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Location Guides: |
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Front Mu of the Stomach
Hui-Meeting point of the Fu
Confluent point of the San Jiao and Pericardium Divergent channels (Cecil-Sterman, 2012, Advanced Acupuncture)
Nine Points for Returning Yang (Second Trinity: Transition)
Meeting of Conception Vessel with Small Intestine, San Jiao, Stomach, Stomach Divergent, Spleen Divergent, San Jiao Divergent and Pericardium Divergent
On the midline of the abdomen, 4 cun above the umbilicus and midway between the umbilicus and the sternocostal angle.
Perpendicular insertion 0.8 - 1.5 cun
In thin patients deep needling may penetrate the peritoneal cavity. No perpendicular needling in advanced pregnancy.
"It is needled to a depth of one cun, two fen and moxaed with seven cones" (Huangfu Mi 皇甫謐, 3rd Century, Zhenjiu Jiayi Jing 針灸甲乙經).
Harmonises the Middle Jiao and descends rebellion
Tonifies the Stomach and fortifies the Spleen
Regulates Qi and alleviates pain
Superficial Innervation: Anterior cutaneous thoracic nerve from T8
Dermatome Segment: T8
Damage here will cause disrupt the harmony of the Earth centre, upsetting the balance of Yin and Yang and Earth's relationship to Metal. This will damage the production of Qi, slowing it down and eventually stop it flowing causing eventual death. There will be latent emotional problems resulting in physical defects such as obesity and gradual ill health until death (Montaigue, Dim Mak Locations, Taijiworld.com).
In seizing martial arts (Qin Na) this point is a cavity press point (Dian Xue, 點穴) struck with the wrist, palm, fist or heel causing possible sealing of the breath (Bi Qi, 閉氣) and vomiting (Yang, 1995, Tai Chi Chin Na).
䷎ Qian 謙 Modesty & ䷓ Guan 觀 Observing.
Trigrams: Gen (Mountain) below, Kun (Earth) above.
Stillness within, receptivity without — the mountain is buried in the earth. This is modesty: strength that does not display itself, height that does not tower over others.
Nuclear Trigrams: Lines 2-3-4 form Kan (Water). Lines 3-4-5 form Zhen (Thunder). Beneath the modesty, there is danger (Kan) and movement (Zhen). The hidden message: modesty is not weakness. It contains depth and power, held in reserve.
Judgement:
謙：亨，君子有終。
Modesty. Success. The gentleman has a conclusion.
Modesty is not self-deprecation. It is the wisdom of not claiming more than your place. The mountain is high, but it does not announce its height. The gentleman is capable, but he does not demand recognition. Because he does not demand, he is not resisted. Because he does not claim the top, he endures to the end.
Lines:
| Line | Yin/Yang | Image | Literal Translation | Commentary |
|---|---|---|---|---|
| 1 | Yin | 謙謙君子，用涉大川，吉 | Modest and yet more modest. The gentleman uses this to cross the great river. Gain. | Yin at the bottom. The beginning of modesty. The most modest place in the hexagram. Because he is so low, he can cross the greatest danger without being noticed. Gain because the humility protects. |
| 2 | Yin | 鳴謙，貸吉 | Modesty that resounds. Perseverance brings Gain. | Yin at 2, central and correct. The modesty is not silent — it is expressed. But it is still modesty because it does not claim credit. Gain because the reputation for modesty is itself a form of power. |
| 3 | Yang | 労謙，君子有終，吉 | Modesty of labour. The gentleman has a conclusion. Gain. | The ruler line. Yang at 3, the threshold. This is the mountain — the one strong line. He works hard and is modest. He does not claim the reward. Gain because he labours without claiming, and therefore endures. |
| 4 | Yin | 無不利，摭謙 | Nothing is unfavourable. Waving modesty. | Yin at 4. The first yin line above the threshold. The modesty is now expressed outwardly — "waving" it. It spreads. Nothing is unfavourable because the modesty is active, not passive. |
| 5 | Yin | 不富以其鄰，利用侵伐，無不利 | Not wealthy but with neighbours. Favourable to use invasion and punishment. Nothing is unfavourable. | Yin at 5, the place of honour. The ruler is yin — modest, not wealthy. But the neighbours are with him. The time for modesty has its limits: when necessary, the modest ruler can act decisively. Nothing is unfavourable because the action is grounded in trust. |
| 6 | Yin | 鳴謙，利用行師，邑國 | Modesty that resounds. Favourable to set the army in motion. The city and the state. | Yin at the top. The modesty is now fully expressed. The army can be moved — the people trust the modest leader. The city and state are secure. |
Image:
地中有山，謙。君子以裒多益寡，稱物平施。
A mountain within the earth: Qian. Thus the gentleman reduces the excessive and increases the deficient, weighs things and balances the giving.
