Acupuncture Point Names

and Functions

A Transcription of the Lectures of Elisabeth Rochat de la Valle

Transcription of Text and Editing: Lisa Marie Price Layout and Graphics: Ashara Tara Deckter

Spring 2000

Disclaimer: Please note that any errors in this text should be attributed to me, rather than to Elisabeth

Rochat. I have done my best to convey Elisabeths ideas as I understand them from watching her lectures on video, but obviously there are limits to this mode of instruction! Lisa Marie Price

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Heart Points

HT 1 Ji Quan

Quan: Source, fountain, sweat. Ji: Pole, Beam, ridge pole (See CV 3)

The central pole for the source of life.

Heart 3 Shao Hai

Shao: Less, few Hai: Sea

Related to the quality of Shaolittle, small, or related to somebody young. To be young is to be full of forces and expressions not yet developed. Shao Yin is to be

inside the Yin, to influence what will be the development of this expression of life. Shao is not

yet the adult, and can influence the outcome. Shao Hai is one possible name for crown prince. It

is some kind of marvelous island east of the oceana kind of land that is not very well-known, but which represents long lifelongevity. Hai is a Sea. A sea is what is able to receive anything. More than any great river, the sea is able to receive because all rivers go to the sea.

The sea is lower than the river. The greater you are, the quieter you are. There is nothing more

irregular than the mountain streamit depends on the weather of the day, either swelling with rainwater or dry. But the sea is unchangingall the storms and all the floods cannot increase the level of the water, and all the drought cannot diminish the level of the water. And this is another

image of the Heart. The Heart has to be able to receive anything and to remain unchanged,

undisturbed. In this point is the ability to receive, to collect. So the water is a good image for

this ability to receive. There is a curve in the anatomy at the elbow, and this creates also this

ability to collect what is flowing down from the upper arm.

In HP 3 or LU 5, there is the idea not of the sea but of a tidal marsha lot of humidity or even flooding. It is not derogative, it is more the fertility coming from a soil impregnated with water.

It makes sense because it is more related to the function of each organ. The liquids evaporate to

heaven to form clouds and then to regenerate the water through rainthis relates to the image of the sea. For example, the Stomach is the Sea of Liquids & Cereals, so the ST is able to receive

all kind of alimentation and by transformation able to give, through the five tastes, all the

benevolence of this regeneration. The Sea of Blood, the function able to procure and maintain

the balance of all the Blood, has this function as a sea.

SI 8 Xiao Haiis very close in meaning to HT 3 because of close relationship between HT and SI.

Other Seas: CV 6 Sea of Qi Qi Hai

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SP 10 Sea of Blood Xue Hai

BL 24 Sea of Qi- Qihaishu--related to C6

KI 6 Illuminated Sea Zhao Haireflection of light on the sea.

There is no way to have a yang sea. It requires the yin quality of reception.

We also have Shao in SI 1 (Little Marsh, indicates through use of Shao, it is the point of contact

with the HT meridian) and LU 11 (Little Merchantperhaps Shao is in this point name because the Lung is related to the HT by having the receptive function above the diaphragm). No Shao

on Leg Shao Yin KI point names. Shao character in point name does not indicate that the point is on Shao Yin meridian.

SYMPTOMS: Water point on Fire meridian, so watering and regulation of Fire by the Water.

Any physical/psychological symptoms e.g. pain in teeth or mouth due to heat; fever; disturbance

of vision; madness; vomiting or frothing saliva. Symptoms of counter-current qi. Mental

confusion; loss of memory; local symptoms such as cramps in elbow. Heat of ST injuring HT.

If four limbs are unable to move correctly (HT is master of circulation of blood); weakness of

limbs. One of the best points for disturbance of the four limbs.

HT 4 Ling Dao

Ling: Spirit Dao: Pathway Corresponds to the Metal, which has to do with regulation of

circulation. This fits quite well with Daopathway or Way. Dao is the Way, MY way. How can I manage to conduct my life according to the great movement of

Life; to follow my way and merge my way with the great movement of Heaven. Dao has special

resonance with views of Daoism. It is the very regulation of the movement and the conduct of

everything/anything.

Other points with Dao in them: There are two on Du Mai at level of HT and higher, for the

conduct of the spirits of the HT in expressing itself in the neck, head and sense organs. GV 13

Taodao (Tao is potter, the one making things with earth with clay, the image of the productive

power of the universe, but also of the Emperor who is modeling the minds and spirits of his

subjects by his attitude)and GV 11 Shendao (the spirits making their way to express the HT).

Ling Hai GV 10 is related to the HT too. Other points on abdomen with Dao: ST 28 Sheun Dao

(Water ways) and GB 28 Wei Dao. So we have double points on the back and on the abdomen.

HT 4 means the dao, the way to make use of all the benevolence of the spiritsLing. The function of the point is to make everything go at the right pace, with the right conduct. The

waters are to flow well, to support and receive the influences of the spirits. Metal means

regulation, and at the level of the Heart refers to spiritual influences. Ling (same as in HT 2) is

the heavenly rain falling down, all the influences coming from spiritual power, from Shen, from

a above, making the fruitfulness of my life. Ling appears in the following points too.

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SYMPTOMS: Sun Si Maio says to use for: sadness; fear in HT; pain with cramps (chronic

convulsions) of muscles; sudden inability to speak or laryngitis. Later books: pain in HT; some

local indications, e.g. elbow pain, insomnia.

HT 5 Tong Li

Tong: To go through, unblock; connect Li: Unit of measurement; ward (neighborhood), village

Tong contains the ideogram for to go, to proceed. It means movement

and Tong is full of movement like a blossoming flower. It means free

movement, to make relationships, to make way for circulation and relationships, intimacy,

communication. Intimacy can mean my relationship with heaven or with other human beings. It

relates to any kind of circulation, visible or invisible. The meaning relates to the ability to

penetrate into something or the meaning of something; to go throughwith my water, with my mind, with my spirit.

Li contains the character for the earth, and the image of well-cultivated earth, the image of

furrows and ditches. Li represents the village, because it is the first organization of human life.

It also represents the average distance between two villages. This image of people working

together in the same village represents the innermost working of a society, weaving the fabric of

the culture. It reflects the innermost life of a people. With the character for Jade it means the

veins of a piece of marble or jadethe innermost structure of the jade. What you see on the surface of the Jade, the disposition of color and form, reflects the innermost structure of the

precious stone. To see through the aspects of the exterior to the inner structure; to see the reason,

the logic of the being. To use human reason is to be able to go to the inside of the structure of

the thing, following what is in the exterior. Li with the character for clothes means the interior or

lining of the clothing.

On the HT it means the innermost structure of my life. This is the junction point/luu point.

From this point a pathway begins and separates from the HT meridian and goes to the HT,

connects to root of the tongue and goes up to the inner connective system of the eyes. Tong Li

is the image of connecting with the inner structure of life, through the heart, tongue, and eyes to

see the inner reason of being from the outside. It has to do with communication with the

innermost self; free circulation of all the influences of the spirits; free communication with

Heaven; the opening of my mind to a kind of understanding.

SYMPTOMS: No symptoms listed in ancient texts. Blockage and congestion in area of the

diaphragm. Inability to speak (connection from HT to tongue). Disturbance in vision or

headaches. Burning at the level of the epigastric area (excess Fire). Sadness; palpitations; bitter

vomiting; blockage of passage through throatdifficulty in swallowing. Pushing away of Bloodtoo much blood in menstruation or uterine hemorrhagia; lack of control in circulation of Blood (heat pushing blood out). Local symptoms at the elbow or wrist.

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HT 6 Yin Xi

Yin: Yin, the complement of yang Xi: Cleft

Xi Cleft point for the Heart meridian. All points on the HT except

for two have a special function.

Xi means a little crack, which means an opportunity to penetrate somewhere or have access

somewhere. And when we have access we can go at leisure. The indicates the ability to enter

and take what you want. The yin relates to the idea of the quietness which avoids agitation. The

root of the spirit is yin, to provide for the action of the yang. It is not by accident that the two

Seas of Qi are on the yin meridian of CV. This point provides special access to the reserves of

the Heart, which is the yin. Yin relates to the concealment, the hideaway (Shao Yin) aspects of

this meridian. This character for yin appears on a lot of meridians, mostly on foot meridians.

This is the only hand meridian that has a point name containing the character Yin. There is a

very deep relying on the yin in the Fire element. This point is not for the expansion of the Fire

itself, it is for the universal reception of energywe will not find an analogous point on the PC meridian. The only other point with Xi in it is BL 38. An alternative name for this point is Stone

Palace, indicating that it works for blockages.

