Acupuncture Points Notebook

In TCM it is said to:

• Govern Qi and control respiration
• Control the Channels and Blood Vessels
• Control disseminating and descending
• Regulate the water passages
• Control skin, sweat glands and body hair
• Open into the nose
• House the Po 魄
• Govern the voice

The Su Wen, ch. 2 says associates the Lung with autumn and the time of gathering (收 Shou) and advises:

• "Be early to bed and early to rise, like the cockerel,
• The mind should be calm and peaceful to soften the harshness of autumn,
• Gather in the Spirit, do not externalise the mind,
• Make the Lung Qi clear ...
• Go against this and harm the Lung, and you will get diarrhoea in winter due to being unable to store."

The Su Wen, ch. 5 says:

• The West generates Dryness
• Dryness generates Metal
• Metal generates the acrid flavour
• Acridity generates the Lung
• The Lung generates skin and body hair
...
• The Lung rules the nose

The Su Wen, ch. 8 says: "The Lung 肺 is the official functioning as chancellor 相 and mentor 傅. Order 治 and moderation 節 originate in it."

The Su Wen, ch. 9 says: "The Lung:

• Is the basis of the Qi
• Is the location of the Po 魄
• Blossoms in the body hair
• Manifests itself in the skin
• Is the Taiyin in the Yang
• Communicates with Qi of autumn."

The Su Wen, ch. 74 says: "All dammed up Qi causing pressure in the chest, without exception, is associated with the Lung."

The Su Wen, ch. 5 says: "Grief (憂) harms the Lung."
Metal contracts. In the body this results in expulsion of its contents, with the out breath in the Lung, defecation through the Large Intestine, and urination (also under control of the Lung) from the Bladder. The essential emotional quality of the Lung is therefore the ability to let go, failure of which results in unhealthy attachment leading to grief.

In Wang Fengyi's Confucian based system of emotional healing (Fruehauf, 2006), the Lung and Metal relate to:

• Source: Original Affectivity (Yuan Qing 元情)
• Vitue: Selflessness (Yi 嶷)
• Positive Quality: Radiance of Sound and Light (Xiang Liang 響亮)
• Power: Discernment (Bie 別)
• Poison: Judgment (Nao 惱)
• Taboo: Steal
• Family Role: Younger Children
• Social Role: Scholar

The Ling Shu ch. 8, regarding the root of the Spirit, says: "Of the Lung:

• Boundless happiness and joy (喜樂無極) will harm the Po
• When the Po is harmed, this will result in madness (狂)
• Those who are mad have no intentions towards others (意不存人)."

This seems to be referring to a 5 element paradigm of Fire overcoming Metal. Heart Qi repletion results in ceaseless laughter which overflows and harms the Po. It then says:

• "The Lung contains the Qi. The Qi houses the Po
• Lung Qi deficiency results in nasal blockage, impeded flow and shortness of breath
• Repletion results in wheezing, fullness in the chest and raised breathing (仰息, maybe breathing from the upper chest and raising the shoulders)."

Furthermore, Su Wen ch. 39 says:

• "Elation (喜) causes the Qi to becomes loose, relaxed and slow (緩) ...
  When one is joyous, then the Qi is in harmony and the mind is unimpeded.
  The Ying and Wei pass freely.
  Hence, the Qi relaxes."
• "Sadness (悲) causes the Qi to disappear (消) ...
  When one is sad, then the Heart connection is tense.
  The lobes of the Lung spread open and rise and the Upper Jiao is impassable.
  The Ying and Wei do not disperse.
  Hot Qi is in the center.
  Hence, the Qi dissipates."

Adding a further level of detail to the picture of emotional imbalances.

Regarding dreams:
Su Wen ch. 80 says that when the Lung Qi is Deficient one dreams of "seeing white things, men savagely cut down and bleeding, and soldiers in battle."
Ling Shu ch. 43 says that when the Lung Qi is in Excess, one's dreams are full of "fear, weeping and flying". When Rebellious Qi resides in the Lungs one dreams of "flying upwards and seeing strange objects of gold and iron."

• In the Four Directions (四方) it is associated with the west, the White Tiger (白虎) and Young Yin (⚍)
• Su Wen ch. 12 associates people of the west with strong Exterior so their diseases come from the Interior. It recommends treatment with potent herbs
• In the Five Phases (五行, Wu Xing) it is Metal, associated with autumn and the 辛 Xin Heavenly Stem
• Elementally paired with the Large Intestine (Metal)
• Metal is represented by the trigram 兌 Dui ☱ in the Ba Gua and so complemented by 艮 Gen ☶, Earth, the Spleen and Stomach
• In the Nine Palaces of Feng Shui, the trigram ☱ is known as 兌宫 Dui Gong, the Lake Palace, and governs children and creativity
• Metal originally referred to the planet Venus among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 太陰 Taiyin and paired with with the Spleen
• The Qi of Taiyin is Damp 濕, opposed by the Dryness 燥 of Yangming
• Su Wen ch. 6 says Taiyin Opens, along with Taiyang
• Su Wen ch. 24 says Taiyin has little Blood and much Qi so only Qi can be let
• Qi is prominent in this channel during 3 - 5 am, the 寅 Yin Earthly Branch, governed by ䷊ (泰 Tai; "Pervading") with the Bladder as its opposite (3 - 5 pm, ䷋), which is also its King Wen Sequence Pair.
• Su Wen ch. 49 compares Taiyin to the Qi of the myriad beings being stored in the center during the eleventh month of the Chinese year (子 Zi Earthly Branch, mid-December, governed by ䷗ 復 Fu; "Returning") and opposite Yangming.
• In the Shang Han Lun, Taiyin governs the 亥 Hai, 子 Zi and 丑 Chou Earthly Branches, 9 pm - 3 am (䷁, ䷗ and ䷒)
• Ling Shu ch. 12 connects this channel with the He River (河水 He Shui), possibly the Yellow River (黄河 Huang He), China's largest river, originating in Qinghai, western China, and flowing to the Bohai Sea in Shandong, to the east
• Among the Six Healing Sounds, 嘶 Si - 'to rest' - is used to supplement the Lung Qi
• Taiyin is a classical name for the moon
• Forbidden from treatment with acupuncture or moxibustion during the weeks 25-28 of pregnancy (starting from end of last period) as this channel is developing the foetal sinews and spine, mouth and eyes during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652). The mother should eat meats (especially wild game) and have a balanced diet, including sweets and delicacies, but avoid overeating
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Heart and Lungs are generated when Yang and Firmness interact, making them Taiyang, Fire. They house the Shen and the Lung generates the Bones (Scheid, 2024)

In TCM it is said to receive food and fluids from the Small Intestine, re-absorb some of the fluids then excrete the remainder as faeces. It is also an important channel for clearing Heat and, along with the Stomach channel, for regulating Qi and Blood throughout the body.

The Su Wen, ch. 8 says: "The large intestine 大腸 is the official functioning as transmitter along the Way 傳道." Its connections with the nose and the abdomen and therefore Taoist breathing techniques may be behind this cryptic description.

The Su Wen ch. 30 ascribes many agitated, irritable and frenetic types of behaviour (Yangming Syndrome) to Heat in this channel. This is likely due to the Yangming pair's opposite Earthly Branches which are the Pericardium and Kidney, causing Heart and Kidney imbalance to manifest in the Stomach and Large Intestine channels.

Regarding dreams:
Ling Shu ch. 43 says that when Rebellious Qi resides in the Large Intestine one dreams of "uncultivated fields."

