What is Zi Wu Liu Zhu?

The “Zi Wu Liu Zhu” is a specific practical method in Traditional Chinese Medicine (TCM) acupuncture based on the theoretical principle that “humans correspond with heaven and earth,” involving the identification of acupoints according to the meridians and specific times based on pattern differentiation. It posits that the body’s physiological functions and pathological changes follow certain patterns influenced by natural phenomena such as climate and the passage of time; accordingly, treatment, acupuncture, and medication are administered in accordance with the specific times of day. “Zi-Wu” refers to the 12 traditional Chinese time periods, while “Liu-Zhu” refers to the circulation and infusion of qi and blood through the body’s meridians. Qi and blood reach their peak when they arrive at their designated time and decline when they pass that time; they open when they align with the time and close when they do not. The Zi-Wu Liu-Zhu system maps the 12 time periods of each day to the 12 meridians of the human body; as the time periods change, the rise and fall of the meridians fluctuate accordingly, which is beneficial for disease prevention and treatment, health preservation, and the administration of medication.

The theory of the Zi-Wu Flow has been supplemented and developed by medical scholars throughout the ages. It has been confirmed by modern electronic detection technology to conform to scientific principles and is now applied in modern clinical medicine. Clinical applications involve administering acupuncture treatments based on the specific times of Qi and blood circulation, tailoring the approach to the time, the condition, the individual, and the location. The earliest extant treatise on this subject is The Classic of Acupuncture Based on the Meridian Flow at the Zi and Wu Hours (Ziwu Liuzhu Zhenjing), written by Yan Mingguang of the Jin Dynasty and completed in 1153 AD; Volume 5 of The Great Compendium of Acupuncture and Moxibustion (Zhenjiu Dacheng) also records the Meridian Flow at the Zi and Wu Hours and the Eight Methods of the Divine Tortoise.

I. Basic Theory

The Zi-Wu Flow is a pattern discovered by the sages of Traditional Chinese Medicine. According to TCM, the twelve meridians in the human body correspond to the twelve hours of the day. As the hours change, the qi and blood in different meridians also fluctuate between peaks and troughs at different times. The philosophy of Traditional Chinese Medicine advocates the unity of heaven and humanity, holding that humans are an integral part of nature and that their lifestyle habits should conform to natural laws. When viewed in relation to the rise and fall of the internal organs throughout the twelve hours of the day, these patterns are interconnected and highly orderly.

Blood and qi reach their peak when they arrive in accordance with the proper time; they decline when they depart past that time. They open when the time is right and close when it has passed. Treatment should capitalize on their peak—as the classics state, “To treat excess, puncture when it arrives.” To treat deficiency, follow its departure—as the classics state, “To treat deficiency, puncture when it departs.” Puncture when it arrives to intercept and divert it; puncture when it departs to follow and support it. Selecting acupoints according to this principle to achieve better therapeutic effects is known as the Zi-Wu Liu-Zhu Method. The Zi-Wu Flow Method emphasizes temporal conditions, aligning the cyclical phenomena of the natural world with the circulation of qi and blood within the human body. It is documented in the “Meridians” and “Nourishing Qi” chapters of the Lingshu, as well as in the First and Twenty-Third Difficulties of the Nan Jing.