SYMPTOMS: For exaggeration and blockage of the yin movement. An alternative name for this

point is Stone Palace, good for blockage. Symptoms of cold, trembling with cold, lack of

warmth leading to cough and spitting of blood. Counter-current of qi and aching, pain in the

heart. First symptoms are cold, the yin aspect. More for an invasion of cold into the lungs than

angina or anything like that. Pain at the level of the heart. The presence of the spirits is inhibited

by the cold and the person is unable to react normally to stimuli, so they get easily startled. In

modern books, recommended for cardiac arrhythmia.

HT 7 Shen Men

Shen: Spirit Men: Gate, door

Characters for spirits and door/gate. It is both the Earth point and

Source point for the HT meridian. All of the other Earth/Source points

have the idea of great power in their name (e.g. Taimeaning great powerful in KI 3, etc. or Dameaning great, powerful in PC 7). Source points are the access given to the proper power of each Zang. For the Heart it is access to the Spirits. This point is in Chapter 71 of the Ling

Shu. It is the only point able to treat the Heart, both the spirit of the HT and the HT acting as a

sovereign. Shen is in KI 25, GV 11, KI 23, GV 24, BL 44 (at level of the HT Shu point), BL 13

and CV 8 (Watchtower of the Spirits).

SYMPTOMS: Intermittent fever with very serious agitation and uneasiness in the cardiac area.

Desire to drink water; at same time patient has a feeling of intense cold, but fever is not very

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high. Local symptoms such as cramps in the hand and forearm. Vomiting of blood with rising

counter-current of the qi. Dryness of the throat. No desire to eat. Insufficiency of qi. Excess of

heat in redness of the face. Tendency to laugh. Madness, very often with sadness or madness

with laughter. Cretinism (mental retardation). Loss of memory. Convulsions in children (and

possibly in adults). In modern books, used for lack of pulsescannot feel the pulses. Myoencarditis.

HT 8 Shao Fu

Shao: Lesser, minor; few, little Fu: Residence, storehouse, mansion

Shao is character we already went over above. Fu is the same character

for the six Fu or the extraordinary Fu. The character can also be used

for other things. In the character is the image of a building with a man and the hand of another

person. The hand gives some object to the man. So this is the image of a building where things

are given to another. It depends what you are bringing and giving in this building (e.g. if it is

books, you have a library, if it is food, you have a storehouse). This is the building where the

important papers arethe governors house or building of administration, the governors palace. Papers are supposed to be kept here, but also circulated appropriately (which is exactly what

happens in the Futhey receive and sort out and distribute). Shao means imperceptible. We have on the HT meridian a place that receives and transmits but which is imperceptible. This is

the authority which is able to administer. This represents the administrator or official who is in

charge of receiving taxes for the Emperor, and for the support of the inner house of the Emperor.

Shao means the inner house of the Emperor in this case. The Fire point on a Fire meridian. Here

we are able to take what is due to maintain the House of the Heart, the inner maintenance of the

Heart, to ensure that the power of the Heart is maintained and the spirits are distributed

everywhere. The Fu also implies the relationship of this point with the SI--there are many SI

symptoms treated by this point.

SYMPTOMS: Pain in intestines; fullness and painful swelling of abdomen with chills and fever

with swelling of genitals and urinary incontinence; sudden itching at the level of the genitals and

counter-current of qi with hernia or other diseases of genitals; disturbance in urination. Difficult

in swallowing as though there is a blockage. Frequent belching; palpitations; insufficiency of qi

with blockage or uneasiness or agitation. Being afraid of other people. Heat in the middle of the

palm. Pain in the forearm, elbow or shoulder. Pain in the middle of the chest. Cramped hand.

Chronic intermittent fever with trembling from cold. Prolapse of uterus. Prolapse of testicle.

Tendency to take deep breaths, sighing.

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HT 9 Shao Chong

Shao: Lesser, minor Chong: Thoroughfare, a hub; to surge, clash

This is the Wood point and Well point. Chong is the same character as

in Chong Mai. It is the idea of the strength to go forward, to go upward,

to dash. It also has the meaning of an opening, a free circulation, a thoroughfare. An important

passage. The key meaning of this character is the strength and impetuousness to dash or if

something is in the way, to clash. And this is where the ability of the Wood to clash comes into

it. There is the idea of the richness of a current of qi (also in LR 3 Tai Chong, and GB 9 Tien

Chong). The ability to be as rich as blood and qi is reflected on ST point names (ST 42 and ST

30) that also contain Chongwhich means the perfect alliance of yin and yang, blood and qi. When yin and yang ally perfectly the result is this sort of surging and dashing of life. So in

Chong we may see the impetuosity of the Wood. (Also on SP 12 Chong Men. HT 9, PC 9, TH

1-- the vitality of the harmonization of yin and yang is reflected in these three well points).

SYMPTOMS: Heat in the HT meridian; counter-current of qi in throat with dryness, but going

up to eyes. Muscle spasms. Pain in arms. Pain at level of HT. Acid taste in throat. Severe

heart palpitations. Madness. Apoplexy. Symptoms of emptiness and cold between GB and HT.

Stomach Points

The point names on the ST in the upper jiao are more everyday names. This reflects the more

lateral (less central) relationship of this meridian to the center (the Heart), which is likened to the

main part of the palace. So the ST names are related to the more everyday, less central parts of

the palace such as Storehouse, Garage, etc. These locations are a bit more exterior in the palace.

ST 10 Shui Tu

Shui: Water, fluids, liquids Tu: Abruptly, suddenly. To rush out, to run against; to offend. A chimney; smooth

SYMPTOMS: Cough with abscesses and swelling in the throat; dyspnea; shortness of breath.

These are symptoms of liquids moving counter-current (in the Lungs).

ST 11 Qi She

Qi: Breath, vapor, air, steam. Weather; atmosphere. Manner; temper; feelings; influence; force; life-giving principle; vital fluid. She: A shed, dwelling place. To reside; to lodge; to rest awhile. A stage, a stopping place, an inn. To stop at; to release; to set

aside; to bestow; to cease.

A reception place for the Qi.

SYMPTOMS: Stiff neck, swelling, whooping cough.

ST 12 Que Pen

Que: Deficiency, vacancy, defective, broken, chip. Pen: Basin, tub, pot, bowl.

SYMPTOMS: Fast respiration; congestion in the chest; heat in the

chest; bronchitis; fever and cold; cold in the chest

ST 13 Qi Hu

Qi: Breath, vapor, air, steam. Weather; atmosphere. Manner; temper; feelings; influence; force; life-giving principle; vital fluid. Hu: Half of a big double gate. The character Men implies main entrance; Hu implies the door inside the house, e.g. between two rooms. When Men and Hu are used together, Men means

Heaven and Hu means Earth. For example on the outer Bladder line, Hun which belongs to Heaven is called Hun Men, but Po, which belongs to Earth, is called Po Hu. A door; an individual; a family.

Because Hu implies that which belongs to the Earth, this refers to the descending movement of

the ST. A door to let the qi move downward. Also, by the use of Hu, it connotes what is coming

from the Earth, i.e. food that the ST works on.

SYMPTOMS: Spitting blood (lungs); hiccups; spasm in the diaphragm; ICS neuralgia.

Counter-current of the ST. Dyspnea; cough. Suffocation; blockage in the pharynx. Cannot taste

food. Pain in the upper back or shoulder.

ST 14 Ku Fang

Ku: This character contains ideograms for building and chariot. Chariots were originally used for war. So, Ku means a sort of armorya house for the chariots (or a place to store useful things). A treasury; a storehouse; a granary; an armory which is

just outside of the central city. Fang: A lateral room in a house. A room, a building. Similar idea to storeroom or pantry. Branches of a family. A wife or concubine. Office or bureau in a yamen. The seed-cas of a flower.

Here is where Yang Ming begins to descend into the chest. This is where the richness of the

work of the ST and SP show up. All that is needed for the protection of the center is here.

SYMPTOMS: Coughing; breathing problems; phlegm in the HT and Mind; pleurisy; bronchitis;

pneumonia. Spitting of pus and blood. Perversion of heat and liquids. Mental disturbance

(Phlegm obstructing the Heart).

ST 15 Wu Yi

Wu: House, room. Here is the idea of a well-protected place; a room for resting. The room to put a corpse in while waiting for a ritual. Not a central room. A room that is quiet and protected.

Yi: Feathersbig feathers to make a fan, to protect or cover. This is the idea of something covering and protecting. In pathology, this character is used for the white film that covers the eyes (possibly cataracts). The ancient meaning is a structure you would hide behind during battle, e.g. armor, breast plate.

So, on the Yang Ming, ST 15 is where the breast starts (coming down the meridian). A sense of

the breast covering and protecting the chest and Hearta vulnerable area. This point functions as a breastplate of armor protecting this area. It is a yang meridian on the yin part of the body,

facilitating the downward movement so that the protection described above does not become

excessive, stifling, stuck. This reflects the ability of the ST to descend well for circulation and to

free blockages that create heat, which affects the ST liquids. The function here is protecting and

circulating at the same time.