• In the Four Directions (四方) it is associated with the west, the White Tiger (白虎) and Young Yin (⚍)
• Su Wen ch. 12 associates people of the west with strong Exterior so their diseases come from the Interior. It recommends treatment with potent herbs
• In the Five Phases (五行, Wu Xing) it is Metal, associated with autumn and the 庚 Geng Heavenly Stem
• Elementally paired with the Lung (Metal)
• Metal is represented by the trigram 兌 Dui ☱ in the Ba Gua and so complemented by 艮 Gen ☶, Earth, the Spleen and Stomach. In some systems, it is associated with 乾 Tian ☰ as Yang Metal
• In the Nine Palaces of Feng Shui of Feng Shui, Yang Metal is associated with the trigram ☰, known as 乾宫 Tian Gong, the Heavenly Palace, in the Nine Palaces of Feng Shui and governs helpful people and travel
• Metal originally referred to the planet Venus among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 陽明 Yangming and paired with with the Stomach
• The Qi of Yangming is Dry 燥, opposed by the Dampness 濕 of Taiyin
• Su Wen ch. 6 says Yangming Closes, along with Jueyin
• Su Wen ch. 24 says Yangming has much Blood and much Qi and both can be let
• Qi is prominent in this channel during 5 - 7 am, the 卯 Mao Earthly Branch, governed by ䷡ (大壯 Da Zhuang; "Great Advance") and opposite Taiyin with the Kidney as its opposite (5 - 7 pm, ䷓). Its King Wen Sequence Pair is ䷠ (遯 Dun; "Retiring") which governs the Small Intestine.
  This opposition and its Yangming paired Fu, the Stomach, being opposite the Pericardium is likely the reason for manic mental disturbances described in Su Wen ch. 30 being described as Yangming Syndromes.
• Su Wen ch. 49 compares Yangming to the abounding Yang Qi weakening as the Yin Qi arises during the fifth month of the Chinese year (午 Wu Earthly Branch, mid-June, governed by ䷫ 姤 Gou; "Coupling")
• In the Shang Han Lun, Yangming governs the 申 Shen, 酉 You and 戌 Xu Earthly Branches, 3 - 9 pm (䷋, ䷓ and ䷖)
• Ling Shu ch. 12 connects this channel with the Jiang River (江水 Jiang Shui), possibly the Yangtze River (揚子江 Yangzi Jiang), the longest river in China, which runs from the Tibetan Plateau in the west and flows through central China and into the East China Sea
• Yangming is a classical name for "brightness" or "brilliance"
• Forbidden from treatment with acupuncture or moxibustion during weeks 29-32 of pregnancy (starting from end of last period) as this channel is nourishing the foetus during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652). From this point the mother should do physical activities, exercise and avoid being still to keep the Qi and Blood flowing
• Shao Yong 邵雍 (1012-1077) does not give an attribution for the Large Intesine in his Four Element model, but it would make most sense to attribute it to the Shaoyin, which also contains the Kidneys and Bladder. This makes the Yangming, Stomach and Large Intestine, a Yang division shared between Taiyin and Shaoyin, or the Yang within Yin.

In TCM it is said to:

• Govern the "rotting and ripening" of food
• Control transportation of food essences (with the Spleen)
• Control the descending of Qi in the digestive system

The Su Wen, ch. 8 says: "The Spleen 脾 and the Stomach 胃 are the officials responsible for grain storage. The five flavours 五味 originate from them."

The Su Wen ch. 30 ascribes many agitated, irritable and frenetic types of behaviour (Yangming Syndrome) to Heat in this channel. This is likely due to the Yangming pair's opposite Earthly Branches which are the Pericardium and Kidney, causing Heart and Kidney imbalance to manifest in the Stomach and Large Intestine channels.

Regarding dreams:
Ling Shu ch. 43 says that when Rebellious Qi resides in the Stomach one dreams of "food and drink."

• In the Four Directions (四方) it is associated with the center, the Yellow Dragon (黃虎)
• Su Wen ch. 12 associates people of the centre with Damp causing limpness, counterflow Qi and spells of hot and cold. It recommends treatment with exercises and massage
• In the Five Phases (五行, Wu Xing) it is Earth, associated with late summer, the change of seasons and the 戊 Wu Heavenly Stem
• Elementally paired with the Spleen (Earth)
• Earth is represented by the trigram 艮 Gen ☶ in the Ba Gua, complemented by 兌 Dui ☱, the Lung and Large Intestine
• In the Nine Palaces of Feng Shui, the trigram ☶ is known as 艮宫 Gen Gong, the Mountain Palace, and governs skills and knowledge
• Earth originally referred to the planet Saturn among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 陽明 Yangming and paired with with the Large Intestine
• The Qi of Yangming is Dry 燥, opposed by the Dampness 濕 of Taiyin
• Su Wen ch. 6 says Yangming Closes, along with Jueyin
• Su Wen ch. 24 says Yangming has much Blood and much Qi and both can be let
• Qi is prominent in this channel during 7 - 9 am, the 辰 Chen Earthly Branch, governed by ䷪ (夬 Guai; "Displacement") with the Pericardium as its opposite (7 - 9 pm, ䷖). Its King Wen Sequence Pair is ䷫ (姤 Gou; "Coupling") which governs the Heart.
  This opposition and its Yangming paired Fu, the Large Intestine, being opposite the Kidneys is likely the reason for manic mental disturbances described in Su Wen ch. 30 being described as Yangming Syndromes.
• Su Wen ch. 49 compares Yangming to the abounding Yang Qi weakening as the Yin Qi arises during the fifth month of the Chinese year (午 Wu Earthly Branch, mid-June, governed by ䷫ 姤 Gou; "Coupling") and opposite Taiyin
• In the Shang Han Lun, Yangming governs the 申 Shen, 酉 You and 戌 Xu Earthly Branches, 3 - 9 pm (䷋, ䷓ and ䷖)
• Ling Shu ch. 12 connects this channel with sea water (海水 Hai Shui)
• Yangming is a classical name for "brightness" or "brilliance"
• Forbidden from treatment with acupuncture or moxibustion during weeks 21-24 of pregnancy (starting from end of last period) as this channel is nourishing the foetus during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652)
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Spleen and Stomach are generated when Yin and Firmness interact, making them Taiyin, Stone, from which Metal is an outgrowth. They house the Hun and the Stomach generates the Marrow (Scheid, 2024)

In TCM it is said to:

• Govern transformation and transportation (of food and drink into Qi)
• Control the Blood (contains it inside the vessels)
• Govern the muscles and the four limbs
• Manifest in the lips
• Open into the mouth
• Control the raising of Qi
• House the Yi 意
• Govern thinking

Traditionally translated as Spleen, it has more similarity in function to the modern day pancreas. The Spleen 脾 and Stomach 胃 are unique in that the Su Wen, ch. 8 provides a single description for both, reflecting their close interdependence.

The pre-Qin "Treatise on the Methods of Needling" assigns the office of granary and the five flavours solely to the Stomach and says "The Spleen holds the office of "Remonstation" 諫. Understanding the complete cycle originates from it" suggesting its role in differentiating between right and wring and presenting these findings to the ruler.

The Su Wen, ch. 5 says:

• The Center generates Dampness
• Dampness generates Earth
• Earth generates the sweet flavour
• Sweetness generates the Spleen
• The Spleen generates the flesh
...
• The Spleen rules the mouth

The Su Wen, ch. 9 says: "The Spleen, Stomach, Large Intestine, Small Intestine, San Jiao and Bladder are the basis of grain storage.

• They are the location of the Ying (營)
• They are named containers, able to transform dregs (糟粕), where substances are changed (轉味), enter and leave (入出)
• Their effulgence is in the lips (脣) and in the whites of the eyes (四白)
• Their fullness manifests itself in the muscles (肌)
• Their flavor is sweet (甘); their color is yellow(黃)
• They are the extreme Yin (至陰)
• They communicates with the Qi of soil (土氣)"

This suggests that the Spleen is the governer of all the bowels except the Gall Bladder, which stores Jing in the form of Bile.

The Su Wen, ch. 74 says: "All dampness causing swelling and fullness, without exception, is associated with the Spleen."

The Su Wen, ch. 5 says: "Overthinking and yearning (思) harms the Spleen."
Earth is the central element, manifesting in the mind as concentration. However, centrality can also mean a lack of movement, manifesting as rumination and becoming stuck on one train of thought.

In Wang Fengyi's Confucian based system of emotional healing (Fruehauf, 2006), the Spleen and Earth relate to:

• Source: Original Qi (Yuan Qi 元氣)
• Vitue: Integrity (Xin 信)
• Positive Quality: Trust and Reliability (Xin Shi 信實)
• Power: Commitment (Zhi 執)
• Poison: Blame (Yuan 怨)
• Taboo: Lie
• Family Role: Ancestors
• Social Role: Farmer

The Ling Shu ch. 8, regarding the root of the Spirit, says: "Of the Spleen:

• If worry and sadness (愁憂) fail to be resolved, this harms the Intention (意)
• If the Intention is harmed, this results in confusion (悗亂)
• They will be unable to lift the four limbs."

Worry (愁) is unusual in this chapter as it corresponds to the Spleen does not rely on an elemental relationship but affects the Spleen directly. This chapter may use the cross-shaped system of the five elements with Earth in the centre, so its disruption results in confusion and chaos. Sadness (憂) is closest related to grief (悲) which derives from from Heart Qi deficiency, suggesting a pattern of Fire failing to generate Earth from the regular five element system. It then says:

• "The Spleen stores the Ying (營, Nutritive Qi). The Ying houses the Intent (意)
• Spleen Qi deficiency results in loss of use of the four limbs and the five Zang are not at peace
• Repletion results in abdominal distention and the urine and menses do not flow freely."