The mountain is hidden within the earth. Its height is not displayed. The gentleman reduces the excessive (裒多, pou duo) and increases the deficient (益寡, yi gua). He does not hoard his strength; he redistributes it. He weighs things (稱物, cheng wu) and balances the giving (平施, ping shi). Modesty is not just an inner attitude — it is an active practice of leveling, of making things fair.
Acupuncture Point Connections:
Shared with Zhangmen Liv-13.
Inverted into ䷏ (Taichong Liv-3 or Guangming GB-37).
Balanced by ䷫ (Jueyinshu Bl-14 or Sanjiaoshu Bl-22).
As ䷓ Guan 觀 Observing within the rising and falling sequence along the Ren and Du Mai:
Trigrams: Kun (Earth) below, Xun (Wind) above.
Receptivity within, penetration without — the wind blows over the earth. The gentle and penetrating moves across the receptive ground. This is contemplation: the wind of awareness moving over the ground of what is.
Nuclear Trigrams: Lines 2-3-4 form Gen (Mountain). Lines 3-4-5 form Gen (Mountain). Beneath the contemplation, there is stillness (Gen) doubled. The hidden message: true contemplation is grounded in stillness. The wind may move, but the mountain does not.
Judgement:
觀：盥而不薦，有孚顒若。
Contemplation. Washing the hands but not yet offering. There is sincerity, dignified and reverent.
Contemplation is the act of seeing clearly, without acting. It is the moment before the sacrifice, when everything is prepared and the attention is pure. The wind moves over the earth, observing. The one who contemplates is sincere and dignified.
Image:
風行地上，觀。先王以省方觀民設教。
Wind moving over the earth: Guan. Thus the former kings inspected the regions, contemplated the people, and established teaching.
The wind moves over the earth, observing everything. The former kings inspected the regions (省方), contemplated the people (觀民), and established teaching (設教). Contemplation is not passive. It is the active observation that leads to understanding and then to teaching. The wind sees everything, and from that seeing comes the establishment of culture.
Lines:
| Line | Yin/Yang | Image | Literal Translation | Commentary |
|---|---|---|---|---|
| 1 | Yin | 童觀，小人無咎，君子吝 | Childish contemplation. The small man has no trouble. The gentleman has Regret. | Yin at the bottom. The beginning of contemplation. The child sees only the surface. The small man is content with this. The gentleman has Regret because he knows there is more to see but has not yet seen it. |
| 2 | Yin | 閲觀，利女貞 | Peeping contemplation. Favourable for the woman's perseverance. | Yin at 2, central and correct. The contemplation is narrow — peeping through a crack. This is appropriate for the woman (the receptive, the inner), but not for the gentleman who must see the whole. |
| 3 | Yin | 觀我生，進退 | Contemplating my own life, advancing or retreating. | The threshold. The contemplation turns inward. The one who contemplates examines his own life and decides whether to advance or retreat. This is the crisis of contemplation — the moment when seeing becomes decision. |
| 4 | Yin | 觀國之光，利用賓于王 | Contemplating the light of the state. Favourable to be a guest of the king. | Yin at 4. The first yin line above the threshold. The contemplation now extends outward — the light of the state, the culture, the civilisation. It is favourable to serve the king because the seeing is now wide enough to be useful. |
| 5 | Yang | 觀我生，君子無咎 | Contemplating my own life. The gentleman has no trouble. | The ruler line. Yang at 5, central and correct. The contemplation returns to the self, but now from the place of honour. The gentleman examines his own life and finds it correct. No trouble because the seeing is clear and the life is aligned. |
| 6 | Yang | 觀其生，君子無咎 | Contemplating his life. The gentleman has no trouble. | Yang at the top. The contemplation is now complete. The one who contemplates sees his whole life, from the outside, as if it were another's. The gentleman has no trouble because he has seen clearly and accepted what he has seen. |
Within the standard sequence, ䷓ Guan 觀 Observing is shared by Daling Pc-7 and Waiguan SJ-5, the Yuan-Source and Luo point of Ministerial Fire.