SYMPTOMS: Itching all over the body; displaced or deficient liquids. Spitting blood, phlegm,

pus; general edema throughout body. Edema in layers of the skin, plus an unbearable heat. Heat

leading to painful skinthe person cannot bear wearing clothes. Lack of strength in limbs; cysts; asthma. Good for symptoms of heat and phlegmdamp heat.

ST 16 Ying Chuang

Ying: Lateral; wings of a building. The breast. Ornaments on the breast of a horse. To bear; to sustain. To receive. To oppose.

Chuang: Hole, cave, opening, window, shutter. Common name for acupuncture point.

Here is an opening for the flowing down of milk. Milk is a special transformation of bodily

fluids made by the chest. It is at the level of the Heart, so if the Heart is at the window, it may

see what happens. It can mean cleverness; opening of the mind. Here there is a circulation of

liquids so the Heart is not blocked. The point name is directed towards liquids. The function of

the point is to nourish the presence of the Spirits by calming the Yang Ming. An opening to

maintain circulation.

SYMPTOMS: Bad movement of liquids. Borborygmi. Fluid in the chest. Coughing; dyspnea;

swelling of lips. Insomnia; mental agitation; abscesses of the breast; phlegm in the HT; mastitis;

liquid diarrhea; enteritis. One of best points for any kind of pain and swelling on nipple or

breast. Calms down counter-current of qi.

ST 17 Ru Zhong

Ru: Breast, milk. Ru is the image of a swallow covering her chick. The swallow image is used for any kind of mothering. So Ru implies mothers milk.

Zhong: Anterior middle; center

Forbidden to needle or moxa. Resuscitation point by pinching. A lot is said about this point in

the texts, even though it is forbidden to needle or moxa. An important point on the body.

ST 18 Ru Gen

Ru: Breast. Ru is the image of a swallow covering her chick. The swallow image is used for any kind of mothering. So Ru implies mothers milk. Gen: Root

This point ensures that all circulation is proper; nothing is blocking the making of milk. Not

only used for lactation, but this point also effects the descending movement of qi in the chest.

SYMPTOMS: Hiccups; vomiting; angina; tachycardia; no milk production; cough; phlegm.

Abscesses on the breast. Difficulty in descending food.

ST 19 Bu Rong

Bu: Not; a negative

Rong: Appearance, manner, bearing, demeanor. To allow; to bear; to endure; to forgive; to wait for; to attend upon; to contain; to admit; capacity. Easy. Continence. The ability to contain; to

bear what is received. The meaning is not to accept to contain too much. A refusal of bearing or enduring something.

To refuse the coming of the food. This point lets us know whether it is time to eat or time not to

eat. Regulates appetite.

SYMPTOMS: Vomiting of blood; to be unable to keep what should be kept by the ST or LR;

one cannot cough without pain in the kidneys; pain by the ribs and in the hypchondria; for

blockage. Interference with the nourishment of the upper jiao, reflected in difficulty with the

eyes, especially the ability to see in the dark.

ST 20 Cheng Man

Cheng: To receive; to inherit; to hold; to contain; to support. To contract for; to undertake. To continue a given line of thought in composition and enlarge upon it; to carry on. To confess; to acknowledge. The image is two hands, both offering and

receiving. In worship we offer sacrifice, music, etc. and receive the blessings of Heaven. Man: Full, satisfied, self-sufficient. The whole of. Complete. The fullness of the five zang when they are full of essences. (There is a whole different character that indicates the fullness of the Fu). This can be a pathological fullnesstoo much fullness, stagnationor it can be a healthy fullness. This is the first point in the line of points that are the gates for descending and circulating. ST 20

receives and creates the essences, then sends them down to the doors below.

SYMPTOMS: Borborygmi. Swelling and totally blocked, congested in the middle (cant turn on side). Diarrhea; dysentery. A sign of congestion is having to move the shoulders, make an

effort to take a breath (impinging on the qi of the chest). Dysphagia; pain in the stomach; badly

transformed liquids/not assimilated.

Use with CV 12 or ST 18 to descend qi.

ST 21 Liang Men

Liang: Piece of wood used to cross small stream. Delicious choice grain. Men: Gate, door.

ST 22 Guan Men

Guan: Gate; custom; frontier pass; juncture. To connect; to involve; to inform. To close; to shut; to fasten. Men: Door, gateway, opening, entrance, duct. Family; profession; sect; a school or party.

Here is the idea of conveying essences through passages throughout the body. This point has to

do with passage. There are lots of points with the character for door, gate, or passage in the

name. There is a concentration of these (ST 21, 22, 24) in the middle heater. This point is linked

with the good functioning of the KI. Use ST 22 to help the KI in controlling the lower abdomen

(qi, liquids) and with edema (even general edema). The ST and KI help each other, and CV in

the middle burner makes sure all is organized and well-founded.

SYMPTOMS: Blockage of qi in the ST can disperse ST qi in the upper burner creating

symptoms such as shoulder pain and impaired descending movement, so that the KI cant grasp the qi. Urinary incontinence. Reduces edema and sweating. Strengthens the SP and ST.

Lung Points

LU 1 Zhong Fu

Zhong: Center, middle. Fu: The same character as the six Fu. Elizabeth says that Palace is not a bad translation, but one must know what a palace really is to understand it! Again we have the image of a man and

the hand of another man. This is the idea of giving, The hand is giving some object to the man. There is a roof and a wall, indicating a building in general. Possibly a barn, palace, or warehouse. Fu is a building where what is passing from one man to another is stored. There may be several kinds of things that can be stored: chariots, food, tributes, taxes. They had to store all the tributes somewhere: food, fabrics, precious metals. Also, if it were books and manuscripts being stored, the building would be an archive. This kind of Fu can mean the keeper of the library of warehouse, the man in charge. As a verb it means to gather together, to collect things which are useful for life. The main meaning of Fu is to receive things, to put them in order, in order to be able to give them back when needed. For example, the six Fu in the body receive the food, sort and separate it; they put in order what is able to be assimilated and what is not. These Fu are given essences and transmit the residue of the transformation of the essences. This Fu that means building is specifically for the things of highest value, but can sometimes be less noble things (e.g., garage). The movement, the idea of circulation is the same in either case.

Zhong Fu, when it is not the name of the point, means the ST, which is the leader of all the Fu,

and is in the center, the middle heater (the Zhong Jiao). It is appropriate that this point subtly

refers to the ST because the essences of the ST, together with the respiration of the LU creates

the Zong Qi in the chest. Between the ST and the LU there are a lot of connections (Su Wen

Chapter 18; the Ling Shu). The ST offers the best of the tribute to the LU (the chest, to produce

qi and blood). This center of the chest, this misting, this meeting of the essences of the middle

heater and respiration is called the Sea of Qi. In the Su Wen Chapter 21, the blood and qi at the

level of the upper heater, give strength to the circulation through the meridians. The essences

which are inside this palace form the radiance of the spirits. This first point is on the chest, near

the end of the SP meridian. The LU meridian actually starts in the middle heater and has a

special relationship with the LI. The LU starts in the center, passing near the stomach and the

diaphragm, which takes on a special belonging to the Lung, then the first point appears. This

point has to do with the relationship between the middle and upper heaters. So Zhong Fu does

refer to the ST, the bringing of all the pure essences of the ST to the level of the upper heater. It

has to do with mastering this propagation and distribution of Qi. The function of Zhong (the

center of the chest) is to make a harmonious combination of what comes from above and below,

Heaven and Earth, respiration and food essences.

SYMPTOMS: Coughing. Panting. Counter-current of Qi coming from the middle heater, and

even from the lower heater (especially related to the Jing of the KI).

LU 2 Yun Men

Yun: Clouds Men: Gate

The only way for vapors, and qi, and Heaven to circulate is through the

clouds. These are not black or dark, unpleasant things in heaven.

Clouds are a sign of the richness and fertilization coming from above, from Heaven. Clouds

represent the way to make circulation free and in the likeness of Heaven. It provides a kind of

nutrition, humidity, liquids inside the body. The LU is able to attract humidity from the SP and

ST, the middle heater, but also to circulate it, in the shape of clouds, vapors, fog (Chapter 13

Ling Shu). Clouds are the visible aspect of the activity and circulation in Heaven. Life cannot

exist without this humidity enriched by the power of Heaven. LU 1 represents the attraction of

the essences, the gathering. LU 2 represents the opening of the passage coming out of the trunk.

