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Emotions, Five Souls and Their Specific Acupuncture Points G. Kubiena Abstract Understanding the concept of shen, at least three aspects have to be considered: 1. Shen as a substance is the most volatile transformation product from essence jing, via vital energy qi 2. Shen is used as a collective expression for mental and spiritual activity, covering five different manifestations, attached to the five solid or zang organs: 3. Shen as the soul of the heart is the chief soul enlightening the material body like a lantern to perceive environmental impressions and getting emotions out of ones system. Emotions as well as environmental impressions primarily concern the shen of the heart, which delegates them to the other four souls and finally reflects their reactions, manifested by facial expression and involuntary body language. This function is fulfilled by the shen of the heart as the manager of emotions in general and common sense. In contrast to the literature about herbal therapy the usual acupuncture textbooks for foreigners emphasize on a very physical approach. I cannot help the impression that the psychologization of acupuncture is a Western idea, adopted by China at the time when psychology became socially acceptable. E.g. the five soul points, situated at the same level as the back-shu points of the five zang organs: Several non-Chinese authors emphasize on their psychological effect, while a survey of classical Chinese literature by Deadman and Al-Kafaji revealed mainly physical indications. Nevertheless Chinese Medicine anticipated the mutual effect of body, mind and emotions as a natural phenomenon already more than 2000 years ago. In the West it was not before the end of the last century that the findings of Freud and his successors became common property in medicine. But still there is a difference between Western and Chinese approach to such disorders: West deals now extensively with psychosoma, in China the one works more un the somato-psychic level. In meanwhile 38 years of practicing acupuncture I learned to appreciate the discretion of acupuncture: Many patients are ashamed to talk about psychical or moreover sexual problems. But In the course of acupuncture series, even using a mere physical approach, patients start spontaneously to present the psychological background of their physical problems. May be the treatment helps them to become aware of their un-reflected psychical conditions and this helps to manage the problem. Key words Shen, heart, five shen, qi, emotions, impressions, five souls, five zang, acupuncture, five points, Chinese Herbal Therapy Basic Understanding of Shen Spirit Actually enlightening is a quotation in Fruehaufs paper about the heart, referring to the hearts spirit shen1: The heart, via the flame of shen that it harbors within, is therefore like a lantern in charge of illuminating the outside world; it is seen as the source of thought processes. Any thought or idea, the will to carry it out, mental focus, planning, and intelligence can thus be considered to be manifestations of shen.(end of quotation) As we will see below the five shen of the organs, emotional and environmental problems are delegated to, naturally influence the reaction of heart shen.
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Fruehauf H: http://www.itmonline.org/5organs/heart.htm

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Talking about Shen shn - spirit basically at least three aspects should be considered: o Shen as a substance is the most volatile of the Three Treasures: The most substantial treasure is essence jng , which is transformed by the action of the middle burner into the active substance qi . Shen is transformed from qi every day of life, as soon as we open our eyes. When we are falling asleep shen is re-transformed into qi, and while we are sleeping qi is re-transformed into shen. This aspect shows on the one hand the importance of sleep for bewaring essence jing; on the other hand it shows that shen is a very individual substance, receiving its characteristics from the prenatal jing or yuan qi, combined with aspects of every days intake of food, drinks and air. Furthermore the fact, that shen is such a volatile, gas-like substance should remind us that acupuncture works very strong on shen: With our needles we can hardly move essence jing. But if we move qi we always as well move shen even more than qi, because shen is more volatile. So we have to be very cautious if acupuncturing psychotic patients. It is not advisable to leave such patients alone after acupuncture treatment! o The five shen is an expression for five different souls (plural!): In contrast to the Christian Idea of one unique immortal human soul Chinese philosophy presumes five souls wu shen w shn . Each of these souls is housed or stored by one of the solid organs and is concerned with the management of emotions: the liver stores hun, the lung po, the spleen yi, the kidney zhi, and the heart houses shen. o Shen, the spirit of the heart, is the conductor in the concert of the five souls, the chief soul. Shen is in charge with the common sense. Shen is primarily concerned with environmental impressions and with emotions. The former reach the shen via the gates of the heart (the sensory organs). Concerned with emotions shen delegates the reaction on them to the other souls, finally reflecting them by facial expression and involuntary body language. Furthermore the shen of the heart has to control the action of the four other souls and their reactions. This may be difficult sometimes, especially concerning the soul of the liver hun, with its tendency to violence.

