Also called the Zhou Yi (周易, Changes of Zhou), after its estimated composition in the Zhou Dynasty. Its cryptic judgements and line commentaries for the 64 hexagrams are theorised to relate to ancient Zhou and even Shang Dynasty rituals of sacrifice, including human sacrifice of war captives, and divination rites for communicating with ancestral spirits. It survived the "burning of books and burying of scholars" during the Qin Dynasty due to it being a divination manual and therefore of practical use to the empire, and was later venerated in the Han Dynasty, where it was reinterpreted within a Confucian framework, with many of its characters' meanings modified to represent abstract virtues instead of their original pragmatic and sometimes barbaric etymologies, and elevated to the status of a classic. Since then various scholars have reinterpreted the text over the centuries to reflect the values of the time. Recent scholarship into Shang and Zhou Dynasty archaeology have caused scholars such as Richard Rutt and Li Shou to restore some of this older layer of the text to acquire a rare glimpse into the life of bronze age China. The text itself can be read as a philosophical treatise, a divination manual, or a book on cosmology, and still invites new interpretations by both western and Chinese historians, philosophers, occultists and medical practitioners.
One of the most profound influences it has exerted on Chinese culture is in the development of the principles of Yin and Yang and how their combination and transformation produces change in the world. This occurs by the original unity of the Dao forming two opposing principles, Yin and Yang, represented by a broken and a unbroken line respectively, which then double to form four possible images, and then add a third line to form eight trigrams.
The eight trigrams are then arranged into the eight directions, corresponding with elemental forces of nature. These are arranged into an Early Heaven Sequence, attributed to Fu Xi, to reference a mathematically perfect cosmological order, and a Later Heaven Sequence, attributed to King Wen, which represents the lived experience of the seasons.
While this latter sequence appears more disordered, it connects the trigrams to the human experience of the rotation of the seasons through the Five Phases (Wuxing), as crops grow in spring, mature through the summer, are harvested in late summer, providing food through the autumn, then hardship begins as autumn turns to winter as food must be rationed and people struggle against the cold before reaching completion and the stillness before the start of a new cycle. Although apparently disordered, it is a system where imbalance gives rise to dynamic changes as seen in modern descriptions of complex cybernetic systems described mathematically as "chaotic".
It should be noted that although cardinal and ordinal directions are used, these represent archetypal states that can be applied to any transforming state. Starting from the east and using the daily cycle of day and night as an example:
Therefore these directions can also be seen to represent things beyond simple two dimensional spacial directions. Based on this, the ordinal directions also potentially represent ascent and descent, to make three dimensional space, with the centre being southwest and northeast depending on whether it is approached from a state of relative Yang or Yin. Their trigram choices are therefore of the Earth Phase to represent returning to the centre which can be soft and yielding like the earth (☷ Kun) as Yang declines, or firm like the mountain (☶ Gen) as Yang emerges. Southeast and northwest are movements up and down from a central point. The wind (☴ Xun) can cause things to rise and so represents the southeast and rising, while everything that descends in nature, like rain, comes from the heavens (☰ Qian) and so represents descent.
With these eight trigrams representing the eight directions of space, they can then be paired to form 64 possible combinations representing the movement from one direction to another and applied as a metaphor for the possible changes between states which can occur in any given system. These have all been given names, and images that it represents and commentaries by many Chinese philosophers to help elucidate their meanings and give advice in this situation.
While the Yijing is most famous as a form of divination by the casting yarrow stalks or coins to predict the state of changes that any system is currently undergoing, it represents an entire cosmology that is integral to all ancient Chinese thought.
Despite this, there are no direct classical attributions of the points to Yi Jing hexagrams in the Nei Jing, Shang Han Lun or other classical sources since the classical medical texts predate all but the oldest of Yi Jing commentaries, such as the Ten Wings (十翼 Shi Yi). Most commentary on the Yi Jing is based on Shao Yong's Song dynasty (11th century) exegesis, but some is also implied within the schema of the elements and divisions and can be inferred from some alchemical works such as the Zhouyi Cantong Qi (周易參同契 attributed to Wei Boyang, 2nd century CE). Therefore the attributions given here and in my point notes are my own and a work in progress. Other sources may differ.