Furthermore, Su Wen ch. 39 says:

• "Fatigue (勞) causes the Qi to be depleted (耗) ...
  When one is exhausted, then one’s breath is panting and sweat is excreted. Both outside and inside, are exceeded. Hence, the Qi is wasted."
• "Overthinking or yearning (思) causes the Qi to become knotted (結) ...
  When one is pensive, then the heart has a place to be,
  the Spirit has a place to turn to and the proper Qi stays still and does not move.
  Hence, the Qi lumps together."

Adding a further level of detail to the picture of emotional imbalances.

Regarding dreams:
Su Wen ch. 80 says that when the Spleen Qi is Deficient one dreams of "eating and drinking and not being satisfied, and building walls for a house."
Ling Shu ch. 43 says that when the Spleen Qi is in Excess, one's dreams are full of "joyful singing, and a heavy body that will not move"and when Rebellious Qi resides in the Spleen one dreams of "of hills, burial mounds and great swamps, and ruined houses in the wind and rain."

• In the Four Directions (四方) it is associated with the center, the Yellow Dragon (黃虎)
• Su Wen ch. 12 associates people of the centre with Damp causing limpness, counterflow Qi and spells of hot and cold. It recommends treatment with exercises and massage
• In the Five Phases (五行, Wu Xing) it is Earth, associated with late summer, the change of seasons and the 己 Ji Heavenly Stem
• Earth originally referred to the planet Saturn among the Wuxing (Five Movements)
• Elementally paired with the Stomach (Earth)
• Earth is represented by the trigram 艮 Gen ☶ in the Ba Gua, complemented by 兌 Dui ☱, Metal, the Lung and Large Intestine. In some systems, it is associated with 坤 Kun ☷ as Yin Earth
• In the Nine Palaces of Feng Shui, the trigram ☷ is known as 坤宫 Kun Gong, the Earth Palace, and governs love, marriage and relationships
艮 Gen ☶ in the Ba Gua, complemented by 兌 Dui ☱, the Lung and Large Intestine
• In the Six Divisions (六經 Liu Jing) it is 太陰 Taiyin and paired with with the Lung
• The Qi of Taiyin is Damp 濕, opposed by the Dryness 燥 of Yangming
• Su Wen ch. 6 says Taiyin Opens, along with Taiyang
• Su Wen ch. 24 says Taiyin has little Blood and much Qi so only Qi can be let
• Qi is prominent in this channel during the 巳 Si Earthly Branch, 9 - 11 am, governed by ䷀ (乾 Qian; "Creative Force") with the San Jiao as its opposite (9 - 11 pm, ䷁) which is also its King Wen Sequence Pair.
• Su Wen ch. 49 compares Taiyin to the Qi of the myriad beings being stored in the center during the eleventh month of the Chinese year (子 Zi Earthly Branch, mid-December, governed by ䷗ 復 Fu; "Returning") and opposite Yangming
• In the Shang Han Lun, Taiyin governs the 亥 Hai, 子 Zi and 丑 Chou Earthly Branches, 9 pm - 3 am (䷁, ䷗ and ䷒)
• Ling Shu ch. 12 connects this channel with lake water (湖水 Hu Shui)
• Among the Six Healing Sounds, 呼 Hu - 'to sigh,' 'to exhale,' or 'to call' - is used to Reinforce Spleen Qi
• Taiyin is a classical name for the moon
• Forbidden from treatment with acupuncture or moxibustion during weeks 17-20 of pregnancy (starting from end of last period) as this channel is nourishing the foetus during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652)
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Spleen and Stomach are generated when Yin and Firmness interact, making them Taiyin, Stone, from which Metal is an outgrowth. They house the Hun and the Spleen generates the nose (Scheid, 2024)
• The Ling Shu ch. 78 refers to the spring equinox as relating to the left flank and the autumn equinox as relating to the right flank, indicating the the Liver is on the left and the Spleen on the right. This may not be a error but that the term for Liver (肝 Gan) actually referred to the anatomical spleen, while the Spleen (脾 Pi) actually referred to the anatomical liver. Besides the obvious function of the liver in digestion, while the spleen has little, liver diseases like jaundice were originally thought of as Damp-Heat from the Stomach (Earth) overflowing into the Spleen due to their yellow manifestation (Su Wen chs. 18 & 71). Meanwhile the descriptions of the Liver's function in Su Wen ch. 8, as a "military general" would suit a piece of lymphatic tissue better than a digestive organ. This would then imply that the meandering pathway of the Gall Bladder channel is perhaps related to the muscle groups that pump lymph and the San Jiao's connection to the Bladder implying its excretion route. The main visible lymph nodes themselves seem to match those meridians Ling Shu ch. 24 says contain "little Blood and much Qi," the Shaoyang, Shaoyin and Taiyin, implying something other than Blood was let at these points. Meanwhile those with the oppsoite balance refer to the pathways of major veins that were bled in disease (Taiyang and Jueyin with Yangming having an abundance of both and constituting some lymph and some some blood vessels).

In TCM it is said to:

• Store the Shen 神
• Govern the Blood and Vessels
• Open into the tongue
• Manifest in the facial complexion
• Govern Joy 喜
• Control sweating

The Su Wen, ch. 2 says associates the Heart with summer and the time of maturity (長 Zhang) and advises that one should:

• "Be late to bed and early to rise,
• Do not be weary of the longer days,
• Have a peaceful Will, without anger,
• Make your Spirit bright and refined,
• Act as if that which you love is outisde ...
• Go against this and harm the Heart and in autumn it will turn into Malarial illness (Nue) leading to an inability to gather. By winter solstice there will be serious illness."

The Su Wen, ch. 5 says:

• The South generates Heat
• Heat generates Fire
• Fire generates the bitter flavour
• Bitterness generates the Heart
• The Heart generates the Blood
...
• The Heart rules the tongue

The Su Wen, ch. 8 says: "The Heart 心 is the official functioning as ruler 主. Spirit brilliance 神明 originates in it."

The Su Wen, ch. 9 says: "The Heart:

• Is the basis of life
• Is responsible for changes (變) of the Spirit (神)
• Blossoms is in the face
• Manifests in the blood vessels
• Is the Taiyang in the Yang
• Communicates with the Qi of summer."

The Su Wen, ch. 74 says: "All pain, itching and sores, without exception, is associated with the heart."

The Su Wen, ch. 5 says: "Joy (喜) harms the Heart."
Fire is the rising element. Mentally this implies stimulation and excitement, which are harmful in excess.

In Wang Fengyi's Confucian based system of emotional healing (Fruehauf, 2006), the Heart and Fire relate to:

• Source: Original Spirit (Yuan Shen 元神)
• Vitue: Propriety (Li 禮)
• Positive Quality: Understanding Sacred Connection (Ming Li 明禮)
• Power: Respect (Jing 敬)
• Poison: Hate (Hen 恨)
• Taboo: Inappropriate Sexual Behavior
• Family Role: Father
• Social Role: Leader

The Ling Shu ch. 8, regarding the root of the Spirit, says: "Of the Heart:

• Fearful thinking (怵惕思虑) will harm the Spirit (神)
• Once the Spirit is harmed there will be fear (恐懼) of losing oneself (自失)."

In the context of this chapter, fear results from Liver Qi deficiency suggesting a Mother-Child relationship with deficient Wood being unable to generate Fire. Fear is also said to harm the Essence of the Kidneys. This suggests a model whereby the Shen is preserved at all costs. Deficient Heart Qi is supplemented by the Liver, harming the Hun. The Kidneys also try to support the Liver, offering their Essence so that Water can generate Wood to generate Fire. It then says:

• "The Heart contains the blood vessels (脈). The vessels house the Spirit (神)
• Heart Qi deficiency results in grief (悲)
• Repletion results in ceaseless laughter (笑不休)."

Furthermore, Su Wen ch. 39 says:

• "Elation (喜) causes the Qi to becomes loose, relaxed and slow (緩) ...
  When one is joyous, then the Qi is in harmony and the mind is unimpeded.
  The Ying and Wei pass freely.
  Hence, the Qi relaxes."
• "Sadness (悲) causes the Qi to disappear (消) ...
  When one is sad, then the Heart connection is tense.
  The lobes of the Lung spread open and rise and the Upper Jiao is impassable.
  The Ying and Wei do not disperse.
  Hot Qi is in the center.
  Hence, the Qi dissipates."

Adding a further level of detail to the picture of emotional imbalances.

Regarding dreams:
Su Wen ch. 80 says that when the Heart Qi is Deficient one dreams of "putting out a fire, or a great conflagration."
Ling Shu ch. 43 says that when the Heart Qi is in Excess, one's dreams are full of "happiness and laughter, or fearful and scared". When Rebellious Qi resides in the Heart one dreams of "hills and mountains, and smoke from burning fires."