The five solid organs and their spirits

Table 1: The five solid organs and their souls The Heart houses the mind spirit: common sense The liver stores the ethereal soul: Instinct, territorial behavior xn cng shn gn cng hn

The lung stores the body-soul: autonomous nerve system, skin fi cng p The spleen houses the idea: digestion, calculation The kidney stores the will: target, solidity p cng y shn cng zh

The heart houses the shen spirit/ mind Xn cng shn See above

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The liver stores the ethereal soul hun Gn cng hn The expression ethereal soul means that hun in contrast to the lungs soul po can separate from the body. This may happen during sleep, manifesting as dreams; and it happens after death: Fruehauf: Hun can be interpreted as the realm of the subconscious that is particularly active during sleep time. Therefore, all Chinese words that include the character hun describe states of dreaming or trance. (End of quotation). Hun is not buried automatically with the corpse but only if the Confucian rites have been performed properly. If not, hun may stay roaming around as a ghost. During life "Hun is that what follows shen going in and out." Among the five souls hun is the most active, the most spontaneous, the most moody one. One of my teachers said: The hun is only bearable under a strong control by the shen of the heart2. If hun is irritated, especially by anger, frustration or rage, it tends to cause outbursts. In civilized live nobody can afford to let his anger come out whenever there is irritation. Thus there must be suppression. Because the livers task is to circulate qi and blood smoothly, steady suppression of anger leads to qi stagnation, which may manifest as oppression in the hypochondric region. Qi depression on the one hand is used as a synonym for such a condition but as well for actual depressive conditions, neurosis, and even psychosis. The lung stores the corporeal soul fi cng p In contrast to the soul of the liver (hun) po is tied closely to the material body. So anyway it is buried with the dead body. Fruehauf: po entails the basic instincts3 that we possess from birth, enabling us to see and hear and eat and cry, even with the early state of awareness and activity of a baby. Since breathing is the most fundamental of all instincts, the lung is the residence of the po spirits. (end of quotation). In modern medical language, that means, that po is in charge of the functions of the autonomous nerve system, e.g. heart beat, breathing, bowel movement, blushing etc. as well as of the basic sensory functions like hearing, seeing, feeling and of the basic reflects like uttering louds, crying, smiling, laughing all the functions a new borne baby already has. Po is the most sensitive of the five souls, so it may be compared with a flower power hippie. Since the lung governs the skin. Many dermatological diseases are caused or at least aggravated by emotions a result of an insultation of the po. The spleen stores the idea p cng y Among the tasks of the spleen organ network are digestion, transformation and transportation. Regarding the soul of the spleen yi , one will find ability to think and remember. (Fruehauf) . But which kind of thinking and remembering? The task of yi is the digestion of new ideas, whereby one makes them to ones owns a specialty of philosophers and a precondition for students to keep things in mind. Learning stuff has to be processed by the yi, otherwise it will be forgotten immediately. Another specialty of the yi is listing up and setting things into order very important for book keepers! A few words to memory: I learned that long-term memory is stored in the heart blood, shortterm memory in the kidney (essence jing). A common experience: Old people frequently remember the name of their dancing partners 60 years ago, but forget immediately what they had for lunch the same day.
2 3