The ST is a sea from which blood and qi, and richness and vitality are comingall that comes out of this sea is fog and clouds which exist in the void. The LU represents this ability to freely

circulate in a great void, but this void does not imply emptiness. For example, if there is a water

pipe that is full of water but is circulating freely, it is circulating because there is no blockage.

We can call it the great void of the water pipebecause there is the space between each particle of water which allows the circulation. If you dont have the void, there is a blockage, a jam. So the LU creates or represents this great void, the ability to circulate. This notion of void is not an

abstraction; it is real, the breath, the respiration.

The LU is responsible for not having too much condensation and gathering in one place. Men

(Door) is a passage and it must be open or closed, and always kept a watch on because it is

where there is a vulnerability. In ancient China, free circulation was carefully monitored.

Monitoring allows you to remain free (sometimes there is a kind of perversion of that, though;

the door becomes a cage). If it is not monitored, there will be blockages, e.g. if you allow

something into the diaphragm that doesnt belong this leads to blockage and trouble. So this freedom and monitoring allows the creation of good clouds and the distribution to the

extremities, at this juncture of the trunk and the extremities. Very often wind and clouds are a

way to represent vitalityfor clouds cant be used without wind, movement, circulation. You must use both to have the inter-penetration of yin and yang.

LU 3 Tian Fu

Fu: Treasury; storehouse; palace Tian: Celestial, Heavenly

This point name has a special meaning in the classics, a general meaning.

Zhongzi (4th

century) is the most interesting philosopher in history. He

said that Tian Fu represents the infinite richness of a man who lives with the powers given by the

intimacy and communion with the power of that which is able to make life. If a man is able to be

free, to free himself of all kinds of earthly limitations, in his own spiritual life, he has an infinite

treasure. He would be called Tian Fu. From him, this treasure from Heaven is deposed and used

well. This is the highest interpretation (Chuang Tzu Chapter 2: Those who can argue without

speaking, and the way which cannot be expressed. A man able of such knowledge will be called

Tian Fu) The most vital force in life is the communion with the Heavenly power or with nature.

In historical texts from the 1st century B.C., this expression represents a treasure-hold where very

special things that come from the ancestors are kept, and also the very important archives of the

kingdom. In important families, they would bring out precious things from the treasure-hold

only for special ceremonies, e.g. precious jade, in order to show that all is in the right way. The

richness coming from the lineage is displayed and in order, and this facilitates the continuation of

this richness of life for those to come.

In the body, we had LU 1 which was related to food and respiration at the level of the upper

heater. After that we had a door for the distribution of vitality in the form of vapor, clouds. Now

we have Tian Fu, the celestial, heavenly inspiration for life which is particularly active inside

your head, your brain. Thats why it is a Celestial Window. This is a serious point. All of them are on the yang meridian in area of neck. This point is the only one which is not on the neck. It

is part of the function of the LU to present clear essences to the head, brain, and face. It is not

only the food and respiration which is important, but what we are able to do with that. The LU is

the prime minister of the Heart, the HT being the dwelling place of the spirits, which show us the

heavenly, natural way of living. The LU is called the heaven inside the body: it is able to

attract, to mix together qi and make clouds; to circulate all that; and at same time is able to

express by the passage of influences coming from the spirit. The LU expresses radiance coming

from the spirits of the Heart.

SYMPTOMS: Disturbance of the outer orifices. Psychological disturbance.

LU 4 Xia Bai

Xia: Image of a man, holding something under his arms. The meaning is to squeeze; to pick up; to fix; to be able to hold firmly; to help; to support (e.g. holding a disabled person up); to use his own authority and power in order to help others; to be generous and brave. In the 4th century B.C., a man named Mozi formed an

idealistic sect. Its aims were to protect and defend poor, innocent people, and to try to bring about a new style of life, more generous and natural, with universal love between people. He organized the men like an army. He was the chief and had authority over the life and death of all his disciples. He was ready to force people to love one another, even if he had to kill some of them. The name of this chivalrous group was Xia. The translation is not exactly chivalry, but close to it. Bai: White

This point is at the level of the chest on the arm, and it is the white color. The white could refer

to the color of the flesh at that place, and it also represents the Metal element. The point name

makes an allusion to the position of the pointyou can create a kind of protection of the chest with your arms at this level. In some texts, there is a special current at this point that separates

itself from the Lung and moves inward, protecting the chest. The traditional way to find the

point is to move the arm across the chest; the part of arm that touches the nipple is the point. The

general meaning is always the protection and help brought forth by that which is produced by the

Metal in the white color. The location of the point expresses its function.

LU 5 Chi Ze

Chi: The span of a man; a measure of length; a foot. The names of points near the elbow refer to the position of the points. This name alludes to the area of the elbow by indicating the span of length from wrist to elbow.

Ze: Lake, pond, marsh, but not a bad marsh; the presence of standing water that is able to evaporate into vapors, like a rice paddy. To give good humidification; to bring out good, fruitful, fertilizing influences. Propagation of good influences. This is part of the name that Mao Zedong gave to himself: Mao(I, a family name) Ze Dong(East). The one who can bring good, fertile influences from the east.

In this point we have a collecting of good influences at the level of the elbow.

The first point on the LU is at the level of the Zang Fu and the last is on the extremity; this order

is sensitive to influences coming from the outside. In this case, at the extremity of the finger,

there is the well point, which is a source, and after that there are five stages of the development

of the flow. The well point draws from the universe around us; something appears here, and then

it develops itself like a little river in the mountain. After that, there is a very fast and fine torrent;

the water is able to regulate its course. And finally it fertilizes the plains, becoming a river; and

now the river enters the sea, so that as the current enters the fullness of the body, as a sea it

expresses the fullness of its power. The image here is to enter the depths. At the level of the

elbow are the meeting points where this current enters the depths. This point is a He point; the

names at the elbow are names like sea, pond, etc. He means to make a junction with all these

other sources. What is proper to the LU is to be able to collect humidity in order to make

benevolent influences, which is the function of this point. (Please note: By humidity, Elizabeth

means not just moisture, but all the best of the essences.)

Ze also means moderation, and here at the level of the elbow the current slows and exhibits a

kind of moderation. This is the secondary meaning.

LU 6 Kong Zui

Kong: Hole; an opening. The image of the character is the nest of a sparrow inside a wall. The hollow here is for receiving the nest. This can refer to all kind of holes in the body, e.g. nostrils. This character also has the meaning of a kind of communication,

through a passage, or orifice. This kind of hole indicates a relationship, e.g. the nostril is related through the LU to the skin and the nose. The LU, by its mastery of the skin and the authority of rhythm, is also in charge of the pulsethe good rhythm of the body, the opening and closing, entering and exiting and so on. In this name, there is the idea of the relationships with all kinds of hollows which are able to receive the pure heavenly qi. In the Ling Shu Chapter 14, the LU receives the clearest part coming from the yin, from inside the body. The clear rises up to go to the hollows and orifices to lubricate them. A lot of classical texts deal with this idea of the activity of the LU at the level of all kinds of hollows. This Celestial Bowl is related to the qi of the LU. The LU is able to regulate the circulation through the orifices. This name also implies a meeting place of pure essences and qi. There is a correlation of the LU with Heaven, in this image of the mastery of all hollows in the body. Zui: Extremely; above all; to surpass; all together.

SYMPTOMS: Heat disease where the sweat is unable to come out.

LU 7 Li Que

Li: To put in order; to divide in a series; to arrange; to place according to a rule. Also a crevasse, a crack. Que: Something which is broken Elizabeth says the meaning of Que is NOT narrow. The character is a vessel that is divided,

parted, cut in half; a vessel that is broken (chipped) into 10,000 pieces; something is lacking or missing. (This is the same word as in ST 12-Broken Bowl)

Here the Luo vessel of Hand Tai Yang leaves its meridian to go to the LI meridian. The first

level of the meaning of this name relates to this. Here is a passage which allows this partition,

this separation; here the Luo is sent to the LI, like a crack or a defect in the meridian, but with

this idea of it following a certain order or rule. The name also refers to the location of the

pointit is not exactly at same track as the LU meridian; it is slightly off. This point does not follow the same rule of organization of other points, the same flow; it is chipped off the flow of

other points by sending it off to the yang, to the LI, to the exterior.

There is also an association here with the lightning and thunder in Heaven, because Heaven

opens a space for lightning to come through. This is complicated, but there is also the idea of

fire coming out of a forge (this is too complicated to explain). The image of lightning is

common with this point. This is the image of Heaven able to make an opening for something,

and the LU having the power of the Qi of Heaven. There is a special coupling of this point with

ST 40 (which is associated with thunder)--like a pairing of thunder and lightning. ST 40 is

associated with thunder, moving the Earth; and LU 7 is associated with lightning, coming

through crack in Heaven. This reflects the ability of the LU to act like Heaven to make clear and

fresh, to allow the way for passage. The saying goes, Lightning in the heart, thunder in the legs.