• In the Four Directions (四方) it is associated with the south, the Red Phoenix (朱雀) and Greater Yang ⚌
• As there are four channels associated with the Fire, it could be posited that there is a smaller, empirial/spiritual four directions, where the Heart as the Emperor and the Yin of Sovereign Fire stands in the north facing the sun (Taiyang, Small Intestine Channel) to the south. The Ministers of Pericardium and San Jiao then flank him to the west and east respectively. There may also be astrological associations to the Southern Cross constellation in this too.
• Su Wen ch. 12 associates people of the south with tight Exteriors from sour food leading to cramps and blockages from Heat accumulation. It recommends treatment with fine needles
• In the Five Phases (五行, Wu Xing) it is Sovereign Fire, associated with summer and the 丁 Ding Heavenly Stem
• Elementally paired with the Small Intestine
• Sovereign Fire is represented by the trigram 離 Li ☲ in the Ba Gua, complemented by 坎 Kan ☵, the Kidneys and Bladder
• In the Nine Palaces of Feng Shui, the trigram ☲ is known as 離宫 Li Gong, the Flame Palace, and governs fame and reputation
• Fire originally referred to the planet Mars among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 少陰 Shaoyin and paired with with the Kidney
• The Qi of Shaoyin is Heat 熱 or Summerheat 暑, opposed by the Wind 風 of Jueyin
• Su Wen ch. 6 says Shaoyin Pivots, along with Shaoyang
• Su Wen ch. 24 says Shaoyin has little Blood and much Qi so only Qi can be let
• Qi is prominent in this channel during 11 am - 1 pm, the 午 Wu Earthly Branch, governed by ䷫ (姤 Gou; "Coupling") with the Gall Bladder as its opposite (11 pm - 1 am, ䷗). Its King Wen Sequence Pair is ䷪ (夬 Guai; "Displacement") which governs the Stomach.
• Su Wen ch. 49 compares Shaoyin to the Yang Qi of the myriad beings being harmed during the tenth month of the Chinese year (亥 Hai Earthly Branch, mid-November, governed by ䷁ 坤 Kun; "The Receptive"). Taiyang and Shaoyin are not complementary opposites like other divisions. They may form two central axes, so the Heart could be represented by 巳 Si Earthly Branch, the fourth month, mid-May, governed by ䷀ (乾 Qian; "Creative Force")
• In the Shang Han Lun, Shaoyin governs the 子 Zi, 丑 Chou and 寅 Yin Earthly Branches, 11 pm - 5 am (䷗, ䷒ and ䷊)
• In the Shang Han Lun, Shaoyin, governs from 11 pm - 5 am
• Ling Shu ch. 12 connects this channel with the Ji River (濟水 Ji Shui), a former river in north-eastern China with historically important cultural, political and economic connections. It is now part of the Yellow River
• Among the Six Healing Sounds, 呵 He - 'yawn' or 'laughing sound' - is used to Supplement the Heart Qi
• Shaoyin is a classical name for the planets
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Heart and Lungs are generated when Yang and Firmness interact, making them Taiyang, Fire. They house the Shen and the Heart generates the eyes (Scheid, 2024)

In TCM it is said to receive food and fluids from the Stomach and "Separate the Pure from the Impure", sending the pure essence to the Spleen for transformation and transportation around the body while the impure part is sent to the Bladder and Large Intestine for excretion. Its connection with the Heart and Bladder also enable it to act as the conduit through which Fire can be drained from the Heart and expelled via the Bladder.

Associated with the Sovereign Fire, the Su Wen, ch. 8 says: "The small intestine 小腸 is the official functioning as recipient of what has been perfected 受盛. The transformation of things 化物 originates in it."

Regarding dreams:
Ling Shu ch. 43 says that when Rebellious Qi resides in the Small Intestine one dreams of "gatherings on busy highways."

• In the Four Directions (四方) it is associated with the south, the Red Phoenix (朱雀) and Greater Yang ⚌
• As there are four channels associated with the Fire, it could be posited that there is a smaller, empirial/spiritual four directions, where the Heart as the Emperor and the Yin of Sovereign Fire stands in the north facing the sun (Taiyang, Small Intestine Channel) to the south. The Ministers of Pericardium and San Jiao then flank him to the west and east respectively. There may also be astrological associations to the Southern Cross constellation in this too.
• Su Wen ch. 12 associates people of the south with tight Exteriors from sour food leading to cramps and blockages from Heat accumulation. It recommends treatment with fine needles
• In the Five Phases (五行, Wu Xing) it is Sovereign Fire, associated with summer and the 丙 Bing Heavenly Stem
• Elementally paired with the Heart (Soverign Fire)
• Soverign Fire is represented by the trigram 離 Li ☲ in the Ba Gua, complemented by 坎 Kan ☵, the Kidneys and Bladder
• In the Nine Palaces of Feng Shui, the trigram ☲ is known as 離宫 Li Gong, the Flame Palace, and governs fame and reputation
• Fire originally referred to the planet Mars among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 太陽 Taiyang and paired with with the Bladder
• The Qi of Taiyang is Cold 寒, opposed by the Fire 火 of Shaoyang
• Su Wen ch. 6 says Taiyang Opens, along with Taiyin
• Su Wen ch. 24 says Taiyang has much Blood and little Qi so only Blood can be let
• Qi is prominent in this channel during 1 - 3 pm, the 未 Wei Earthly Branch, governed by ䷠ (遯 Dun; "Retiring") with the Liver as its opposite (1 - 3 am, ䷒). Its King Wen Sequence Pair is ䷡ (大壯 Da Zhuang; "Great Advance") which governs the Large Intestine.
  This opposition and its Taiyang paired Fu, the Bladder, being opposite the Lung is likely part of the reason that Exterior Invasion syndromes in the Shang Han Lun are described as Taiyang Syndromes: the Taiyang is not only the most Exterior and governed by Fire and Water to regulate fever and sweating, but are also balanced by the Lung which governs the skin and the Liver which acts as a military General, protecting the borders.
• Su Wen ch. 49 compares Taiyang to the Yang Qi being aroused from within Yin Qi as the frost thaws during the first month of the Chinese year (寅 Yin Earthly Branch, mid-February, governed by ䷊ 泰 Tai; "Pervading"). Taiyang and Shaoyin are not complementary opposites like other divisions. They may form two central axes, so the Small Intestine could be represented by 申 Shen Earthly Branch, the seventh month, mid-May, governed by ䷋ (否 Pi; "Obstruction")
• In the Shang Han Lun, Taiyang governs the 巳 Si, 午 Wu and 未 Wei Earthly Branches, 9 am - 3 pm (䷀, ䷫ and ䷠)
• Ling Shu ch. 12 connects this channel with the Huai River (淮水 Huai Shui), a major river in central China, midway between the Yellow river and Yangtze
• Taiyang is a classical name for the sun
• Forbidden from treatment with acupuncture or moxibustion during weeks 13-16 of pregnancy (starting from end of last period) as this channel is nourishing the fire aspect of foetus, implanting the Shen, during this time (Sun Si Miao 孫思邈, 652). During this time the mother should quiet her body, harmonize her Heart and Will, and moderate her food and drink. This disagrees with Wang Shu He 王叔和, (c.250;) who places the San Jiao at this time
• Shao Yong 邵雍 (1012-1077) does not give an attribution for the Small Intestine in his Four Element model, but it would make most sense to attribute it to the Taiyin, which also contains the Spleen and Stomach

In TCM it is said to receive the impure fluids from the Small Intestine where it is excreted as urine.

Associated with Water, the Su Wen, ch. 8 says: "The urinary bladder 膀胱 is the official functioning as regional rectifier 州都. The body liquids 津液 are stored in it. When the Qi is transformed 津液, then fluids can originate."

This last phrase may refer to sweat as well as urine because the Taiyang is where the defensive Wei Qi roams outside of the Channels, guarding the body from external invasion and is excreted in sweat.

Regarding dreams:
Ling Shu ch. 43 says that when Rebellious Qi resides in the Bladder one dreams of "walking" (or maybe "sleepwalks").

