily include the twelve regular channels and the eight extraordinary channels. The meridian system connects internally to the viscera and externally to the limbs and joints, possessing vital physiological functions such as connecting the interior and exterior, communicating between the upper and lower body, circulating essential substances to nourish the viscera, muscles, skin, and bones, and transmitting information. The twelve regular channels belong to the five viscera and six bowels. The functions of the viscera in male physiology are realized through their respective meridians. The eight extraordinary channels are not only directly connected to the male reproductive system but also play a broad role in connecting the twelve regular channels, divergent channels, and collaterals, regulating and storing essential substances throughout the body. The meridians most closely related to male physiology are the Chong meridian, Du meridian, Ren meridian, Dai meridian, Foot Taiyin Spleen meridian, Foot Shaoyin Kidney meridian, Foot Jueyin Liver meridian, and Foot Yangming Stomach meridian.
It is generally believed that the Chong meridian originates in the lower abdomen, emerges at the perineum, ascends along the spine, and its external branch intersects with the Foot Shaoyin meridian at the Qichong acupoint, runs along both sides of the groin, reaches the throat, and ends around the lips. During its course, it connects with the Ren meridian, Stomach meridian, Kidney meridian, and Governing meridian, and is also connected with the Liver meridian. The stomach is the sea of water and grain, and the Chong meridian intersects with it at the Qichong acupoint, receiving nourishment from the essence of acquired food and water; it intersects with the Kidney meridian, receiving support from innate essence; and it is also nourished by liver blood. Innate and acquired essence, as well as the qi and blood of the internal organs, all converge in the Chong meridian. Therefore, the Chong meridian is a vital conduit for the body's essence and blood, and is described as the "Sea of Blood," the "Sea of the Five Zang and Six Fu Organs," and the "Sea of the Twelve Meridians."
The Ren meridian originates in the lower abdomen, emerges at the perineum, passes through the external genitalia, ascends along the midline of the abdomen, and finally enters below the eye socket via the face. The Ren meridian governs all the Yin meridians of the body and is considered the sea of Yin meridians. It connects with all the Yin meridians of the body at the Tanzhong acupoint. In men, both the Ren and Chong meridians originate at the seminal vesicle and are closely related to male reproductive physiology.
The Ren and Chong meridians work together to promote sexual development and facilitate the flow of fertility. Insufficient development of the Ren and Chong meridians can affect the development of sexual characteristics such as the external genitalia and beard; damage to these two meridians can even lead to the loss of sexual characteristics.
The Governing Vessel (Du Mai) is the convergence point of all Yang meridians, governing all the Yang energy in the body. It is generally believed that the Governing Vessel originates in the lower abdomen, emerges at the perineum, ascends along the midline of the back, enters the brain, reaches the vertex, descends along the forehead, and connects with the Conception Vessel (Ren Mai) at the Chengjiang acupoint below the lip. In the head, the Governing Vessel intersects with all the Yang meridians, complementing the Conception Vessel to maintain the Yin-Yang balance of the body.
In men, the Governing Vessel (Du Mai) originates from the seminal vesicle and plays a supporting and regulatory role in reproductive function. The production and release of reproductive essence, besides the nourishment from the Chong and Ren meridians, also requires the warming and promoting effect of the Yang Qi of the Governing Vessel. If the Qi of the Governing Vessel is deficient, the seminal vesicle will lack warmth, leading to conditions such as cold, thin, or watery semen, resulting in infertility. Insufficient Yang Qi in the Governing Vessel will cause the external genitalia to lose warmth, leading to symptoms such as coldness in the genitals, decreased libido, and impotence.
Therefore, the relationship between meridians and male physiology is mainly manifested in the fact that essential substances need to be transported to the external genitalia through the meridians to nourish them, and information about the functional activities of the internal organs is transmitted to the external genitalia through the meridians for regulation. In other words, the external genitalia and the internal organs are closely connected through the meridians. Dysfunction of the meridians, inability to transport essential substances, or the downward flow of pathogenic factors along the meridians to the external genitalia can all lead to male diseases.