Hexagram attributions are my own with an explanation given in the glossary.
Ling Shu Ch. 5 places this point, called Tai Cang as the end of Taiyin with Yin Bai Sp-1 as the root. In cases of "barrier and flushing" (being unable to receive food and undigested food flowing out, trans: Unschuld, 2016) the whole channel is to be examined for surplus and deficiency and the pathology removed.
Ling Shu Ch. 68, On an Upper Barrier (causing vomiting after eating), suggests a technique to deal with an obstruction of the lower stomach duct caused by Cold entering the Stomach leading to accumulation, obstruction, stagnation and pain with heat on the skin above. An accumulation within the duct provokes a pain at depth, one outside the duct causes pain at the surface. This point is not mentioned by name but it would be in this approximate location. The obstruction is found by palpation and pressed to ascertain its strength and depth. It is then needled superficially to the side and inserted deeper to the level of the obstruction up to three times. Afterwards a hot compress is applied. This treatment is to be repeated daily while the patient observes dietary regulations and cultivates a tranquil state of mind so that the Qi moves again. Then they ingest salty (or sour according to Huangfu Mi's Jia Yi Jing) and bitter medicines and will be able to eat again.
The Illustration of Time in the Principles of the Innate Disposition and the Lifespan (Xingming Guizhi, 性命圭旨) describes the movement of prenantal Qi through the microcosmic orbit in terms of the I Ching Hexagrams and the twelve Earthly Branches. It says that:
The prenatal Qi of human beings follows the course of the day:
during the Zi (11 pm - 1 am), the Fu (Turning Back, ䷗) Qi arrives at Caudal Defile (GV 1);
during the Chou (1-3 am), the Lin (Approaching, ䷒) Qi arrives at Kidney Hall [maybe GV 4];
during the Yin (3-5 am), the Tai (Advance, ䷊) Qi arrives at the Mystic Pivot [maybe GV 5 based on name, or GV 7 based on location];
during the Mao (5-7 am), the Dazhuang (Great Strength, ䷡) Qi arrives at the Spinal Handle [possibly GV 10 or GV 11];
during the Chen (7-9 am), the Guai (Eliminating, ䷪) Qi arrives at the Kiln Path (GV 13);
during the Si (9-11 am), the Qian (Initiating, ䷀) Qi arrives at the Jade Pillow (Bl 9 [or GV 17]);
during the Wu (11 am -1 pm), the Gou (Encountering, ䷫) Qi arrives at the Mud Pill (GV 20);
during the Wei (1-3 pm), the Dun (Retreating, ䷠) Qi arrives at Hall of Brilliance (GV 23);
during the Shen (3-5 pm), the Pi (Hindrance, ䷋) Qi arrives at the Centre of the Chest (CV 17);
during the You (5-7 pm), the Guan (Watching, ䷓) Qi arrives at the Central Venter (CV 12);
during the Xu (7-9 pm), the Bo (Falling Away, ䷖) Qi arrives at Spirit Gate (CV 8);
during the Hai (9-11 pm), the Kun (Responding, ䷁) Qi returns to the Sea of Qi (CV 6).
(translated in Liu Lihong, 2019, Classical Chinese Medicine).
Based on some considerations of the hexagram associations given here, the attributions of ䷁ and ䷀ to Huiyin Ren-1 and Baihui Du-20, and a desire to make ䷊ and ䷋ oppose one another at the centre of the body, it would seem that these attributions are where the Qi of a particular hexagram start, and finish at the start of the next, similar to how an hour continues until the next begins. Hence ䷓ governs the region between Zhongwan Ren-12 and Shenque Ren-8.