Some people believe that acupoints open because the Ying Qi and Wei Qi happen to meet at the exact same point, causing the acupoint at that location to open; this is a grave misconception. It must be understood that the ying and wei qi are ever-present throughout every part of the human body at all times. The Inner Canon states: “The ying and wei qi each circulate fifty times in a day and night; they complete a full cycle and begin anew, traveling a total of 810 zhang.” And this occurs every day. By this calculation, do the ying and wei qi not have opportunities to meet every single day? Upon closer examination, they encounter each other as many as fifty times a day; with twenty-four hours in a day, fifty divided by twenty-four equals two—meaning the Ying and Wei Qi meet at the same point twice. If this were the case, wouldn’t the same acupoint have to “open” twice every day, and wouldn’t this occur identically day after day? How can such a theory hold water? In reality, he has misunderstood the character “开” (kāi) to mean “to open,” believing that acupoints “open” and thus become effective in treating illness—hence the origin of this theory. In reality, the character “开” (kāi) means “to disperse and unblock.” It refers to the fact that at this time, the meridian qi resides in that acupoint, and pathogenic factors in the corresponding parts of the body associated with that acupoint can be dispersed and the qi and blood unblocked through the tonifying and draining actions of acupuncture (diseases of the human body, when summarized, are all caused by imbalances in qi and blood—either excess or deficiency—and by stagnation and obstruction). Therefore, treating a disease by selecting this acupoint when it is “open” yields the best results (the concept of “observing the proper time and awaiting the qi” in the Inner Canon serves as the basis for this theory). The human body’s zang-fu organs, meridians, and sixty-six acupoints (Five Elements points) all correspond to Yin-Yang and the Five Elements; the “hours” and “days” (represented by the Ten Heavenly Stems) also align with Yin-Yang and the Five Elements. Since the human body is a microcosm, the qi of Heaven and Earth corresponds to the qi of the human body. Consequently, the Ying and Wei qi within the body’s meridians experience periods of abundance and deficiency. Furthermore, the Five Elements have relationships of generation and restraint: when they generate one another (sharing the same qi), they can resonate and harmonize; when they restrain one another (having different qi), they cannot resonate and harmonize. Therefore, when the “Heavenly Stem of the Meridian” matches the “Heavenly Stem of the Day,” they resonate through shared energy. For the acupoints on that meridian, as long as the “Five Elements of the Acupoint” correspond with the “Five Elements of the Hour,” the meridian energy will be vigorous, and the acupoint will be “open.” But why are the Heavenly Stems used rather than the Earthly Branches? Because the energy of Heaven generates and transforms all things through Yin-Yang and the Five Elements, and acupuncture treatment is entirely based on the principles of Qi transformation. Thus, the sages of old explored the principle of correspondence between meridian Qi and the energy of Heaven, and thereby devised the “Zi-Wu Liu-Zhu” acupuncture method.

II. Relevant Classical Texts

The Zi-Wu Flow Theory emphasizes temporal conditions, aligning the cyclical phenomena of nature with the circulation of qi and blood in the human body.
It is documented in the “Meridians” and “Nourishing Qi” chapters of the Lingshu, as well as in the First and Twenty-Third Difficulties of the Nan Jing.
The chapters “Nine Needles and Twelve Sources” and “Source Points” in the Lingshu provide detailed descriptions of the Jing, Xing, and Shu points; however, regarding their correspondence to the Five Elements, only Yin Jing is associated with Wood and Yang Jing with Metal, while the others are not assigned. The Nan Jing (Difficult Classic), in its “Sixty-Fourth Difficulty,” offers further clarification on the correspondence of the Jing, Xing, and Shu points to the Five Elements and the Ten Heavenly Stems.

Table of Acupoints for the Zi-Wu Flow Theory

The chapter “Circulation of Defensive Qi” in the Lingshu states: “ ‘The year has twelve months, and the day has twelve zodiac hours; Zi and Wu correspond to the meridians, while Mao and You correspond to the latitudes.’”
The chapter “Five Disorders” in the Lingshu states: “The twelve meridians correspond to the twelve months. The twelve months are divided into the four seasons.”
The chapter “Following the Qi: Dividing a Day into Four Seasons” in the Lingshu states: “A day is divided into four seasons: morning is spring, midday is summer, sunset is autumn, and midnight is winter.”
The Su Wen: Treatise on the Eight Correct Principles and Divine Clarity states: “In all methods of acupuncture, one must observe the energies of the sun, moon, stars, the four seasons, and the eight correct principles; only when the energy is stable should one perform the needling.” This is what is meant by “harmonizing with the timing of Heaven.”
The Classic of Jia-Yi states: “Follow the length of the day as a guide; carefully observe where the energy resides and perform the needling—this is called ‘meeting the time.’ If the disease lies in the Yang division, one must first observe when its energy reaches the Yang division before performing the needling. If the disease lies in the yin division, one must first observe when the qi reaches the yin division before performing the puncture. By carefully observing the proper time, the disease can be cured as scheduled; if the timing is missed and the observation is reversed, no disease will be eradicated.” All of this is closely related to the Zi-Wu Flow and Storage theory.
In the Southern Tang dynasty, He Ruoyu authored The Ode on the Subtleties of the Flow and Storage, providing a general explanation of the applications and methods of the Zi-Wu Flow and Storage. In the Yuan dynasty, Dou Hanqing wrote The Ode on Marking the Hidden, which includes the passage: “The method of selecting sixty-six acupoints in a single day reveals the opening and closing; by examining the Five Elements and the Five Zang Organs, one determines the prosperity and decline of the days and hours.” From this, it is evident that by the Yuan dynasty, the Zi-Wu Flow and Storage had become a distinct method of acupuncture.
The Zi-Wu Flow and Influx is discussed in Ming Dynasty texts such as Essentials of Acupuncture and Moxibustion, Introduction to Medicine, and The Great Compendium of Acupuncture and Moxibustion. Furthermore, Xu Feng, in The Complete Compendium of Acupuncture and Moxibustion, expanded upon this concept by composing the “Mnemonic Verses for Determining Acupoints by Day and Time According to the Zi-Wu Flow and Influx,” which many scholars memorized for practical application. It is evident that the Zi-Wu Liu-Zhu method has a long history and has been regarded as an advanced acupuncture therapy valued by the working people for thousands of years.