• In the Four Directions (四方) it is associated with the north, the Mysterious Black Warrior (玄武) and Greater Yin ⚏
• Su Wen ch. 12 associates people of the north with cold weather and cold milk causing Cold in the Zang generating swelling and fullness. It recommends treatment with moxibustion
• In the Five Phases (五行, Wu Xing) it is Water, associated with winter and the 壬 Ren Heavenly Stem
• Elementally paired with the Kidney (Water)
• Water is represented by the trigram 坎 Kan ☵ in the Ba Gua, complemented by 離 Li ☲, the Heart and Small Intestine
• In the Nine Palaces of Feng Shui, the trigram ☵ is known as 坎宫 Kan Gong, the Water Palace, and governs career and life path
• Water originally referred to the planet Mercury among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 太陽 Taiyang and paired with with the Small Intestine.
• The Qi of Taiyang is Cold 寒, opposed by the Fire 火 of Shaoyang
• Su Wen ch. 6 says Taiyang Opens, along with Taiyin
• Su Wen ch. 24 says Taiyang has much Blood and little Qi so only Blood can be let
• Qi is prominent in this channel during 3 - 5 pm, the 申 Shen Earthly Branch, governed by ䷋ (否 Pi; "Obstruction") with the Lung as its opposite (3 - 5 am, ䷊) which is also its King Wen Sequence Pair.
  This opposition and its Taiyang paired Fu, the Small Intestine, being opposite the Liver is likely part of the reason that Exterior Invasion syndromes in the Shang Han Lun are described as Taiyang Syndromes: the Taiyang is not only the most Exterior and governed by Fire and Water to regulate fever and sweating, but are also balanced by the Lung which governs the skin and the Liver which acts as a military General, protecting the borders.
• Su Wen ch. 49 compares Taiyang to the Yang Qi being aroused from within Yin Qi as the frost thaws during the first month of the Chinese year (寅 Yin Earthly Branch, mid-February, governed by ䷊ 泰 Tai; "Pervading")
• In the Shang Han Lun, Taiyang governs the 巳 Si, 午 Wu and 未 Wei Earthly Branches, 9 am - 3 pm (䷀, ䷫ and ䷠)
• Taiyang is a classical name for the sun
• Ling Shu ch. 12 associates this channel with the Qing River (清水 Qing Shui, lit. "Clear Water") which communicates with all waterways. It is a southern tributary of the Yangtze in Hubei, south-central China
• Forbidden from treatment with acupuncture or moxibustion during the weeks 37-40 of pregnancy (starting from end of last period) as this channel is preparing the foetus for birth during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652)
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Kidneys and Bladder are generated when Yin and Softness interact, making them Shaoyin, Water. They houses the Jing and the Bladder generate the Blood (Scheid, 2024)

In TCM it is said to:

• Store Jing 精 and dominate human reproduction and development
• Dominate water metabolism and the reception of Qi from the air
• Produce marrow to fill up the brain
• Dominate bone
• Manufacture Blood
• Manifest in the head hair
• Open into the ear
• Dominate the two lower orifices
• House the Zhi 志

The Su Wen, ch. 2 says associates the Kidneys with winter and the time of storing (藏 Zang) and advises:

• "To not disturb the Yang,
• Be late to bed and late to rise, waiting for the sunshine,
• Make the Will as if hidden,
• Have private intention, as if all things are already achieved,
• Eliminate Cold and pursue warmth,
• Do not sweat too much through the skin,
• Vigorously pusue the Qi ...
• Go against this and harm the Kidneys and in spring you will have weakness and desertion because you will have little to offer for growth."

The Su Wen, ch. 5 says:

• The North generates Cold
• Cold generates Water
• Water generates the salty flavour
• Saltiness generates the Kidneys
• The Kidneys generates the bones and Marrow
...
• The Kidneys rules the ears

The Su Wen, ch. 5 says: "Fear (恐) harms the Kidneys."

The Su Wen, ch. 8 says: "The Kidneys 腎 are the official functioning as operator with force 強. Technical skills 伎 and expertise 巧 originate from them."

The Su Wen, ch. 9 says: "The Kidneys are:

• Responsible for hibernation; they are the basis of seclusion and storage
• The location of the Jing (精)
• Blossom into the hair on the head
• Manifests in the bones
• The Shaoyin in the Yin
• Communicate with the Qi of winter."

The Su Wen, ch. 74 says: "All cold with contraction and pulling in, without exception, is associated with the kidneys."

The Su Wen, ch. 5 says: "Fear (恐) harms the Kidneys."
The Dao De Jing reminds us that Water sinks down (ch. 8) and eventually finds clarity if allowed to clear (ch. 15), so the mental property of Water is tranquility. When Water is disturbed and tranquility is lost, then fear results.

In Wang Fengyi's Confucian based system of emotional healing (Fruehauf, 2006), the Kidneys and Water relate to:

• Source: Original Essence (Yuan Jing 元精)
• Vitue: Wisdom (Zhi 智)
• Positive Quality: Soft and harmonious (Rou He 柔和)
• Power: Awareness (Lin 臨)
• Poison: Disdain (Fan 薠)
• Taboo: Drink
• Family Role: Mother
• Social Role: Businessman

The Ling Shu ch. 8, regarding the root of the Spirit, says: "Of the Kidneys:

• Pervasive rage (盛怒) that fails to end will harm the Will (志)
• Once the Will is harmed, they forget what they just said
• Their lower back and spine can no longer be bent and stretched
...
• When fear (恐懼) is not resolved, this will harm the Essence (精)
• Once Essence is harmed then the bones will weaken, lose their function and recede.Occasionally the Essence will lower spontaneously."

In the context of this chapter, the Kidney is the target of damage for the emotions arising from the Liver. When in excess its rage damages the Will, when deficient its fear damages the Essence. This chapter mainly uses the cross-shaped model of the five elements so there is only a generating sequence or a rebellious one. When in excess, the Liver cannot attack the Heart as the Shen is Sovereign, so it turns back and attacks its own mother, the Kidney. When the Liver Qi is deficient and Wood cannot generate Fire, the Kidneys provide their Essence to supplement the Liver in order to maintain the Shen. It then says:

• "The Kidneys contains the Essence (精). The Essence houses the Will (志)
• Kidney Qi deficiency results in loss of consciousness (厥)
• Repletion results in swelling (脹)."

Furthermore, Su Wen ch. 39 says:

• "Anger (怒) causes Qi to rise ...
  When one is angry, then the Qi moves rebelliously.
  In severe cases, there is spiting of blood and vomiting of food.
  Hence, the Qi rises."
• "Fear (恐) causes Qi to descend ...
  When one is in fear, the Essence withdraws
  When it withdraws, then the Upper Jiao becomes closed.
  When it is closed, then the Qi turns back.
  When it turns back, then the Lower Jiao becomes distended.
  Hence, the Qi does not move."
• "Startling fright (驚) causes the Qi to become disordered (亂)...
  When one is frightened, the heart has nothing to lean on,
  the Spirit has nowhere to return,
  and one’s deliberations have nowhere to settle.
  Hence, the Qi is in disorder."

Adding a further level of detail to the picture of emotional imbalances.

Regarding dreams:
Su Wen ch. 80 says that when the Kidney Qi is Deficient one dreams of "boats and drowning people, and of being scared and terrified in water."
Ling Shu ch. 43 says that when the Kidney Qi is in Excess, one dreams of "the waist and back being loose and disconnected". When Rebellious Qi resides in the Kidney one dreams of "facing an abyss, and being submerged in water."

• In the Four Directions (四方) it is associated with the north, the Mysterious Black Warrior (玄武) and Greater Yin ⚏
• Su Wen ch. 12 associates people of the north with cold weather and cold milk causing Cold in the Zang generating swelling and fullness. It recommends treatment with moxibustion
• In the Five Phases (五行, Wu Xing) it is Water, associated with winter and the 癸 Gui Heavenly Stem
• Elementally paired with the Bladder (Water)
• Water is represented by the trigram 坎 Kan ☵ in the Ba Gua, complemented by 離 Li ☲, the Heart and Small Intestine
• In the Nine Palaces of Feng Shui, the trigram ☵ is known as 坎宫 Kan Gong, the Water Palace, and governs career and life path
• Water originally referred to the planet Mercury among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 少陰 Shaoyin and paired with with the Heart
• The Qi of Shaoyin is Heat 熱 or Summerheat 暑, opposed by the Wind 風 of Jueyin
• Su Wen ch. 6 says Shaoyin Pivots, along with Shaoyang
• Su Wen ch. 24 says Shaoyin has little Blood and much Qi so only Qi can be let
• Qi is prominent in this channel during 5 - 7 pm, the 酉 You Earthly Branch, governed by ䷓ (觀 Guan; "Viewing") with the Large Intestine as its opposite (5 - 7 am, ䷡). Its King Wen Sequence Pair is ䷒ (臨 Lin; "Nearing") which governs the Liver.
• Su Wen ch. 49 compares Shaoyin to the Yang Qi of the myriad beings being harmed during the tenth month of the Chinese year (亥 Hai Earthly Branch, mid-November, governed by ䷁ 坤 Kun; "The Receptive")
• In the Shang Han Lun, Shaoyin governs the 子 Zi, 丑 Chou and 寅 Yin Earthly Branches, 11 pm - 5 am (䷗, ䷒ and ䷊)
• Ling Shu ch. 12 connects this channel with the Ru River (汝水 Ru Shui), a northern tributary of the Huai River in modern-day Henan, central China
• Among the Six Healing Sounds, 吹 Chui - 'to blow out,' 'to blast,' or 'to puff' - is used to Supplement the Kidney Qi
• Shaoyin is a classical name for the planets
• Forbidden from treatment with acupuncture or moxibustion during weeks 33-36 of pregnancy (starting from end of last period) as this channel is preparing the foetus for birth during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652)
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Kidneys and Bladder are generated when Yin and Softness interact, making them Shaoyin, Water. They house the Jing and the Kidneys generate the mouth (Scheid, 2024)

In TCM it's function is to protect the Heart and share in the same functions of governing Blood and storing the Spirit.