Therapeutically, it would make sense that these points are associated with certain aspects of pre-natal Qi and its relation to the associated Zangfu of its Earthly Branch.
The hexagram associated with this point represents the Yang losing its strength as Yin gains dominance and is associated with the Earthly Branch of You, 5 - 7 pm, and the Kidneys.
More information can be determined based on the Hexagram attributions of the Antique Points, which would correspond to Daling Pc-7 or Waiguan SJ-5 that share the Hexagram Guan (Watching, ䷓), along with the Earthly Branch for the Kidneys. This connection to the Source point of the Pericardium, or Chest Centre, the San Jiao that spreads and disperses throughout the body and the Kidneys that govern Pre-Natal Qi, would make this point associated with the role of the Yuan Qi in transforming Zong Qi, or "Qi of the Chest" into Zhen Qi ("True Qi") before it differentiates into Ying (Nutritive) and Wei (Defensive) Qi. This is further supported by the fact that this hexagram shares the same structure as ☶ Mountain, the Earth element, and is on the front Mu of the Stomach. By connecting the Kidneys with the Stomach and the Chest centre, and the meaning of this hexagram as "watching," combined suggest the role of the Yuan Qi of the Kidneys in overseeing the production of post-natal Zong Qi.
Yuen (2005, The Eight Extraordinary Vessels) considers this to be the origin of the Lung meridian and the Primary Channels.
He also states that, according to the Ling Shu theory that the Leg Yin channels terminate and concentrate their Qi on the central axis of the body, it is also the Termination point of the Spleen, to be used in cases of Spleen Yin Stasis.
This point, as origin of the Lung channel and front Mu of the Stomach, is seen as symbolic of the switch to post-natal nourishment from the lungs and stomach after the infant's first breath instead of through the navel at Shenque Ren-8 pre-natally.
It is therefore indicated for difficulty in relating to the physical, material world along with Renying St-9, Lieque Lu-7 or Taiyuan Lu-9 and Tainshu St-25.
This set of points relates to the first Level of Manifestation of the Soul, roughly equivalent to the base or Muladhara chakra and basic consciousness, the awareness of being alive, materiality, the consolidation of Jing and transformation of Qi into Jing (Yuen, 2005, 3 Spirits & 7 Souls).
All of the points in this sequence are related to drawing the breath down to the abdomen. The inclusion of Tianshu St-25, the Front Mu of the Large Intestine, instead of any Kidney points, brings to mind the Su Wen Ch. 8 that described the Large Intestine as "transmitter of the Way".
In Sufism this level would relate to the Valley of the Quest described by Attar in the Conference of the Birds as:
"When you descend into the valley of quest
A hundred difficulties will assail you in that empire;
Here for years you must endeavour, you must try
Because in this field elements inverted lie..."
Here the mystic must set up the foundation with diligent practice and patience as they begin their spiritual journey.
The reference to inverted elements brings to mind several descriptions of inverting the process of creation (from the One to multiplicity) to reattain the original unity in Neidan texts.
The Nine Points for Returning Yang are used for assisting those close to death. They may be used to resuscitate collapse from deserted Yang, or if it is their time, to assist them in their passage. They are divided into three trinities, related to separation, transition and reunion.
This point belongs to the second trinity, related to transition, visionary experiences, the Hun dimension and loved ones. They open the orifices, astringe leakages, restrain Yin and anchor the Shen. Symptoms include:
- Connecting to another dimension, usually manifesting as visions of loved ones, ancestors or parental figures.
- May become relatively alert, energetic and strong in spirit, keen to talk about what they are seeing but less present in memory and talking about the past.
Moxa at this point aids with fear, panics attacks and Running Piglet Qi. It helps with resistance by encouraging surrender and regulates counterflow by harmonising the Stomach and Spleen. It links the Yang meridians that deal with the separation of the clear from the turbid (Stomach, Small Intestine and San Jiao) and helps us deal with the time of reckoning so that we see a comfortable face to receive us and feel there is some purity and love in our lives. It also helps with loss of appetite and restlessness.
J. Yuen lectures on death/dying and the spirit of points, posted as Facebook comments, 19 Dec 2020.
From Yuen's school, this point along with Yaoyangguan Du-3, relate to the Second Level of Manifestation of the Soul (Po).