III. Annotations on Ancient Texts

子午流注者，谓刚柔相配，阴阳相合，气血循环，时穴开阖也。何以子午言之？曰：子时一刻，乃一阳之生；至午时一刻，乃一阴之生，故以子午分之而得乎中也。流者，往也。注者，住也。天干有十，经有十二：甲胆、乙肝、丙小肠、丁心、戊胃、已脾、庚大肠、辛肺、壬膀胱、癸肾，余两经，三焦、包络也。三焦乃阳气之父，包络乃阴血之母，此二经虽寄于壬癸，亦分派于十干，每经之中，有井、荥、俞、经、合，以配金、水、木、火、土，是故阴井木而阳井金，阴荥火而阳荥水，阴俞土而阳俞木，阴经金而阳经火，阴合水而阳合土。经中有返本还元者，乃十二经出入之门也。阳经有原，遇俞穴并过之，阴经无原，以俞穴即代之。是以甲出丘墟，乙太冲之例。又按《千金》云：六阴经亦有原穴，乙中都，丁通里，己公孙，辛列缺，癸水泉，包络内关是也。故阳日气先行，而血后随也。阴日血先行，而气后随也。得时为之开，失时为之阖，阳干注腑，甲、丙、戊、庚、壬而重见者气纳于三焦；阴干注脏，乙、丁、己、辛癸而重见者，血纳包络。如甲日甲戌时，以开胆井，至戊寅时正当胃俞，而又并过胆原，重见甲申时，气纳三焦，荥穴属水，甲属木，是以水生木，谓甲合还元化本。又如乙日乙酉时，以开肝井，至己丑时当脾之俞，并过肝原，重见乙未时，血纳包络荥穴属火，乙属木，是以木生火也。余仿此。俱以子午相生，阴阳相济也。阳日无阴时，阴日无阳时，故甲与己合，乙与庚合，丙与辛合，丁与壬合，戊与癸合也。何谓甲与己合？曰：中央戊己属土，畏东方甲乙之木所克，戊乃阳为兄，己属阴为妹，戊兄遂将己妹，嫁与木家，与甲为妻，庶得阴阳和合，而不相伤，所以甲与己合。余皆然。子午之法，尽于此矣。

IV. Verse on Acupoint Location

甲日戌时胆窍阴，丙子时中前谷荥，戊寅陷谷阳明俞，返本丘墟木在寅，
庚辰经注阳溪穴，壬午膀胱委中寻，甲申时纳三焦水，荥合天干取液门。
乙日酉时肝大敦，丁亥时荥少府心，己丑太白太冲穴，辛卯经渠是肺经，
癸已肾宫阴谷合，乙未劳宫火穴荥。
丙日申时少泽当，戊戌内庭治胀康，庚子时在三间俞，本原腕骨可祛黄，
壬寅经火昆仑上，甲辰阳陵泉合长，丙午时受三焦木，中渚之中仔细详。
丁日未时心少冲，己酉大都脾土逢，辛亥太渊神门穴，癸丑复溜肾水通，
乙卯肝经曲泉合，丁已包络大陵中。
戊日午时历兑先，庚申荥穴二间迁，壬戌膀胱寻束骨，冲阳土穴必还原，
甲子胆经阳辅是，丙寅小海穴安然，戊辰气纳三焦脉，经穴支沟刺必痊。
己日巳时隐白始，辛未时中鱼际取，癸酉太溪太白原，乙亥中封内踝比，
丁丑时合少海心，己卯间使包络止。
庚日辰时商阳居，壬午膀胱通谷之，甲申临泣为俞木，合谷金原返本归，
丙戌小肠阳谷火，戊子时居三里宜，庚寅气纳三焦合，天井之中不用疑。
辛日卯时少商本，癸巳然谷何须忖，乙未太冲原太渊，丁酉心经灵道引，
己亥脾合阴陵泉，辛丑曲泽包络准。
壬日寅时起至阴，甲辰胆脉侠溪荥，丙午小肠后溪俞，返求京骨本原寻，
三焦寄有阳池穴，返本还原似嫡亲。戊申时注解溪胃，大肠庚戌曲池真，
壬子气纳三焦寄，井穴关冲一片金，关冲属金壬属水，子母相生恩义深。
癸日亥时井涌泉，乙丑行间穴必然，丁卯俞穴神门是，本寻肾水太溪原，
包络大陵原并过，己巳商丘内踝边，辛未肺经合尺泽，癸酉中冲包络连，
子午截时安定穴，留传后学莫忘言。