One of the most established and publicised applications of the Yijing in relation to Chinese Medicine is the use of the Chinese clock, which itself derives from the use of 12 Sovereign Hexagrams of the Yijing to illustrate the cyclical passage of time based on the movements of the sun and moon. Following the Rising and Falling Sequence, these hexagrams depict the ebb and flow of Yin to Yang and back to Yin again, as experienced in the movement of the sun during the 12 two-hourly periods of the day, and the 12 months of the year.
The Illustration of Time in the Principles of the Innate Disposition and the Lifespan (Xingming Guizhi, 性命圭旨) describes the movement of Early Heaven Qi through the microcosmic orbit in terms of the Yi Jing Hexagrams and the Twelve Earthly Branches. It says that:
The prenatal Qi of human beings follows the course of the day:
during the Zi (11 pm - 1 am), the Fu (Turning Back, ䷗) Qi arrives at Caudal Defile (GV 1);
during the Chou (1 - 3 am), the Lin (Approaching, ䷒) Qi arrives at Kidney Hall [maybe GV 4];
during the Yin (3 - 5 am), the Tai (Advance, ䷊) Qi arrives at the Mystic Pivot [maybe GV 5 based on name, or GV 7 based on location];
during the Mao (5 - 7 am), the Dazhuang (Great Strength, ䷡) Qi arrives at the Spinal Handle [possibly GV 10 or GV 11];
during the Chen (7 - 9 am), the Guai (Eliminating, ䷪) Qi arrives at the Kiln Path (GV 13);
during the Si (9 - 11 am), the Qian (Initiating, ䷀) Qi arrives at the Jade Pillow (Bl 9 [or GV 17]);
during the Wu (11 am -1 pm), the Gou (Encountering, ䷫) Qi arrives at the Mud Pill (GV 20);
during the Wei (1 - 3 pm), the Dun (Retreating, ䷠) Qi arrives at Hall of Brilliance (GV 23);
during the Shen (3 - 5 pm), the Pi (Hindrance, ䷋) Qi arrives at the Centre of the Chest (CV 17);
during the You (5 - 7 pm), the Guan (Watching, ䷓) Qi arrives at the Central Venter (CV 12);
during the Xu (7 - 9 pm), the Bo (Falling Away, ䷖) Qi arrives at Spirit Gate (CV 8);
during the Hai (9 - 11 pm), the Kun (Responding, ䷁) Qi returns to the Sea of Qi (CV 6).
(translated in Liu Lihong, 2019, Classical Chinese Medicine).
This model is also important due to the attribution of the 12 Channels to the 12 Earthly Branches which creates the following attributions that are the basis of the Chinese Organ Clock model:
This sequence paints an interesting image in terms of the Five Phases when drawn as the four cardinal directions with Earth at the centre, as was common in ancient times before the Five Phase pentagram image was developed. The Si hour (9 - 11 am) is represented by the Hexagram ䷀ Qian, pure Yang and the Spleen, which as Yin Earth, is usually represented by the trigram ☷ Kun, Pure Yin. Conversely, the Hai hour (9 - 11 pm) is represented by the hexagram ䷁ Kun and the San Jiao, which, as an organ with a "name but no form" (Nan Jing ch. 25) is one of the most Yang. These two organs also have a complex mixture of Yin and Yang properties within their functions. These two poles therefore represent the mingling of these pure energies in the centre. From the centre, two opposites emerge. After the Si hour, the next two hours are governed by Fire, then the next by Water, forming the fundamental vertical axis of the Five Phases. These then merge in the properties of the Ministerial Fire Organs that blend Fire and Water functions together before extending to the East, with the Wood Organs and to the West with the Metal Organs, before eventually returning to Earth and starting the cycle afresh. One of the goals of Yangsheng practices was to draw upon the energies of Heaven and Earth to replenish this cycle and prevent its inevitable degradation over repeated cycles.