LU 8 Jing Qu

Jing: Meridian; norm (heavenly). This is the good direction given to the circulation according to the heavenly rule of the unfolding of my proper nature. Humans stand in this vertical position, which is unusual in animals. (In veterinary books, traditionally there are drawings of animals and points, but no

meridians. There was no thought that animals have meridians). Qu: Canal, a little ditch. This character also means large, spacious.

This point is in the area of the radial pulse. What is appreciated here is the quality of blood and

qi in all the viscera and through all the meridians. The LU has the ability to gather together all qi

to all the meridians and give good rhythm for all animation. This point is a canal of the

gathering together of all kinds of waterways, but also where the meridians just flow in. This

point gathers the quality expressed by all the meridians, and is the reason why we can have a

complete pulse investigation at that level. The sustainment of heavenly norms(meridians) are

perceptible here: the vitality, the nutrition, the substances, and also the spiritual life. There is

also here a way to know how to organize or put in good order all the functions inside the body.

This is also what is ascertained after the pulse diagnosis.

This kind of canal is mostly made by man, not a river or natural stream, so there is the idea of

how to regulate the circulation, since this is the purpose of canals and ditches. The wise man is

sent who is able to regulate himself through his own spiritual power, and these same characters

are used to describe this. This is called the inner map in the Nan Jing Chapter 27, and is related

to the place between the normal meridians and the extra meridians which perfectly regulates the

persons vitality.

So this point reflects the connection to the pulse in which the heavenly norms are regulating the

distribution of qi and essences. And there is also the possibility of a great gathering of

something to help with this regulation of heavenly laws.

LU 9 Tai Yuan

Tai: Powerful Yuan: Abyss

Here we have the other side of the pulses, the abyss of vitality. An abyss is not only a great

deepness, it is something more. For example, in the Chuang Tzu Chapter 7, there are nine kinds

of abysses.

Sometimes in the abyss is a gathering of water, a quantity of water, an accumulation of water, a

pooling of water. Sometimes this water has some kind of current inside, a bubbling or

overflowing from every side. This kind of water is able to give birth to a lot of things: plants,

animals. Perhaps there are multiple streams coming to form this abyss and a configuration of

territories around to form this abyss. When you see a movement on the face of the abyss, there is

a current inside, from the gathering of streams or even a great fish swimming around! This

describes the movement of the pulses as you feel them at this point. The abyss lets you be

sensitive to the great secrets and mysteries of life, to delve into the very source of life. Again, as

in taking pulses, it is a question of sensitivity or presence, in addition to technique and

knowledge. I can perceive a pulse because my blood and qi are circulating well, allowing the

possibility of knowledge in my heart. I can know if it is a big fish or an underground source, but

there is also the quality of contact between the two flesh-and-blood human beings, which passes

from one to the other through this powerful abyss. This expresses this ability to go back to the

very sources of life, the real power sustaining my life, coming from the deepest level of my

being. This is a mysterious and hidden part of life. We are able to know something here about

the qi, the blood, the spirit, but there is also something hidden, deep, and primal that perhaps we

know in a different way.

LU 10 Yu Ji

Yu: Fish Ji: Limit, border What was perceptible at the level of spirit through the pulses is now

visible at the level of the flesh, through the health of the color of the

hand and the capillaries. Fish refers to Lao Tzu, who says fish never have to leave the abyss.

This indicates the relationship between the fish and the abyss. What was visible at LU 9 is now

continued in LU 10. Yu is the same pronunciation for the character for abundance (the Chinese

eat fish and its good to have fish to eat). At a wedding banquet, the last course is fish, a whole fish. If you have any trouble with the family you shouldnt eat any of this fish because it represents the abundance of the new life of the couple, of the family. This name also refers to

the anatomy here, the abundance of the flesh (the thenar eminence with visible capillaries is

called the belly of the fish). You have to be careful needling here because there is such an

abundance of life coming to the surface here. If you insert the needle too deeply, the Su Wen

Chapter 52 warns that you can bring edema to the area, because you affect the good circulation

of the blood.

LU 11 Shao Shang

Shao: Little; yang; imperceptible (not as visible as tai) Shang: The name of the musical note proper to the Metal element; a special vibration expressing the quality of the Metal. This also means the idea of people speaking to give advice; to

consult; to deliberate; to negotiate. It means a merchant in terms of negotiation, bargaining. This reflects its position as the most external manifestation of the LU meridian.

The meaning here is the vibration of the Metal expressing itself to the meridian. Because it is a

yin meridian it is less perceptible than a yang meridian would be. LI 1 has Shang in its name,

showing the other side, the vibration proper to the Metal on the LI meridian (Shang Yangits no more secret but on the yang). The LU is master of the zang, expressing the inner feeling of

this heavenly role of the Metal.

Kidney Points

Yong: This character contains the Water radical and the idea of an opening. This opening is something which is very useful, a container or a vase holding a flower. It is also the character for force or strength. This means an opening and blossoming of something through the expression of a kind of strength. It can

mean great bravery; a man who is able to exercise his vigor. The meaning is to flow rapidly, to bubble up, to rise, spreading out. Quan: This character contains the Water radical. It indicates a kind of flowing water which is pure. It is a similar image to Yuan or Source--almost the same character. Quan is something which is more in the current or the flowing, in the strength of the flowing. A spring; a fountain. Water is pure because it is just coming out, before any kind of pollution or substance can mix with it. Water is purer if it is closer to the source, to the origin. This can mean just the very appearance of something new and unspoiled.

The idea of both characters together is bubbling spring, water rising from a fountain. This is the

root of this KI meridian which has the ability to rise up, to sustain the movement of the water up

to the top of the body. This is the only point in complete direct contact with the ground. The

kidneys are at the bottom of the trunk, which is also reflected in the position of this point. If you

are the bottom, you are able to receive all the essences of the rest. What is able to be at the

bottom is able to rule the gathering of all types of life. This point name reflects this idea of

gathering and overflowing. To make a contact with the Earth to find what is the Earth inside of

me and to serve as a basis for this rising of qi.

Sometimes there are connections made between this point and CV 23 which receives the waters

of the mouth. It is said in the Ling Shu that the origin is at KI 1 and the final note is at CV 23.

Through the KI meridian there is a mastering of the water and it does not stop in the chest with

last KI point but continues throughout the body to above to master the waters.

This point represents the wood element on the KI meridian. It reflects this ability of the Wood to

spring and spread out; to rise. It also expresses the idea of vigor and bravery which refers to the

Wood. The virtue of the Wood is the virtue of the first appearance of something. The Water is

first perceptible at this point and this reflects its Wood quality.

The last point of the BL meridian is Extremity of Yin, and its from this extreme of yin under the foot we have this bubbling up of this KI meridian.

In very ancient times, this point had another name: Di Chong.

Di: Earth with all its yin, receptive power in a dual relationship with Heaven, the expression of

yang, stimulation, movement, etc.

Chong: Rushing, surging, gushing. In the Ling Shu, Chap. 62, there is a description of Chong

Mai ending at the area of KI 1. There is a very deep relationship between the KI and Chong Mai.

SYMPTOMS: Inability to retain Water within the Earth (when the Earth element is too strong).

Dampness and overflowing everywhere. Inability to regulate the waterways and the

transformation of Water. This point is good to regulate the waterways, to regulate the passage of

the two lower orifices. Classic books describe a kind of anger from the Heart; of too powerful

Fire. Inability to master the real power (the rising up movement) which is manifested at this

point. A good point to re-balance this relationship between KI and HT. Classical indications of

this point are blockages and stagnation in the lower jiao because of the lack of upward

movement. Along with that there can also be too much surging up, excess heat (the water is not

moving up to cool); forceful wood-like symptoms above. The blockage of the lower jiao

produces things like painful urination; difficulty with defecation; the lower abdomen is

encumbered; blockage in the genitals; impotence; contraction of the scrotum; pain in the

perineum; retention of urine; diarrhea. On a psychological level, one of the symptoms is the

tendency to be pathologically cautious, afraid of being captured. There can be pain radiating to

the ribs or heart; running piglet which is the sensation of little pigs running up and down your abdomen towards your heart (which is an accumulation of the KI from below moving toward the

heart); pains going to the throat; no desire to eat (due to counter-current qi). The vision can be

dim and one cannot see at all (no qi to eyes); anger and a desire to kill peoplesurging is much to powerful, so helps to regulate the Wood within the Water; insanity, mania; nosebleeds; sudden

brutal heart pain. The jing well points are used to open up consciousness, to open the orificesso use if unconscious, seizure, stroke, drowned, etc. Lumbar pain, swelling, edema.