The Su Wen, ch. 8 says: "The chest centre 膻中 is the official functioning as minister 臣 and envoy 使. Joy and happiness 喜樂 originate in it."

The spiritual associations of the Pericardium generally overlap or are considered identical to those of the Heart.

• In the Four Directions (四方) it is associated with the south, the Red Phoenix (朱雀) and Greater Yang ⚌
• As there are four channels associated with the Fire, it could be posited that there is a smaller, empirial/spiritual four directions, where the Heart as the Emperor and the Yin of Sovereign Fire stands in the north facing the sun (Taiyang, Small Intestine Channel) to the south. The Ministers of Pericardium and San Jiao then flank him to the west and east respectively. There may also be astrological associations to the Southern Cross constellation in this too.
• Su Wen ch. 12 associates people of the south with tight Exteriors from sour food leading to cramps and blockages from Heat accumulation. It recommends treatment with fine needles
• In the Five Phases (五行, Wu Xing) it is Ministerial Fire, associated with summer and the 丁 Ding Heavenly Stem
• Elementally paired with the San Jiao (Ministerial Fire)
• Ministerial Fire is represented by the trigram 巽 Xun ☴ in the Ba Gua, complemented by 震 Zhen ☳, the Liver and Gall Bladder
• In the Nine Palaces of Feng Shui, the association of Ministerial Fire with Fire and Water places them in the Central Palace 中宫 Zhong Gong and governs balance, integration and source of life in the mingling of Yin and Yang. The Ministerial Fire Organs both connect Fire with Water, with the Pericardium acting as Minister and Envoy of the Heart's Fire (Su Wen 8), while the San Jiao acts as the opener of waterways (Su Wen 8) and the Ming Men Fire (Nan Jing 8 & 36).
• Fire originally referred to the planet Mars among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 厥陰 Jueyin and paired with with the Liver
• The Qi of Jueyin is Wind 風, opposed by the Heat 熱 or Summerheat 暑 of Shaoyin
• Su Wen ch. 6 says Jueyin Closes, along with Yangming
• Su Wen ch. 24 says Jueyin has much Blood and little Qi so only Blood can be let
• Qi is prominent in this channel during 7 - 9 pm, the 戌 Xu, governed by ䷖ (剝 Bo; "Stripping") with the Stomach as its opposite (7 - 9 am, ䷪). Its King Wen Sequence Pair is ䷗ (復 Fu; "Returning") which governs the Gall Bladder.
• Su Wen ch. 49 compares Jueyin to Yin within Yang, when the Evil is in the centre during the third month of the Chinese year (辰 Chen Earthly Branch, mid-April, governed by ䷪ 夬 Guai; "Displacement") and opposite Shaoyang
• In the Shang Han Lun, Jueyin governs the 丑 Chou, 寅 Yin and 卯 Mao Earthly Branches, 1 - 7 am (䷒, ䷊ and ䷡)
• Ling Shu ch. 12 connects this channel with the Zhang River (漳水 Zhang Shui), that may refer to Zhanghe River (漳河), a tributary of the Wei River in Shaanxi and Hubei, northeast China that was a part of the Yellow River network in the Han Dynasty
• Jueyin 厥陽 is not normally translated except as "absolute Yin" or "reverting Yin," with the character 厥 having connotations of inversion, deficiency and loss of consciousness, so it seems reasonable that it may represent darkness against which the other astronomical phenomena can be seen, and in contrast to the brightness of Yangming
• Forbidden from treatment with acupuncture or moxibustion during weeks 9-12 of pregnancy (starting from end of last period) as this channel is nourishing the fire aspect of foetus, implanting the Shen, during this time (Wang Shu He 王叔和, c.250). Sun Si Miao disagrees placing the San Jiao during this time
• Shao Yong 邵雍 (1012-1077) does not give an attribution for the Pericardium in his Four Element model, but it would make most sense to attribute it to the Taiyang, which also contains the Heart and Lungs. This makes the Jueyin, Liver and Pericardium, a Yin division shared between Taiyang and Shaoyang, or the Yin within Yang

In TCM it's function is to assist the metabolism of other organs providing the passageways through which the Spleen and Kidneys' transporting functions operate. Its connection with the Pericardium and relationship to water also enables it to act as a conduit for draining Ministerial Fire similar to what the Small Intestine can do for the Heart.

Associated with the Ministerial Fire, the Su Wen, ch. 8 says: "The San Jiao 三焦 is the official functioning as opener of channels 決瀆. The paths of water 水道 originate in it."

The San Jiao is associated with Ministerial Fire, but also the "origin of the waterways" making it an important Fu connecting Fire and Water, helping in the regulation of the Heart by receiving Excess Heat from the Pericarium and draining it away through urination.

This connection of Fire and Water also suggests an important role in practices like Internal Alchemy (Neidan) where Fire and Water are conjoined to extract their Yin and Yang Essences, returning to a primordial state and ultimately enabling the practitioner to reunite with the Dao. Its trajectory, across the eyes and ears suggest the main senses which are turned inward during meditation practices too. This would suggest it is an important Fu for spiritual practices but little is said regarding the psychospiritual nature and imbalances of the San Jiao in early classical sources.

• In the Four Directions (四方) it is associated with the south, the Red Phoenix (朱雀) and Greater Yang ⚌
• As there are four channels associated with the Fire, it could be posited that there is a smaller, empirial/spiritual four directions, where the Heart as the Emperor and the Yin of Sovereign Fire stands in the north facing the sun (Taiyang, Small Intestine Channel) to the south. The Ministers of Pericardium and San Jiao then flank him to the west and east respectively. There may also be astrological associations to the Southern Cross constellation in this too.
• Su Wen ch. 12 associates people of the south with tight Exteriors from sour food leading to cramps and blockages from Heat accumulation. It recommends treatment with fine needles
• In the Five Phases (五行, Wu Xing) it is Ministerial Fire, associated with summer and the 丙 Bing Heavenly Stem
• Elementally paired with the Pericardium (Ministerial Fire)
• Ministerial Fire is represented by the trigram 巽 Xun ☴ in the Ba Gua, complemented by 震 Zhen ☳, the Liver and Gall Bladder
• In the Nine Palaces of Feng Shui, the association of Ministerial Fire with Fire and Water places them in the Central Palace 中宫 Zhong Gong and governs balance, integration and source of life in the mingling of Yin and Yang. The Ministerial Fire Organs both connect Fire with Water, with the Pericardium acting as Minister and Envoy of the Heart's Fire (Su Wen 8), while the San Jiao acts as the opener of waterways (Su Wen 8) and the Ming Men Fire (Nan Jing 8 & 36).
• Fire originally referred to the planet Mars among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 少陽 Shaoyang and paired with with the Gall Bladder
• The Qi of Shaoyang is Fire 火, opposed by the Cold 寒 of Taiyang
• Su Wen ch. 6 says Shaoyang Pivots, along with Shaoyin
• Su Wen ch. 24 says Shaoyang has little Blood and much Qi so only Qi can be let
• Qi is prominent in this channel during 9 - 11 pm, the 亥 Hai Earthly Branch, governed by ䷁ (坤 Kun; "The Receptive") with the Spleen as its opposite (9 - 11 am, ䷀) which is also its King Wen Sequence Pair.
  This opposition and its Shaoyang paired Fu, the Gall Bladder, being opposite the Spleen and Heart are likely the reason for sensory, digestive and mental disturbances being described in the Shang Han Lun as Shaoyang Syndromes. Disrupting the balance between the Gall Bladder and Heart will disturb the Shen while upsetting the Spleen and San Jiao will affect the digestive system and ascendence of Clear Yang to the senses.
• Su Wen ch. 49 compares Shaoyang to the Yang Qi becoming exhausted and the Yin Qi abounding during the ninth month of the Chinese year (戌 Xu Earthly Branch, mid-September, governed by ䷖ 剝 Bo; "Stripping") and opposite Jueyin
• In the Shang Han Lun, Shaoyang governs the 寅 Yin, 卯 Mao and 辰 Chen Earthly Branches, 3 - 9 am (䷊, ䷡ and ䷪)
• Ling Shu ch. 12 connects this channel with the Luo River (漯水 Luo Shui), an ancient river in Shandong, eastern China
• In the Six Healing Sounds, 嘻 Xi - 'mirthful' - is used to Regulate the Qi of the San Jiao
• Shaoyang is a classical name for the stars
• Forbidden from treatment with acupuncture or moxibustion during weeks 9-12 of pregnancy (starting from end of last period) as this channel is nourishing the fire aspect of foetus, implanting the Shen, during this time (Sun Si Miao 孫思邈, 652). During this time the mother must avoid feelings of sorrow and grief, worry and preoccupation, fright and commotion. This disagrees with Wang Shu He 王叔和, (c.250) who considered this channel forbidden in weeks 13-16
• Shao Yong 邵雍 (1012-1077) does not give an attribution for the San Jiao in his Four Element model, but it would make most sense to attribute it to the Shaoyang, which also contains the Liver and Gallbladder
• These attributions makes the San Jiao a unique Organ from the point of view of Neidan practice, being represented by Fire (Five Phases), Water (Su Wen ch. 8) and Earth (䷁ among the Rising and Falling Hexagrams), having a "name but no form" (Nan Jing ch. 25) and its pathway connecting to the ears and eyes, the two main senses that must be turned around to "inner seeing" and "inner listening" during meditation practice.
• The Ling Shu ch. 78 refers to the spring equinox as relating to the left flank and the autumn equinox as relating to the right flank, indicating the the Liver is on the left and the Spleen on the right. This may not be a error but that the term for Liver (肝 Gan) actually referred to the anatomical spleen, while the Spleen (脾 Pi) actually referred to the anatomical liver. Besides the obvious function of the liver in digestion, while the spleen has little, liver diseases like jaundice were originally thought of as Damp-Heat from the Stomach (Earth) overflowing into the Spleen due to their yellow manifestation (Su Wen chs. 18 & 71). Meanwhile the descriptions of the Liver's function in Su Wen ch. 8, as a "military general" would suit a piece of lymphatic tissue better than a digestive organ. This would then imply that the meandering pathway of the Gall Bladder channel is perhaps related to the muscle groups that pump lymph and the San Jiao's connection to the Bladder implying its excretion route. The main visible lymph nodes themselves seem to match those meridians Ling Shu ch. 24 says contain "little Blood and much Qi," the Shaoyang, Shaoyin and Taiyin, implying something other than Blood was let at these points. Meanwhile those with the oppsoite balance refer to the pathways of major veins that were bled in disease (Taiyang and Jueyin with Yangming having an abundance of both and constituting some lymph and some some blood vessels).