With these attributions, certain pairings become apparent that can help explain some of the relationships of ancient acupuncture theory. For example, each hexagram can be balanced by its opposite which makes the following pairs:
One pattern that becomes evident very quickly is that each Zang is paired with a Fu and the Yang Phases are paired with other Yang Phases (Wood with Sovereign Fire), while Yin Phases are paired with other Yin Phases (Metal with Water), and the Earth Phase is paired with the Ministerial Fire Phase which both serve as harmonising intermediaries between the two extremes of Yang and Yin. Of clinical significance, it also helps to explain certain classical strategies. For example, respiratory tract infections are often treated through the Taiyang Bladder and Small Intestine channels, since they pair with the Lung and Liver (the military general) to form the outer guard. Shaoyang disorders are often characterised by sensory, sleep and mental disturbances, as well as "Strange Diseases" that involve the Blood and Shen, which makes sense in light of the fact that the Gall Bladder is opposite the Heart and the San Jiao opposite the Spleen, both important Zang in Blood physiology and regulation. By a similar token, Yangming psychological disturbances are characterised by Heat and manic behaviour (Dian Kuang), which makes sense in light of the Yangming channels being opposite the Pericardium and Kidneys, indicating a breakdown in two important mechanisms of Heat regulation: the Pericardium's role of protecting the Heart and draining any flaring of Sovereign Fire, and the Ming Men Fire of the Kidneys.
By following the King Wen pairs which invert each hexagram, another set of connections can be made:
This does not have any immediate patterns in terms of Five Phases, although it helps to explain certain common physiological pairings. For example, the Liver and Kidneys are often grouped together which are King Wen pairs, as are the Small and Large Intestines which are sometimes names together as simply "the intestines." Some other pairings are of more direct clinical relevance. The Stomach's pairing with the Heart as a King Wen pair, along with its Earthly Branch pairing with the Pericardium helps to explain why the Stomach Luo is such an important Vessel in treating all manner of emotional disorders and why it contains so many points for calming the Shen. The Gall Bladder shares the opposite relationship with these two Zang, being King Wen paired with the Pericardium and Earthly Branch paired with the Heart, also helping to explain why it has such a role on the brain. Meanwhile, the Lung and Large Intestine are King Wen pairs with the Taiyang Organs of the Bladder and Small Intestine, and the Lung is also an Earthly Branch pair with the Bladder, helping to explain why points on these channels have such an impact on Taiyang stage Cold Damage disorders with nasal congestion and headache.
This model appears to primarily relate to the solar cycles of the day and year with the Zhouyi Cantong Qi (周易參同契) preferring to use the equivalent Rising and Falling Trigrams, of which there are 6, each representing a 5 day period, to total 30 days, as a model for the moon. These are identical to the Early Heaven sequence, with ☵ Kan in the west and ☲ Li in the east governing the whole Yin and Yang parts of the cycle respectively.
Using these two cycles of 12 Rising and Falling Hexagrams, 6 Rising and Falling Trigrams, or the Combined Hexagrams it is possible to develop several calendar systems to document the passage of time and change of seasons throughout the year. By assigning five days to mark the start of the Five Seasons in accordance with the Five Phases, the remaining 360 days easily be divided in the following ways:
Ancient China had several coexisting calendar systems but most were tied to the concept of measuring the passage of time using the ebb and flow of Yin and Yang to measure the passage of time with the Early Heaven sequences.
The Antique Points refer to the oldest set of points known in acupuncture: the Five Phase Shu points, Yuan-Source, Luo-Connecting, Xi-Cleft, Front-Mu and Back-Shu. It seems clear that these can have Yi Jing references by the fact that there are 8 antique points on each channel and 6 Divisions of channels, plus 2 Extraordinary channels making a theoretical 8 x 8, but no guidance is given on how they can be utilised in the medical classics. The following is an exegesis on how this can be developed and applied.
Chapter 9 of the Explanation of the Hexagrams in the Ten Wings declares which trigrams relate to particular body parts, which we can associate with the channels by:
幹為首，坤為腹，震為足，巽為股，坎為耳，離為目，根為手，兌為口。
Qian [☰] represents the head,
Kun [☷] represents the abdomen,
Zhen [☳] represents the feet,
Xun [☴] represents the thighs,
Kan [☵] represents the ears,
Li [☲] represents the eyes,
Gen [☶] represents the hands,
and Dui [☱] represents the mouth.
Combined with the directional aspects of the trigrams, this becomes:
The last two are slightly more contrived and obtain their pairing from other sources, or their pairings with other channels:
Hexagrams can then be attributed to each classical category, based on the channel having the outer trigram and the point having the inner trigram as the point is internal to the channel itself. Therefore the points are arranged by:
This enables them to be paired with points that share the same hexagram, their complementary opposite, or with its reverse which is the following or preceding hexagram in the King Wen sequence.