Ran: Contains the Fire radical--a sustaining, good warmth, not a blazing fire. There is the representation of a piece of flesh (meat) and a dogindicates something very delicious. The image is to roast the flesh of the dog. The meaning and use of this character

in China is yes; certainly; sure; really. To be in concurrence with and to agree. It also means to burn or to blaze. The idea is that the fire provides a light so that you can ascertain that there is really something here that is true and concur with it.

Gu: This is the valley between two mountains, but also what valley representsthe ability to attract and receive. It includes all the influences making fertility and the power of life. It is in the valleys that the rivers are flowing; there is enough sun and water to establish a village and to flourish. In a valley there are all sorts of possibilities of cultivation and nourishment of life, but also of circulation. Valleys are the receptacle for the Spirits and all that is able to maintain life. It represents all that is able to attract and receive in the depths through virtue.

This is the Fire point and the name is the representation of Fire, deep in a valley. In this valley

receptacle life shows up blazing, but also reflects nature as it is. This is the only point that

contains the character Ran. At the level of the first two points we have Water and Fire. The Fire

allows things to express what they really are. The Water is a bubbling, while the Fire is a sort of

blazing ignition of life. Because it is in the valley it is a xi cleft point for the SP meridian. This

is the abyss from where the dragon may surge; the dragon is the Fire of Ming Men in the

classics.

There are two alternative names for this point: Dragon Abyss and Dragon Spring.

Gu also means bone and pronunciation is nearly the same. The valley in the body is the bone

supporting the flesh, just as the mountain forms the valley.

SYMPTOMS: The main uses of this point are to invigorate the KI Fire and qi and to master it;

to control it if its getting out of bounds. 3rd century text: For perverse heat disease use this point, leave needle in until cold condition reaches the knee. For cold & heat with malaise of

heart where feet are cold. Feet sometimes cold and sometimes hot. The emphasis was on

controlling infections because it was before antibiotics. Fevers, chills. Spontaneous night

sweats. Sore throat. Bursitis. Itching genitals. Heat in Blood. Excessive menstrual blood.

Spermatorrhea from heat, excess desire, excess excitation. Also for problems of cold and

deficient qi. Infertility, especially in women. Prolapse of uterus. Irregular periods. Being a Fire

point it is connected to the Heart, so good for heart. Heart is suspended (empty), sad and

confused, with tendency to anger. Inside throat is swollen. Person is fearful as if afraid of being

seized. Heart pain. Excess sweat, urination, diarrheato stop the leakage.

Tai: Great, powerful. All source points on the yin leg meridians have this character. Found especially in those points expressing the five zang, this great power of life. Xi: This is the image of water and a valley. The meaning is

mountain stream; creek; small valley with deep gorge; rivulet.

There is no valley if not for the flowing of something and there is no flowing without some

receptacle. The source is the first point on the KI, so now we have the mountain stream

following the valleys, formed by the presence of the mountain. The character is of the smallest

creek and deepest and narrowest gorge, to indicate that the power of the KI, through the strength

of Xue and Qi, has to be in the depths. It is a nearly imperceptible power. This power proper to

the KI is to be very rapid, lively, flowing with pure water, but also to be in the depths flowing

through something that is narrow and hard to find. Subtle, nearly imperceptible but with the

strength of a mountain. This also represents the Earth element. It expresses the willpower of the

KI and the relationship with the Earth. The point expresses the foundation of the KI. This is a

very good point for the regulation of yin and of liquids. The KI, SP & LU are three great zang

for the control of the metabolism of liquids. Use this point to expel super-abundant water, but

tonify or use moxa to stimulate the yang of KI; to re-establish the good work of qi on the liquids.

By using this point to influence Water & Earth you stimulate the good flow of Metal as well and

affect these three most important zang in influencing the fluids.

SYMPTOMS: Used for qi rising in counter-current. Tendency to belch. Not able to lie down.

Insomnia. Vomiting. Being hungry and not able to eat. Edema. Coldness, chills. Fatigue.

Wishing to be inside and close the doors and windows. Dampness. Phlegm in the mouth like

glue. Phlegm in the Lungs. Dyspnea, panting, cough. Impotence. Infertility. Irregular menses.

Not able to bend and straighten well (Jing and Marrow not strong). Cystitis, dark urine. Fevers.

Toothache. Tinnitus.

Use with ST 42 to create more stability, nourishment, processing of fluids.

Da: Great. Same word in English as Tai. Best in quality, extensive, full-grown, in full. Big, higher in rank or in quality. In medical texts, may be a swelling or excrescence. Zhong: Two possible characters with this pronunciation and

they are interchangeable; here they are used together. The first means goblet, vase, drinking cup, and also to gather, to unite, to bring together. To cherish. In a cup you bring together an amount of liquid in order to drink it. The movement is to take care of something by putting inside of something/someplace, thus to cherish. It is made of Radical 167, Metal, and another character with the meaning of piling up; layering, in order to create some kind of power. (The same character is used in Chong Mai, this idea of piling up in order to create. Having enough supply in order to have power.) This reflects the idea of structure; making a limit; to contain what is piled up; thus, a goblet. It has to do with the KI function of receiving liquids and containing them. The second character for Zhong means bell, especially a bell without a clapper. It is exactly the same thing as the other character. In a bell you are gathering air, piling it up, in order to create sound. So one character is on the side of gathering liquids, the other is on the side of gathering qi (air). There is the gathering of all these forces in a receptacle, in order to create a new surging at the level of KI 5.

KI 1 is on the bottom of the body and provides a powerful bubbling up. At KI 2 there is a

continuation of this bubbling. At KI 3 you go down deeply, so deep it is almost imperceptible,

and at KI 4 you go even deeper. Then at KI 5 there is the surging movement again and KI 6

continues this movement.

KI 4 is a Luo point. It connects to the BL which is the receptacle for liquids in the body. The

BL helps the KI to distribute liquids and Yuan Qi, etc. All the collecting of the liquids are

shared between the KI and the BL, so this function is expressed at this Junction point. It is a

connection both ways, can bring KI into BL or BL into KI.

If you use this character meaning piling up with the character for foot, it means heel. Through

the form of the heel the human body is able to gain enough power to sustain-- from the bottom--

the rising and circulation of qi and liquids. Through the heel the relationship with the Earth is

sustained and allows the basis for this rising energy.

In Chapter 27 of the Chuang Tzu, there is a champion archer who one day meets a Taoist Master.

The proud archer was able to shoot arrows while having a cup of water balanced on his elbow

without spilling a drop of water. The Taoist Master said Okay well have a match, but I get to choose the location of the match. He took the archer to the mountains and to the edge of a cliff. He chose as the location a spot where they had to keep their two heels in the void off the edge of

the cliff while shooting. The Master hit the target in the center. The champion archer was

unable to hit anything. The Taoist Master knew how to concentrate, which is the ultimate skill in

life. This story reflects this power of this part of the body, the heels, where the power of Water

and Earth unite.

SYMPTOMS: Symptoms linked to the qi of the Lung, related to the ability of the KI to master

the qi and the good rhythm of the breaths. This attraction in the depths of the KI for the qi,

which pulls the breaths down. One category of symptoms is to bring down and hold, and the

second is not holding too much, allowing things to go back up again. With a Luo point you can

pull into the meridian or send out to the outer meridian (BL). Not enough qi to maintain

respiration. Bowel movement difficult. Dyspnea. Upward movement in chest causing gurgling.

Distention and fullness. Tendency to be startled. Middle of throat pain with inability to get food

down. Tendency to anger. Fear without joy. Desire to lie down. Desire to close windows and

doors and dwell inside. The diseases caused by counter-current of the qi. In the case of fullness

there is painful and blocked urination. In the case of emptiness, there is lumbar pain.

(The tape is cut off here).

Upper KI Points

KI point names in the upper jiao reflect the role of helping the kingdom by bringing something

precious to the Master of the Chest (Heart). So for example, the names of KI 24, 25, and 26

reflect this role of the KI in the upper burner. KI is just lateral to CV, the most interior, closest to

the Heart. So KI names reflect that location and can be related to wings, to defense.

Shi: Stone, rock; mineral; hard; petrified; barren. A measure (a liquid measure or a dry measure). Implies the richness of minerals, earth. Also can be a blockage to a passage.

Guan: Gate, custom, frontier pass; juncture. To connect, to involve, to inform. To close, to shut, to fasten.

The function here is the help given by the KI to the essences of the ST, from digestion, to

support them going where needed and doing what needs to be done. For example, it will aid in

making essences to form blood, even the blood of the uterus, making a woman healthy and

fertile.

SYMPTOMS: A woman has bad, spoiled blood blocked in the uterus leading to counter-current

creating blockage and pain. Also lack of irrigation with blood and liquids of the back, especially

the upper back with a locked jaw and a lot of spitting and constipation. Hiccups.