**The father's sperm and mother's blood, known as "Tiankui," are also important for men.**
The following is a record of Tiankui in the "Huangdi Neijing: Shanggu Tianzhen Lun":
Qi Bo said: At seven years old, a girl's kidney qi is abundant, her teeth change, and her hair grows longer. At fourteen, her Tian Gui (menstrual blood) arrives, her Ren meridian is open, her Tai Chong meridian is abundant, and menstruation occurs regularly, thus she can conceive. At twenty-one, her kidney qi is balanced, so her permanent teeth grow and reach their full length. At forty-two, her tendons and bones are strong, her hair reaches its full length, and her body is robust and strong. At thirty-five, her Yangming meridian declines, her face begins to wither, and her hair begins to fall out. At forty-two, the three Yang meridians decline in the upper body, her face becomes withered, and her hair begins to turn white. At forty-nine, her Ren meridian is deficient, her Tai Chong meridian is weak, her Tian Gui is exhausted, and her menstrual flow ceases, thus her form deteriorates and she cannot conceive...
In ancient my country, "Tian Gui" referred to a woman's menstrual blood or a man's seminal emission. In Traditional Chinese Medicine, Tian Gui is considered a substance that promotes the body's growth, development, and maturation. It originates from the kidney essence inherent in humans and gradually becomes abundant through nourishment from the essence of food and water acquired later in life.
Tian Gui (a concept in Traditional Chinese Medicine) is inherited from the father's sperm and mother's blood, developing during the embryonic stage and being nourished and replenished after birth. Due to the stimulation of kidney qi and the nourishment from the essence of food and water, Tian Gui gradually becomes abundant and matures, thus exerting its physiological functions. As age increases, kidney qi gradually declines, and Tian Gui also diminishes. The abundance and depletion of Tian Gui are closely related to kidney qi.
Although Tian Gui (a concept in Traditional Chinese Medicine) is formed during the embryonic period, it must be activated by Kidney Qi (another concept in Traditional Chinese Medicine) after birth to gradually become abundant and accumulate until a certain age, at which point it can clearly manifest its physiological function. If Kidney Qi is insufficient, Tian Gui will be weak; if Kidney Qi is abundant, Tian Gui will be abundant; and if Kidney Qi gradually declines, Tian Gui will gradually deplete.
The abundance or deficiency of the essence of food and water acquired after birth is also directly related to the state of Tian Gui (menstrual blood). If the functions of the internal organs are imbalanced, especially if the spleen and stomach are not functioning properly, the essence of food and water will be insufficient, and Tian Gui will lack nourishment and be difficult to replenish, directly affecting the body's growth, development, and reproductive functions. Based on the nourishment of Tian Gui from both prenatal and postnatal sources, its abundance or deficiency also exhibits a phased process of natural physiological change, showing a gradual increase followed by a gradual decrease.
The natural ebb and flow of Tian Gui (a concept in Traditional Chinese Medicine) is related to factors such as innate endowment, race, geographical climate, and diet and nutrition. Specifically, it manifests as the earlier or later onset and depletion of Tian Gui. If one has sufficient innate endowment and proper postnatal care, the decline of Tian Gui will be slower, and one will still have relatively vigorous sexual and reproductive abilities for a certain period. However, if one has insufficient innate endowment, is malnourished, or suffers from illness, it can adversely affect the natural ebb and flow of Tian Gui, leading to low Tian Gui levels, delayed ascent, underdeveloped external genitalia, incomplete sexual and reproductive functions, and even conditions such as premature ejaculation. Alternatively, external stimuli may cause the ascent of Tian Gui levels to occur earlier or the Tian Gui level to rise significantly, resulting in pathological conditions such as premature development of the external genitalia, precocious sexual and reproductive function, or hypersexuality.