In practice, this can enable the body itself to be used as a form of divination or somatomancy, based on the idea that acupuncture may have originated from a symbolic bloodletting to release demonic influences that had invaded the body, itself a reaction to the collapse of the centralised authority that supported a view of illness as an infliction by ancestors in the Shang and Zhou dynasties (Cochran, 2002) that was appeased by human and later animal sacrifice (Rutt, 1996). A logical, although speculative proposition, is that these two developments may coincide in the development of a ritualised bloodletting practice based on the Yijing. By using the analogy of the body as a landscape that is integral to the early Su Wen literature, and the symbolic names of points as indicating the sacred places where an offering can be made, the palpation and piercing of specific points to shed the blood of Xie Qi held captive in the body at these specific sites can be viewed as an equivalent to the Shang and Zhou Dynasty sacrificial rituals. Since points can be related to hexagrams, it is possible to select points based on hexagram readings, for example, divined through traditional methods, or through the three pulse positions (with superficial and deep reflecting the inner and outer trigrams), or to select readings based on points to provide a Yijing commentary relative to the location and severity of their pain or palpatory findings.
One of the most practical ways to do this would involve using normal diagnostic methods to identify an affected channel, and then palpation to identify the affected point. This can lead to a judgement. The severity of pain the point and surrounding channel can then lead to a particular line statement:
Several other terms appear frequently in the Yi Jing which can be related to statements on treatment:
元 yuan: translated as "supreme, primal, original" and in terms of the Yi Jing as a "supreme offering." It is the same character used in yuan qi, and so implies this point has potency.
亨 heng: usually translated as "prosperity," it actually refers to a shrine and the pathway to communicate with the spirits being open. In terms of acupuncture, this implies that this point opens the channel, facilitating motion within the channel. 元亨 together therefore, can be translated as "supreme opening" suggesting a powerful point.
利 li: translated as "beneficial" or "favourable" but actually derives from "harvest" using the characters for a grain and a knife. This implies that the point is receptive to tonification. The knife part of the character might also indicate that this is possible through needling.
貞 zhen: often translated as "virtuous, pure" or "perseverance" in Confucian texts, but whose original meaning is the vessel used for divination with oracle bones. These used heat to create cracks on surface, and so this character can mean moxa is appropriate at this point
Hence, these four characters can indicate the power of a point, its ability to move stagnation, tonify and receive moxa, based on the original meanings of the characters in terms of ritual. Furthermore, some other common characters indicate the prognostic outcomes. These are:
吉 - ji: translated as "auspicious, lucky, good." This implies that there will be gain regardless of treatment. Sometimes it appears as 元吉 yuan ji, "supreme gain" indicating that this can even be of benefit systemically, at the yuan qi level.
无咎 - wu jiu: translated as "no fault, no blame." However, this translation implies a morality not present in the original oracle, so a term like "no mistake," or "no trouble" might be more appropriate, indicating that little needs to be done.
无悔 wu hui, "no reproach." 悔 hui is often translated as "regret," but so too is 吝 lin, which obscures an important difference between them, which will be discussed in their own two entries. In terms of the scale of prognosis, this means that no correction is needed. Mistakes may have been made, but it is on the path to correction already. 悔 - hui: translated as "remorse, regret." It implies a wrong is acknowledged but the attitude and opportunity is there for correction. Therefore I have chosen "remorse" for this. In terms of treatment, it means harm has been done but it can be corrected.
吝 - lin: translated also as "regret" but also "resentment." It implies a wrong is acknowledged but the attitude is stagnant and refuses to change course. In terms of treatment, it implies harm is done and continues to be done. Attitudes need to change before treatment can be effective.
厉 - li: translated as "danger," it represents a whetstone, indicating walking on a razor's edge. In terms of treatment, it means that the issue is severe and treatment may be precarious, but possible with care.
凶 - xiong: translated as "inauspicious, unlucky, bad." It is the direct opposite end of the scale to 吉 Ji and therefore indicates that treatment is unlikely to be effective. It is most common in the line statements at line 6, when the pathogen has exceeded the reach of the channel.
These provide a sliding scale of the likelihood of treatment being successful, ranging from "supreme good" to "failure assured," with varying degrees of intervention required in between. These usually appear in the line statements, indicating the relative success of intervention compared to the stage of Xie Qi invasion.
Some phrases that appear frequently in the judgements and line reading are also important:
利見大人 - "It is favourable to meet a great man."