For sterility, use KI 18 with CV points below the umbilicus, e.g. CV 7.

Yin: The south of a river and the north of a hill. Shadow, shady; dark, cloudy; cold, mysterious; secret; concealment. To overshadow. A hut for meditation near the tombs of the emperors. An ice-house.

Du: The capital, the metropolis; a large city. A subdivision of a district. To abide in. Elegant, refined; excellent; beauty. Abundant, full. All, every one; altogether. Yin Capital, also known as the Central Palace of Food. It is at the level of the middle of ST and KI.

Helps the middle heater to stay cool.

You: Dark, gloomy; retired, lonely, secret, hidden; subtle Men: A door, a gateway, an opening, an entrance, a duct. A family, a profession, a sect, a school or party.

This conveys the image of a fine thread of silk, nearly invisible and impalpable, hidden inside a

mountain. The hidden treasure in the mountain. The term dark refers to secret, hidden, not dark

in color. This is the same name as the pylorus which is hidden in the depths of the abdomen.

This is the door to what is hidden in my heart; the door to the upper jiao. It controls the rising

movement of the essences which is necessary to sustain my vital spirits. In Taoist texts, the

Kidneys are referred to as this dark, subtle, hidden organ and in this way are linked to the origin.

Bu: A pace, consisting of two steps of 2.5 feet each. A step. A land measure of five local feet. To follow in the footsteps of. On foot. Lang: A veranda; a corridor; a porch.

This point has to do with the KI function of protecting the center, but not being in the center

itself (being lateral). It relates to the movement of the diaphragm.

SYMPTOMS: Dyspnea (very strong); cant inhale or exhale (both LU and KI weak); congested nose; coughing; vomiting; lack of appetite; abcess of the breast; prolapse of the stomach.

Use with KI 19 for blockage with deficient qi for respiration and dyspnea.

Shen: Spirits Feng: To enclose, to close, shut This is similar in meaning to KI 25. There is the idea that the spirits

are held, kept close. Feng is a representation of a handa symbol of authority. Earth is depicted twice which can mean a limitation of a territory or vegetation growing on a territory.

These character together mean the possession of a territory; a fief. It has the meaning of

conferring a territory to a Lord. The territory has boundaries, which means defending against

invaders. The Lord will be master of the territory, will have to defend it. Border control. Also,

the Earth on Earth indicates a mound; a hill; a high point; an eminence. A place to which you go

to offer a sacrifice (Feng). Feng was offered by the Emperor to the Spirits of Heaven (a secret

sacrifice, not public). He asked the Spirits to bestow the Benevolent Influences (Ling, see KI 24)

to the kingdom. There is a similar image in Tan Zhongan altar for rituals. In this way the KI obtains the good influences of Heaven for the benefit of the Heart. Feng (sacrifice) is found in

only one other point, LR 4. (It has to do with heaven too, has to do with the organization of the

Zang). At the level of the HT, these KI points support and guard the Heart. It is often compared

to the Forbidden City: the ruler has to be in the center and well-protected.

SYMPTOMS: Congestion of the chest. Cough. Vomiting. Lack of appetite. Breathing

problems. Deficient qi symptoms like cold, lack of warming.

At same level as CV 17 and ST 17.

KI 24 Ling Xu

Ling: The top part of Ling is rain, the bottom is feminine shaman. It is the image of a woman dancing to bring rain, the benevolent influence of heaven. Benevolent influences linked with spirits; rain from the heavens; timely rain. This is the visible manifestation of benevolent influences; all that comes from above and has an

effect. When things work efficiently, efficaciously, good influences are obtained. Something coming from above with some marvelous, prodigious effects. When in communication with spirits of heaven, a power is available to you. Intelligent, ingenious. Efficacious. Ling is very close in meaning to Shen. Shen refers to the Presence of the Spirits. Ling refers to the effects of the presence of the Spirits. Supernatural, spiritual, divine. Xu: Soil; ground; earth or void; emptiness; no obstacle; free circulation. Mound; eminence; cumulus. Ruin of an old city or castle. A town that was destroyed, dead. Wild land, with nothing there. Marketplace; fair. This meaning of marketplace implies that movement is easily achieved, that there is no blockage, as in the free movement and exchange in a marketplace. This meaning also refers to a good kind of emptiness, the kind that permits no blockage. This is the emptiness in the body that makes things useful. The emptiness and free circulation of the Heart allows the benevolent influences to be received and distributed through the Blood. Thus the power of Life becomes effective and sustaining.

This point name implies a free circulation between KI 23 and KI 25 where the spirits are held

close. The benevolent influences implied in this point come from the position between the spirits

of these other two points. This point eliminates any obstacles to this free circulation between KI

23 and KI 25. It provides the diffusion of benevolent influences coming from the presence of the

Spirits in KI 23 and KI 25.

SYMPTOMS: Same as in KI 23, very general. Symptoms are very general for these points, not

well-codified in ancient texts. The action of these points on different patients is very individual

because in touching the Spirit, a unique effect is achieved. They cant be codified because the effects are too unique to the individual. The practitioner has to know whole picture of the

persons Qi in order to utilize these points.

KI 25 Shen Zang

Shen: Spirits Zang: To keep deeply; same character as five zang. Similar in meaning to KI 23.

Here there is the idea that the spirits are held, kept close. The meaning of Zang is to have

enough of life on the inside to be protected against the winter; to have life in the root, as a plant

gathers its life to its roots through the winter. To receive in the depths in order to protect and

prepare for new birth. The implication is that this movement is closer to the origin, to the pure

expression of the quality of life; authentic. This character may also mean to bury; to bury as a

seed, or as a corpse. Among the five Zang, the KI keeps the purity of the essences by its

relationship with the origin. The quality of the essences of the five zang at the level of the HT

reflects the ability to please and attract the spirits. The meaning is a gourd in which the spirits are

kept (this is the idea of the five zang) which reflects this function of the zang to attract the spirits

by the purity and authenticity of their transformed essences. To keep deeply is a function of the

Kidneys. The idea is to keep deeply in order to keep life, to keep the spirits present; to keep

deeply, preciously, actively the essences. One function of the KI is to keep the Spirits. NOT as

a storehouse, but rather like a sponge, completely pervaded by essences. Among the five Zang, the KI keeps the essences that relate to the Origin: Jing and its deep relationships with

Shen. So, this name is appropriate on the KI meridian at the level of the Heart. The Essences

(Ling) are on the side of Yin; the Spirits (Shen) are on the side of Yang. Ling and Shen always

show up together in point names, and almost always near the Heart or on the head, e.g. HT 7

Shenmen and HT 4 Ling Dow; GV 11 Shen Dao and GV 10 Ling Tai; GB 18 Shang Ling and

GB 13 Ben Shen.. So, Ling and Shen have to do with the Heart

SYMPTOMS: Same as in KI 23, very general. Symptoms are very general for these points, not

well-codified in ancient texts. The action of these points on different patients is very individual

because in touching the Spirit, a unique effect is achieved. They cant be codified because the effects are too unique to the individual. The practitioner has to know whole picture of the

persons Qi in order to utilize these points. Coughing; breathing problems; congestion in chest; lack of appetite.

KI 26 Yu Zhong

Yu: Elegant, rich, beautiful. Something that is beautiful because it is completely accomplished; full fruition. There is the idea of organizing a territory by laws (mouth) and by military (spear). Similar to the character for the word country. The meaning is of organizing the territories in an elegant way so the work gets done

and the taxes paid. When everything is well-organized and well-regulated, you get good circulation and full fruition. Zhong: Center. This point is off-center so it may mean the five Zang together make the center of my Life. Innermost. Place of gathering and distributing.

KI 26 is at the level of CV 20 and reflects all of the functions of the Lung.

SYMPTOMS: Phlegm and liquids going up. Spitting.

KI 27 Yu Fu or Yu Shu

Fu: Same character as the six Fu. Could be all the Fu, just the Fu of the ST, or the movement of all of the Fu. To receive, put in order and distribute, as the Fu do. A place where we receive and put in order all kinds of things, and send them where they need to go (e.g., a library, a central warehouse, or an archive, where

precious papers such as treaties are kept). This is also the character for the ST, the most excellent Fu. Can have the meaning of any collecting place, e.g. the Sea of Qi in the chest. When you see this translated as palace, think about the main building in town, the administrative building where papers are kept. Shu: Same character as KI 16 at the level of the navel. To go along with; a character for a boat on river, a character used to indicate an acupuncture point. To agree with, to follow. The idea of the movement of the Fu. A Fu receives, puts in order and passes on. Fu is also a name for the middle of the chest. Shu is a kind of navigation on a river. The point is a place where transportation is controlled. The meaning is a transmission, an injection towards the Fu. To treat or to cure; to follow better the current of life. When joined with the character for chariot, this character means an acupuncture point; a place where you can help Qi follow the proper river flow. This is often translated as transporting point, which reflects the communication of the right movement of qi.