V. Correspondence

Traditional Chinese medicine philosophy advocates the unity of heaven and humanity, holding that humans are an integral part of nature and that their lifestyle habits should conform to the laws of nature. When we examine the rise and fall of the internal organs throughout the Chinese Body Clock, we see that they are interconnected and follow a highly orderly pattern:
Zi Hour (11 p.m. to 1 a.m.): The Gallbladder Meridian is at its peak.
Chou Hour (1:00 a.m. to 3:00 a.m.), the Liver Meridian is at its peak.
Yin Hour (3:00 a.m. to 5:00 a.m.), the Lung Meridian is at its peak.
Mao Hour (5:00 a.m. to 7:00 a.m.), the Large Intestine Meridian is at its peak.
Chen Hour (7:00 a.m. to 9:00 a.m.), the Stomach Meridian is at its peak.
Si Hour (9:00 a.m. to 11:00 a.m.), the Spleen Meridian is at its peak.
Wu Hour (11:00 a.m. to 1:00 p.m.), the Heart Meridian is at its peak.
Wei Hour (1:00 p.m. to 3:00 p.m.), the Small Intestine Meridian is at its peak.
Shen Hour (3:00 p.m. to 5:00 p.m.), the Bladder Meridian is at its peak.
You Hour (5:00 p.m. to 7:00 p.m.), the Kidney Meridian is at its peak.
Xu Hour (7:00 p.m. to 9:00 p.m.): The Pericardium Meridian is at its peak.
Hai Hour (9:00 p.m. to 11:00 p.m.): The Triple Energizer Meridian is at its peak.

Simple Mnemonic Rhyme

寅时气血注入肺， 卯时大肠辰时胃， 巳脾午心未小肠， 申属膀胱酉肾位， 戌时心包亥三焦， 子胆丑肝各定位。

VI. History of Development

The theory of the Zi-Wu Flow in Traditional Chinese Medicine has a long history in China. Its theoretical foundation was established more than 2,000 years ago in the classic text of Traditional Chinese Medicine, The Yellow Emperor’s Inner Canon, and it stands as one of the most distinctive and valuable theories in the treasure trove of traditional Chinese medicine.
“Zi-Wu” refers to the hours of the day; “Liu” means flow, and “Zhu” means infusion. The theory of Zi-Wu Liu-Zhu divides the 24 hours of the day into twelve time periods corresponding to the twelve Earthly Branches, integrating them with the circulation of qi and blood in the body’s twelve zang-fu organs and the opening and closing of the five acupoints. Throughout the twelve time periods of the day, the body’s qi and blood circulate in a continuous loop, with their fluctuations in abundance and deficiency, as well as their opening and closing, following specific temporal rhythms and characteristics. The Zi-Wu Liu-Zhu Anti-Cancer Therapy is derived from these principles. By taking into account the specific time, the nature of the disease, the individual patient, and the geographical location, it accurately and effectively regulates the patient’s qi and blood, balances the yin and yang of the zang-fu organs, and eliminates cancer cells at specific time points. This restores the normal temporal rhythm of the patient’s qi and blood circulation, thereby achieving the goal of treating the disease.

VII. Scientific Evidence

Today, the meridians and acupoints of Traditional Chinese Medicine have been verified by advanced electronic detection technologies, and it has been discovered that the meridians are indeed “active” and have a “course” similar to flowing water—that is, they conform to the principle of “Zi-Wu Flow” as described in Traditional Chinese Medicine.