This suggests that treatment should be sought by a professional as the point is volatile. For example, ䷀ Qian 乾 the Creative, contains this phrase in lines 2 and 5. It is represented by Baihui Du-20 that can both sedate and raise yang, so a skilled hand is required to direct treatment effectively, especially when treating an acute condition (line 2) or a severe condition that threatens the entire Du Mai (line 5).
利建侯 - "It is favourable to establish feudal lords."
This means that support should be established rather than attacking the point directly. For example, ䷂ Zhun 屯 Sprouting, representing Yongquan Kid-1 uses this phrase to imply that tonification techniques should be considered, possibly to related or surrounding points.
利涉大川 - "It is favourable to cross a great river."
This implies great danger on a systemic level which can be avoided with immediate treatment. For example, ䷑ Gu 蠱 Accursed poison, representing Diji Sp-8 uses this term to refer to the fact that a Gu attacks the root of a person and so great danger is present, but that this point can help avert the danger.
孚 - "Captives."
Traditionally translated as as "sincerity, trust" in Confucian interpretations, its older meaning is of a captive bound for sacrifice. This indicates that a pathogen is held at this point and can be released, probably indicating bloodletting, as many of these points are Luo or source points. One exception is ䷐ Sui 隨 Following, represented by Shaoshang Lu-11, a notable Ghost Point that is bled to release malevolent spiritual entities.
Following are several specific protocols that can be developed by forming hexagrams based on cosmological and physiological principles.
Another way that the Yi Jing can be used to determine a treatment is by forming a hexagram using its Early and Later Heaven forms in order to harmonise the body with the cycles of nature. This is especially relevant to the harmonisation of the menstrual cycle with that of the moon, but could theoretically be applied to sleep disorders or seasonal disorders where there is imbalance between the cycles of the body and its environment. The simple method is to take the Later Heaven trigram to represent the channel and the outer trigram and the Early Heaven trigram to represent the inner trigram, or how we wish to influence the channel. In the example of the menstrual cycle, this would give six points which correspond to each five day period of the cycle, and two points that govern the entire follicular and luteal sides of the cycle. Generally only the Yin points are taken, this being the cycle of the Taiyin with the exception of the first phase due to San Jiao having stronger associations with Yin than the Pericardium.
䷭ Xun within Kun : Days 1-5 : Shimen Ren-5 or Danzhong Ren-17
Front Mu of the San Jiao and Pericaridum. Shimen Ren-5 lies between Qihai Ren-6 and Guanyuan Ren-4 which nourish the Qi and Blood of the uterus respectively, so the point between them communicates between both of these, while the San Jiao has strong connections to Yin. Danzhong Ren-17 is the Hui of Qi and Sea of Qi point, also assisting to gathers Chest Qi that is used to make Blood.
䷠ Gen within Qian : Days 6-10 : Pishu Bl-20
Back Shu of the Spleen. Raises and holds the Blood by strengthening the Spleen, completing the endometrial lining and holding it in place.
䷇ Kun within Kan: Days 11-15 : Taixi Kid-3
Yuan-Source of Kidney, Kidneys govern fertility and this point in particular tonifies Kidney Yang as well as Yin, initiating the return of Yang from within Yin, representing ovulation and the start of the Yang part of the cycle.
䷚ Zhen within Gen: Days 16-20 : Yinbai Sp-1
Return of Yang. This point has many indications for stopping bleeding, especially uterine bleeding which would indicate a disorder of Yang failing to uphold the Blood. It is also a Ghost Point so has an influence on the Shen.
䷼ Dui within Xun: Days 21-25 : Jianshi Pc-5
Strong regulator of the Shen and menstruation for the pre-menstrual phase.
䷍ Qian within Li: Days 26-30 : Tongli He-5
Luo of the Heart, a strong invigorating Blood point to govern the days of the period.
One notable pattern that emerges is that the points which govern the 5 day periods corresponding to the ordinal directions only involve the Spleen and Pericardium, which are the channels that were chosen to open the Chong Mai and Yin Wei Mai due to their influence over Blood. The cardinal directions of north and south are governed by the Heart and Kidneys that make up the Shaoyin Axis.
Another pattern is that the Yin part of the cycle draws upon the Ren, Du and Kidneys that connect to the Jing, while the Yang half of the cycle comprises of points that affect the Shen. This connects them to the principle of the Curious Organs, where Jing and Shen combine, and includes the uterus.