When we put Shu with Fu at this level there is the idea of coming back to the depths. The proper

movement of the KI comes from the depths, KI 1 to KI 10, then hides until KI 11 (groin) where it starts again. When the meridian reaches KI 27 it descends into the chest to meet the PC.

The proper movement of KI is to go to the depths when it is important.

SYMPTOMS: Coughing; any counter-current in the abdomen.

Liver Points

LR 1 Da Dun

Da: Large, great, major. Da means greata man taking up a lot of space. Also, it means big, tall, noble and sometimes powerful or full-grown. Dun: To pile up; a hill; thick. The sound of the pronunciation gives

us the impression of something firm, great, important. This is the meaning of the character Dun. It means honest, simple, generous, and if you are like that you are regarded as important and esteemed. You would be able to perform great things because you are firm, made of something. In Dun there is the idea of thickness, Etymologically, part of Dun represents a lamb being offered as a present. There is the very general idea of a good lamb--solid, big, generous (not a skinny one). Part of Dun represents a hand holding a stick, the idea of beating, to strike, to give blows. This gives the idea of a lamb being beaten by someone. This lamb is simple, honest, hardworkingand takes the blows in stride. The meaning is to be able to endure (with a thick skin). Overall, it means to be firm. Another meaning for Dun is to grow thickly, or a vessel or a bow (like bow and arrow). A bow not only contains but shoots.

The whole idea is something that is noble and great, firm and strong, with the ability to be

generous. This power gives us something at each level of development, e.g. the ability to grow

up, to be full-grown. It has the meaning of giving something higher, with sincerity. This is also

a condition of good government. The government must be in order to create loyalty, but also

must provide enough supplies to make growth (of the body) go well. In Chapter 1 of the Su

Wen, Dun is used to describe the Yellow Emperor. This means he was able to be firm for all the

people around, for their sake, and to make them, by his sincerity, feel confident. It provides the

idea of foundation, firm and rich and generous enough to provide the basis for the rising effect of

growing up, of the spring.

This is the Wood point on the Wood meridian and at the beginning of the meridian. It represents

the ability of the Wood to start something, to give an impulse. As the yin organ its function is to

keep, to pile up, to endure. In the position of the point on the big toe, there is a physical

accumulation of flesh there. The point expresses the quality of qi in the meridian at this place, so

the shape of the body expresses also the quality of qi at this point. The firmness of the flesh

reflects the firmness of the quality of qi at this place. There is the mention of three body hairs on

the big toe in the description of the anatomical location in ancient texts (three means several).

Three refers also to the power of qi here, and the power of the Hun in the Liver, and the impulse

given to the three yin meridians by the Liver.

LR 2 Xing Jian

Xing: Left foot ahead, right foot behind. It represents a step forward. To walk; to march. A kind of regular march where one foot is alternating with other; this represents the alternation of the yin/yang relationship. What is true for my legs is true for all the conduct of my life, so the meaning is also to act. To practice.

One can pronounce this character differently and it means to put in the right order; to form in a line; to categorize. Xing is the same character for element in the five elements. It is the idea of a very general practice in life, that keeps you in balance. It indicates a rhythmic movement, such as walking. There is the implication that acting or moving in this way creates good order. The same character describes the movement of the planets and stars in the heavens. In the classics, there were only five known planets which represented the five movements of the five elements. These planets were always moving rhythmically and showing a totally new confluence of heavenly influences, yet in an orderly way. Astrology and astronomy were the study of the visible part of invisible influences coming from all over.

LR 2 is between two toes and represents this ability of the LR to circulate and move in empty

spaces in an imperceptible way. It reflects the centripetal movement of the LR. In this point the

circulation of the LR is invigorated but in a kind of quiet emptiness. There is a kind of

organization of this march, as an army marches. In certain books, it is a sedation point that

allows this march around the Sheng Cycle, so that all is in good order. Chapter 20 in the Ling

Shu indicates this point for an invasion of the LR with pain in the side and cold in the central

area of the torso. It is good for stagnation of Blood. The treatment is to use this point to guide

the qi in the area of the ribs. It helps to guide the stagnation through the LR meridian.

LR 3 Tai Chong

Tai: Great (nearly the same as Da). Greatest, very big, very tall, powerful. Chong: Same character as in Chong Mai. This is the character for right foot, indicating walking; and the representation of a man

trying to life something very heavy. The meaning is heavy, weighty, or important. Also, it indicates a layering through repetition, a thickness, a piling up. When you have the two characters together it means a crossroads, an important place, a key position. What is important here is the circulation, and the most important place is where the roads meet, an intersection. The other meaning is the idea of rushing, dashing: running for something important. The idea of dashing against something. In the military classical vocabulary it is a battering ram. It can also mean to attack. The overall idea is of a power rushing in a very important place where several meridians are meeting and

unifying their qi. This movement has no obstacles and has the power of communication.

This point is located in a place where the ST and SP meridians are not far away and where the

first point on the KI is directly underneath. It is closely linked to the power of the Kidneys.

Another name for KI 1 is Di Chong (Di means Earth, not as an element, but in connection with

Heaven). Su Wen Chapter 6 talks about this. The function of the LR is to give this rush of life,

this dash of power. This point lies on top of KI 1 and relies on the power of the KI. The

importance of LR to give the right circulation and use of the Blood is also manifested in this

point. The Chong Mai is in charge of giving the primitive roots for circulation and the different

uses for Blood in men and women, e.g. for having a woman menstruate for the first time at twice

seven years. Of all the eight vessels it has a very important role with the Blood. The Chong Mai

and the LR share the same nickname which is Sea of Blood. Another aspect of Chong Mai is to

give to the meridians their good direction, to have the qi circulate well through the meridians.

The LR is one of the heirs of the Chong Mai.

There is another character called Chong which is related to the Chong above. It means the

median void, the mixing of heaven and earth that gives birth to the 10,000 things. The name of

LR 3 certainly relates to this. LR 3 is the source point, and reflects the power of that zang.

LR 4 Zhong Feng

Zhong: Center. It represents a square target, pierced in the very center by an arrow. What is important in this character is the precision of the shot. The arrow is able to reach the target exactly in the center. Exactness. Equilibrium. The meaning is a central axis of something. For example, in the body the SP and ST are in

the central heater, the center of distribution in all directions. Also, the middle of the chest is another center for distribution of qi throughout the body and the HT is the invisible center of life. The conjunction of influences coming from above and below. It can also mean innermost. Feng: Here we have the surface of the Earth and the manifestation of the nourishing power underground in the form of a growing sprout. Here is the idea of fields full of vegetation and grains, which are under the authority of feudal law. There is the character for thumb (same character for cun which you use to calculate the distance of acupuncture points), which represents the hand and authority. In this case, it represents feudal law. Its also the principality or fief of a fiefdom. There is a boundary made by piling earth to show the limits of the fief or principality that is represented in this character. Boundary. Fief. To appoint to office over a territory. To maintain in good organization to prevent blockage. Mound.

After this dashing power at LR 3, we have now the ability to establish something, to come into

the possession of a territory from the position of the center. This point belongs to the Metal,

which controls the boundaries of the body through the skin. So this point has to do with this

governing by Metal of the boundaries of the body and the movement of Wei Qi. In the physical

shape of the body at this point, where the point is located, at the level of the hillock of the inner

malleolus, is represented this image of piling up of Earth. Also, the point is located between the

boundaries and limits of these two muscles. The point is hidden or manifested by the play of

extension and flexion of the ankle, so this reflects the idea of innermost. This also shows the hidden quality of the qi at this point. The quality of qi makes the form of the body at any

particular point and these shapes are the manifestation by which we can recognize this quality of

qi at this place. Through this physical revelation of the movement of qi at this point, we have the

more spiritual or psychological movement. For example, the character Zhong is not only the

middle of muscles, or the middle of the ankle, but perhaps through that it reveals and goes to the

innermost center of my body, the five Zang, to the essences maintaining the five spirits, the vital

spirits hidden in me which are well-protected by boundaries under the right authority. This point

is also a kind of signal for the protection and concentration of the psychological or mental life.

This is emphasized by the use of Feng, which in ancient times was the name of a sacrifice

offered to Heaven on a mound.

You have a limited territory so you can know who has authority over it. You also have a mound

on which to offer a sacrifice to Heaven. All this power is ordered by the center, which is not

only the authority, but also a kind of intimate, innermost part of the self. It is from the depths

that the innermost authority and power comes. The seal is the manifestation of the authority over

the fief.

LR 5 Li Gou

Li: A wood-burrowing insect. There is the image of an inse