In TCM it is said to:

• Associated with and stores Bile from the Liver
• Control judgement and the courage to make decisions

The Su Wen, ch. 8 says: "The gallbladder 膽 is the official functioning as rectifier 中正. Decisions and judgments 決斷 originate in it."

The Su Wen, ch. 9 says: "The eleven Zang receive decisions from the Gall Bladder.

The Su Wen ch. 11 classifies the Gall Bladder as a Curious Organ along with the Brain, Marrow, Bone, Vessels and Uterus. All the Curious Organs store and release Jing, of which Bile is said to be derived from Jing. This and the meandering pathway of the Gall Bladder channel enables it to serve as a bridge connecting the Curious Organs to each other and the regular Zangfu, containing points along its trajectory which influence them all.

The spiritual and psychological aspects of the Gall Bladder relate mainly to its association with the Curious Organs and therefore the Brain as the processing centre for the senses, and the Mai and therefore the Luo and "Strange Diseases (奇病 Qi Bing)." These are disorders that are usually sensory and change presentation quickly making them difficult to pin down to a particular Zangfu or Channel dysfunction, do not respond to normal treatments and may involve hallucinations or supernatural forces.

Regarding dreams:
Ling Shu ch. 43 says that when Rebellious Qi resides in the Gall Bladder one dreams of "self-harming conflict and litigation."

• In the Four Directions (四方) it is associated with the east, the Blue-Green Dragon (青龍) and Young Yang ⚎
• Su Wen ch. 12 associates people of the east with asbcesses and ulcers from damaging the Blood with salty food. It recommends treatment with pointed stones (probably lancing of boils)
• In the Five Phases (五行, Wu Xing) it is Wood, associated with the east, spring and the 甲 Jia Heavenly Stem
• Elementally paired with the Liver (Wood)
• Wood is represented by the trigram 震 Zhen ☳ in the Ba Gua, complemented by 巽 Xun ☴, the Pericardium and San Jiao
• In the Nine Palaces of Feng Shui, Wood is represented by the trigrams ☳, known as 震宫 Zhen Gong, the Thunder Palace, governing health and family as Yang Wood, and ☴, known as 巽宫 Xun Gong, the Wind Palace, governing prosperity and wealth as Yin Wood with there being some cross-over between the Liver and Gall Bladder in occupying each of these spaces.
• Wood originally referred to the planet Jupiter among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 少陽 Shaoyang and paired with with the San Jiao
• The Qi of Shaoyang is Fire 火, opposed by the Cold 寒 of Taiyang
• Su Wen ch. 6 says Shaoyang Pivots, along with Shaoyin
• Su Wen ch. 24 says Shaoyang has little Blood and much Qi so only Qi can be let
• Qi is prominent in this channel during 11 pm - 1 am, the 子 Zi Earthly Branch, governed by ䷗ (復 Fu; "Returning") with the Heart as its opposite (11 am - 1 pm, ䷫). Its King Wen Sequence Pair is ䷖ (剝 Bo; "Stripping") which governs the Pericardium.
  This opposition and its Shaoyang paired Fu, the San Jiao, being opposite the Spleen and Heart are likely the reason for sensory, digestive and mental disturbances being described in the Shang Han Lun as Shaoyang Syndromes. Disrupting the balance between the Gall Bladder and Heart will disturb the Shen while upsetting the Spleen and San Jiao will affect the digestive system and ascendence of Clear Yang to the senses.
• Su Wen ch. 49 compares Shaoyang to the Yang Qi becoming exhausted and the Yin Qi abounding during the ninth month of the Chinese year (戌 Xu Earthly Branch, mid-September, governed by ䷖ 剝 Bo; "Stripping") and opposite Jueyin
• In the Shang Han Lun, Shaoyang governs the 寅 Yin, 卯 Mao and 辰 Chen Earthly Branches, 3 - 9 am (䷊, ䷡ and ䷪)
• Ling Shu ch. 12 associates this channel with the Wei River (渭水 Wei Shui), the largest tributary of the Yellow River in west central China and very important in the early development of Chinese civilization
• Forbidden from treatment with acupuncture or moxibustion during weeks 5-8 of pregnancy (starting from end of last period) as this channel is forming the Essence of the foetus during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652). During this time the mother must avoid alarm
• Shaoyang is a classical name for the stars
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Liver and Gallbladder are generated when Yang and Softness interact, making them Taiyin, Earth, from which Wood is an outgrowth. They house the Po and the Gallbladder generates the ears (Scheid, 2024)
• The Ling Shu ch. 78 refers to the spring equinox as relating to the left flank and the autumn equinox as relating to the right flank, indicating the the Liver is on the left and the Spleen on the right. This may not be a error but that the term for Liver (肝 Gan) actually referred to the anatomical spleen, while the Spleen (脾 Pi) actually referred to the anatomical liver. Besides the obvious function of the liver in digestion, while the spleen has little, liver diseases like jaundice were originally thought of as Damp-Heat from the Stomach (Earth) overflowing into the Spleen due to their yellow manifestation (Su Wen chs. 18 & 71). Meanwhile the descriptions of the Liver's function in Su Wen ch. 8, as a "military general" would suit a piece of lymphatic tissue better than a digestive organ. This would then imply that the meandering pathway of the Gall Bladder channel is perhaps related to the muscle groups that pump lymph and the San Jiao's connection to the Bladder implying its excretion route. The main visible lymph nodes themselves seem to match those meridians Ling Shu ch. 24 says contain "little Blood and much Qi," the Shaoyang, Shaoyin and Taiyin, implying something other than Blood was let at these points. Meanwhile those with the oppsoite balance refer to the pathways of major veins that were bled in disease (Taiyang and Jueyin with Yangming having an abundance of both and constituting some lymph and some some blood vessels).

In TCM it is said to:

• Govern the free flow of Qi
• Store the Blood
• Open into the eyes
• Govern the tendons
• Manifest in the nails
• Govern anger
• House the Hun 魂

The Su Wen, ch. 2 says associates the Liver with spring and the time of growth (生 Sheng) and advises:

• "To sleep late and rise early,
• Roam around in the courtyard, letting the hair down and strolling leisurely,
• Allow the Will to grow, grow and do not weaken,
• Give and do not seize, bestow and do not punish ...
• Go against this and harm the Liver and Cold disease will manifest in summer, showing low esteem for maturity."