The two directions that are not part of the waxing and waning trigrams are Kan and Li. These govern the 15 day Yin and Yang halves of the cycle as a whole and correspond to:
䷮ Kan within Dui: Days 1-15 : Chize Lu-5
Water point of Taiyin, which is a term for the moon, thus representing the moon\'s influence on the tides and its corresponding influence on Yin aspects of the body.
䷶ Li within Zhen: Days 16-30 : Xingjian Liv-2
Fire point of Jueyin, reverting Yin, representing the return of Yang. Clinically this point clears Liver Fire, spread Liver Qi and stops bleeding due to Heat and so is appropriate for any number of issues stemming from overactive Yang in this half of the cycle.
The presence of eight suggests the Extraordinary Vessels have a direct connection with the trigrams of the Yi Jing that represent archetypal phases of change, however classical sources giving direct attributions are few. One alchemical author, Li Shizhen (李時珍) in his Exposition on the Extraordinary Vessels (奇經八脈考, Qi Jing Ba Mai Kao, c. 1577) says:
"The Yang Wei governs the exterior of the entire body while the Yin Wei governs the interior of the entire body, and so they are referred to as Qian and Kun. The Yang Qiao governs the Yang [aspect] of the left and right side of the entire body while the Yin Qiao governs the Yin [aspect] of the left and right of the entire body so they are referred to as east and west. The Dai vessel horizontally binds all the vessels so it is referred to as the six directions."From this I have attempted to recreate the trigram attributions by taking:
This would make it a simple task to treat any two Extraordinary Vessels in order to form any particular Hexagram of the Yi Jing, save the eight Double Hexagrams which would reference the treatment of a single Vessel. These may be related to stages of Neidan (Internal Alchemy), documenting a method of returning to the primordial Early Heaven state and ultimately the Dao itself. For a further extrapolation of Li Shizhen\'s attributions of the Extraordinary Vessels with the Yi Jing Trigrams and Internal Alchemy, see my page on the Extraordinary Vessels.
Another aspect of practical use is that, for the trigrams associated with each Extraordinary Vessel, a corresponding pair of primary channels and antique point categories can be determined as having a comparable nature. Based on this we can determine that:
This essentially gives a further set of points to draw upon when treating these vessels that resonate with the same properties as the Extraordinary Vessel. Hence, if treating the Yang Qiao Mai and Du Mai, a treatment that could be represented with the hexagram of Wood over Fire, ䷶, it could be accompanied by Xingjian Liv-2, the Fire point of the Wood channel. Reversed and represented as Fire over Wood, ䷔, it could be accompanied by Houxi SI-3 which is also notable for being the opening point for the Du Mai. The choice would depend on which Vessel is considered the primary treatment target and which is supporting it, with the primary target for treatment being the top hexagram and channel to be chosen and the inner hexagram being the point category selected on that channel.
The Zhouyi Cantong Qi (周易參同契) is particularly associated with internal alchemy and uses cryptic language and metaphor that requires interpretation. One way to interpret this description of the moon phases is as a description of the meditation practice itself and the transformations required to achieve transcendence. Each of the Waxing and Waning trigrams indicates a stage of the process with the Kan and Li trigrams representing a governing principle for the entire half of the cycle. It begins with the initial phase of setting up the foundation which is an artificial practice and so follows the Later Heaven King Wen Sequence and attributions of the Zangfu.
The two Earth squares at 2 and 8 cover the mouth and anus respectively, which are described as the upper and lower "Magpie Bridges" that must be sealed through touching the tongue to the roof of the mouth and clenching the pelvic floor muscles respectively. The remaining squares show the rise of Yang through the Du Vessel up the spine and the two Wood squares, to Fire at Baihui Du-20, at the vertex, and the descent of Yin through the Ren Vessel at the front of the body and the two Metal squares, to Water at Huiyin Ren-1, at the perineum. This pattern becomes the map of the pulse pictures, with the left side becoming Yang and representing the organs of Liver, Heart and Kidney Yang and the right side becoming the organs of Yin, the Lungs, Spleen and Kidney Yin.
At this point, the adept may either return through the Later Heaven sequence, or begin the return to the primordial through the Early Heaven sequence and the Macrocosmic Orbit and begin the return to the Dao.
The Extraordinary Vessel attributions represent a different but parallel system that is laid out more completely in my page on the Extraordinary Vessels, but represent a method of returning to the Early Heaven sequence through the transformation of the Vessels.
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