The second Po is connected to adolescence and the Liver - Kidney dynamic, the assertion of one's own creativity, the need to be autonomous from the parents and define oneself. People stuck at this level show an inability to create, imagine and follow their own way.
Treatment typically involves the Po Activation points Changqiang Du-1 and Jiuwei Ren-15 which are the Luo of the Ren and Du channels, accessing emotion at the level of the Jing, followed by the points associated with the particular level of blockage.
Berardinis & Navarra (2017). The succession of Po in the ladder of life. https://www.acupuncturesida.com/The-succession-of-Po-in-the-ladder-of-life.aspx
The Ten Old Needles of Wang Le-Ting is based on the principles of Li Dong-Yuan's Earth School and used for many circumstances, especially when the causes are complex and hard to unravel, based on the principle of resolving the Centre. It is constructed of several trinities and so can be referred to triangular needling.
The first trinity is the three "Wan" points that form the core of the treatment which form the apex of the other triangles: Zhongwan Ren-12, Shangwan Ren-13 and Xiawan Ren-10. Zhongwan Ren-12 is the apex of the central triangle and all the other points pair with it too.
Zhongwan Ren-12 is then paired with Zusanli St-36 to regulate the Centre, boost the Qi, upbear the clear and downbear the turbid, regulate and rectify the intestines, stomach, Qi and Blood.
Shangwan Ren-13 is then paired with Neiguan Ren-6 to rectify the San Jiao Qi mechanism, calm the Spirit, harmonise the Stomach, loosen the Chest and rectify Qi. This also pairs with Zhongwan Ren-12 and Zusanli St-36 to enhance this action.
Xiawan Ren-10 is then paired with Tianshu St-25 to regulate the intestines and disinhibit transformation and transportation. It also combines with Zhongwan Ren-12 to enhance this function and Qihai Ren-6 to assist the intestines in rottening and ripening water and grain.
Ren-6 is then added at the end to invigorate Yang Qi in the lower burner.
Several modifications of this exist for specific circumstances such as:
Removing Shangwan Ren-13 and Xiawan Ren-10 and adding Zhangmen Liv-13 to bolster the Spleen.
Adding Guanyuan Ren-4 and Sanyinjiao Sp-6 for Spleen/Stomach deficient and Cold.
Adding Neiting St-44 for Food Stagnation.
Removing hangwan Ren-13, Xiawan Ren-10 and Neiguan Pc-6 and adding Guanyuan Ren-4, Qugu Ren-2 and Sanyinjiao Sp-6 for Blood Stasis.
Jin's Three Needles for Weight Reduction are located at this point, Zusanli St-36 and a point 1.8 cun inferior to Zhangmen Liv-13 threaded along the Dai Mai towards the umbilicus with a 4 cun needle and stimulated with tense and disperse electrical stimulation. They are indicated for obesity, especially belly fat (eLotus, 2021).
In nine palaces abdominal acupuncture, this point is located in the region associated with ☲ Li, Fire, the south and the Heart and Small Intestine organs (Schelbert, 2014, Ryan, 2009).
In the Vedic tradition the Manipura Chakra is often located just below the solar plexus at approximately this point. At other times it is located behind the navel between Shenque Ren-8.
In Tibetan medicine:
Moxa point (AMNH, Tibetan Medical Paintings)
The Front Mu points make likely locations for application of leeches to reduce fevers according to François Broussais' (1772-1838) philosophy who believed in placing them over the diseased organs to reduce inflammation (Greenstone, 2010, The history of bloodletting, BCMJ, Vol. 52, No. 1, Pp 12-14).
Basic information on location, needle depth, TCM actions, indications and combinations is taken from Deadman et al (2001): A Manual of Acupuncture with additional anatomical information researched by reference to Gray's Anatomy (38th Ed., 1995) unless otherwise referenced. Images were found on acupunctureschoolonline.com and can be traced back to Claudia Focks (2008) Atlas of Acupuncture originally. I cannot claim any credit or rights over them. Other sources should be quoted in the text.
For some of the more unusual terms I have created a glossary here
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