The Su Wen, ch. 5 says:

• The East generates Wind
• Wind generates Wood
• Wood generates the sour flavour
• Sourness generates the Liver
• The Liver generates the Sinews
...
• The Liver rules the eyes

The Su Wen, ch. 8 says: "The liver 肝 is the official functioning as general 將軍. Planning 謀 and deliberation 慮 originate in it."

The Su Wen, ch. 9 says: "The Liver is:

• The basis of stopping extremes 罷極
• The location of the Hun 魂
• Blossoms in the nails
• Manifests in the Sinews
• Generates Blood and Qi
• The sour flavour; its color is blue-green (蒼)
• The Shaoyang in the Yang
• It communicates with the Qi of spring."

The Su Wen, ch. 74 says: "All wind causing swaying and dizziness, without exception, is associated with the liver."

The Su Wen, ch. 5 says: "Anger (怒) harms the Liver."
Wood is the flexible, expansive element. When the mind loses its flexibility or our ability to express ourselves in the world is frustrated then anger results.

In Wang Fengyi's Confucian based system of emotional healing (Fruehauf, 2006), the Liver and Wood relate to:

• Source: Original Nature (Yuan Xing 元性)
• Vitue: Compassion / Benevolence (Ren 仁)
• Positive Quality: Sense of Direction and Strategy (Zhu Yi 主意)
• Power: Containment(Rong 容)
• Poison: Anger (Nu 怒)
• Taboo: Kill
• Family Role: Oldest Child
• Social Role: Worker

The Ling Shu ch. 8, regarding the root of the Spirit, says: "Of the Liver:

• When grief and sorrow (悲哀) stir the center (動中), this will harm the Hun
• When the Hun is harmed, they will be mad (狂), forgetful (忘) and have no Essence (不精)
• Without Essence they will not act properly (不正). The male genital shrinks (人陰縮) and their Sinews cramp (攣筋). Their ribs in their flanks will not raise [to breathe]."

In the context of this chapter, grief and sorrow result from Heart Qi deficiency suggesting a Mother-Child relationship with the Hun being sacrificed to supplement the Heart and preserve the Shen. The Shen is preserved at all costs and if the Liver cannot support the deficiency alone, the Kidneys will attempt to support the Liver with their Essence. It then says:

• "The Liver stores the Blood. The blood houses the Hun
• Liver Qi deficiency results in fear (恐)
• Repletion results in rage (怒)"

Furthermore, Su Wen ch. 39 says:

• "Anger (怒) causes Qi to rise ...
  When one is angry, then the Qi moves rebelliously.
  In severe cases, there is spiting of blood and vomiting of food.
  Hence, the Qi rises."
• "Fear (恐) causes Qi to descend ...
  When one is in fear, the Essence withdraws
  When it withdraws, then the Upper Jiao becomes closed.
  When it is closed, then the Qi turns back.
  When it turns back, then the Lower Jiao becomes distended.
  Hence, the Qi does not move."
• "Startling fright (驚) causes the Qi to become disordered (亂)...
  When one is frightened, the heart has nothing to lean on,
  the Spirit has nowhere to return,
  and one’s deliberations have nowhere to settle.
  Hence, the Qi is in disorder."

Adding a further level of detail to the picture of emotional imbalances.

Regarding dreams:
Su Wen ch. 80 says that when the Liver Qi is Deficient one dreams of "mushrooms and grass growing, and being under a tree, not daring to get up."
Ling Shu ch. 43 says that when the Liver Qi is in Excess, one's dreams are "full of anger". When Rebellious Qi resides in the Liver one dreams of "mountains, forests and trees."

• In the Four Directions (四方) it is associated with the east, the Blue-Green Dragon (青龍) and Lesser Yang ⚎
• Su Wen ch. 12 associates people of the east with asbcesses and ulcers from damaging the Blood with salty food. It recommends treatment with pointed stones (Bian Shi 砭石). The Classic of Mountains and Seas (Shan Hai Jing 山海經, maybe 4th century BCE) mentions "needle stones" (Zhen Shi, 箴石) being plentiful at the foot of the eastern mountains, suggesting this may have been the origin of acupuncture in China. 箴 means "admonition" but is an alternative form of 針 "needle" and could suggest acupuncture originated as a means of probing the body to warn of impending disease.
• In the Five Phases (五行, Wu Xing) it is Wood, associated with the east, spring and the 乙 Yin Heavenly Stem
• Elementally paired with the Gall Bladder (Wood)
• Wood is represented by the trigram 震 Zhen ☳ in the Ba Gua, complemented by 巽 Xun ☴, the Pericardium and San Jiao
• In the Nine Palaces of Feng Shui, Wood is represented by the trigrams ☳, known as 震宫 Zhen Gong, the Thunder Palace, governing health and family as Yang Wood, and ☴, known as 巽宫 Xun Gong, the Wind Palace, governing prosperity and wealth as Yin Wood with there being some cross-over between the Liver and Gall Bladder in occupying each of these spaces.
• Wood originally referred to the planet Jupiter among the Wuxing (Five Movements)
• In the Six Divisions (六經 Liu Jing) it is 厥陰 Jueyin and paired with with the Pericardium
• The Qi of Jueyin is Wind 風, opposed by the Heat 熱 or Summerheat 暑 of Shaoyin
• Su Wen ch. 6 says Jueyin Closes, along with Yangming
• Su Wen ch. 24 says Jueyin has much Blood and little Qi so only Blood can be let
• Qi is prominent in this channel during 1 - 3 am, the 丑 Chou Earthly Branch, governed by ䷒ (臨 Lin; "Nearing") with the Small Intestine as its opposite (1 - 3 pm, ䷠). Its King Wen Sequence Pair is ䷓ (觀 Guan; "Viewing") which governs the Kidneys.
• Su Wen ch. 49 compares Jueyin to Yin within Yang, when the Evil is in the centre during the third month of the Chinese year (辰 Chen Earthly Branch, mid-April, governed by ䷪ 夬 Guai; "Displacement") and opposite Shaoyang
• In the Shang Han Lun, Jueyin governs the 丑 Chou, 寅 Yin and 卯 Mao Earthly Branches, 1 - 7 am (䷒, ䷊ and ䷡)
• Ling Shu ch. 12 connects this channel with the Mian River (澠水 Mian Shui), a river in Shandong, eastern China
• In the Six Healing Sounds, 噓 Xu - 'deep sigh' or 'hiss' - is used to Soothe the Liver Qi
• Jueyin 厥陽 is not normally translated except as "absolute Yin" or "reverting Yin," with the character 厥 having connotations of inversion, deficiency and loss of consciousness, so it seems reasonable that it may represent darkness against which the other astronomical phenomena can be seen, and in contrast to the brightness of Yangming
• Forbidden from treatment with acupuncture or moxibustion during weeks 1-4 of pregnancy (starting from end of last period) as this channel is initiating the growth of foetus by blocking the menses during this time (Wang Shu He 王叔和, c.250; Sun Si Miao 孫思邈, 652). During this time the mother should not engage in strenuous activities, have a peaceful place to sleep and avoid fear or alarm
• In Shao Yong's 邵雍 (1012-1077) Four Element model, the Liver and Gallbladder are generated when Yang and Softness interact, making them Shaoyang, Earth, from which Wood is an outgrowth. They house the Po and the Liver generates the Flesh (Scheid, 2024)
• The Ling Shu ch. 78 refers to the spring equinox as relating to the left flank and the autumn equinox as relating to the right flank, indicating the the Liver is on the left and the Spleen on the right. This may not be a error but that the term for Liver (肝 Gan) actually referred to the anatomical spleen, while the Spleen (脾 Pi) actually referred to the anatomical liver. Besides the obvious function of the liver in digestion, while the spleen has little, liver diseases like jaundice were originally thought of as Damp-Heat from the Stomach (Earth) overflowing into the Spleen due to their yellow manifestation (Su Wen chs. 18 & 71). Meanwhile the descriptions of the Liver's function in Su Wen ch. 8, as a "military general" would suit a piece of lymphatic tissue better than a digestive organ. This would then imply that the meandering pathway of the Gall Bladder channel is perhaps related to the muscle groups that pump lymph and the San Jiao's connection to the Bladder implying its excretion route. The main visible lymph nodes themselves seem to match those meridians Ling Shu ch. 24 says contain "little Blood and much Qi," the Shaoyang, Shaoyin and Taiyin, implying something other than Blood was let at these points. Meanwhile those with the oppsoite balance refer to the pathways of major veins that were bled in disease (Taiyang and Jueyin with Yangming having an abundance of both and constituting some lymph and some some blood vessels).