Ramakers: personal information, about 2000 Rather: basic bodily functions

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The kidney stores the zhi willpower shn cng zh The soul of the kidney zhi represents the will power. It is in charge of carrying out an already made up plan, reaching a goal, even with extreme difficulties. E.g. who had expected the reunifying of West and East Germany before this surprising event 1989? Nobody, except the German chancellor Kohl. Or who in this life would have considered an American president of African origin, called Barack Obama? Personalities, who decide to reach the almost unreachable need a lot of zhi! Fruehauf: Will, determination, and power of memory are attributed to the kidney. The ability to keep a secret is attributed to the kidney's power of retention and safeguarding against leakage. The Neijing defined that "the kidney stores jing, and jing houses will power." In turn, if kidney jing becomes exhausted, a weak will and poor memory will result. (end of quotation) The effect of emotions on organs and souls Most of the seven emotions have a physiological function as well as a pathological manifestation. Liu Yanchi: The seven emotional factors in Traditional Chinese Medicine are joy, anger, melancholy, worry, grief, fear and fright. These are normal emotional responses of the body to external stimuli, and do not normally cause disease. Severe, continuous or abruptly occurring emotional stimuli, however may cause damage as they surpass the regulative adaptability of the human body, especially when there is a preexisting oversensitivity to them. The qi and the blood of the zang-fu organs will be disrupted leading to disease. The seven emotional factors differ from the six environmental pathogenic factors in that they directly affect the zang-fu organs, qi and blood. For this reason they are considered to be the main causative factors for interior diseases. (End of quotation) In the course of time history the correlations between organs, emotions and souls changed several times. Thus the assignment of emotions to organs is not unambiguous, and can only be understood in the historical context. See the following table.

Table 2: History of the Five, Six and Seven Emotions4

Source Liji (3rd century B.C.E.) Wuqing (Five Emotions) Liuqing (Six Emotions) Qiging (Seven Emotions) excitement (xi), anger (nu), sorrow (ai), panic (ju), affection (ai), hate (wu), desire (yu)

Xunzi (3rd century B.C.E.) Hanshu (1st century) Baihu tongyi 1st century)

Chinese Buddhist scriptures (3rd-6th century)

not specified (associated with the live roots: eyes, ears, nose, tongue, body)

love (hao), hate (wu), excitement (xi), anger (nu), sorrow (ai), leasure (le) partiality (shan), hate (wu), excitement (xi), anger (nu), sorrow (ai), leasure (le) excitement (xi), anger (nu), love (hao), hate (wu), pleasure (le), sorrow (ai) not speci (associated with the six roots: eyes, ears, nose, tongue, body, and mind)

Hai lu suishi (12th century) Zhuzi yulu (The teachings of the neoConfucian philosopher

excitement (xi), anger (nu), sorrow (ai), pleasure (le), blame (yuan) excitement (xi), anger (nu), sadness (you), panic (ju), affection (ai), hate (wu),

Fruehauf H: All Disease Comes From the Heart

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Source Zhu Xi, 1130-1200) Major medical texts featuring the presentday version of the seven emotions: Sanyin jiyi bingzheng fanglun (1174), Shiyi dexiao fang (1176), Jisheng fang (1253), Puji fang (1406), Binhu maixue (1564), Zhengzhi zhunsheng (1602), Jingyue quanshu (1636), Yizong jinjian (1742)

Wuqing (Five Emotions)

Liuqing (Six Emotions)

Qiging (Seven Emotions) desire (yu) excitement (xi), anger (nu), sadness (you), worry (si), grief (bei), fright (jing), fear (kong)

Nevertheless all emotions influence the flow of qi, some more, some less focusing on the organ related with the respective element or with the qi flow in general. Starting studying TCM the different nomenclature and the ambiguous classification of the emotions may cause major difficulties. First of all it is clear that some emotions are absolutely physiological and thus may be taken as normal impulse-givers for the movement of qi. But there are several emotions without any obvious physiological effect, e.g. grief and melancholy. Secondary even the positive emotions may turn into bad if the conditions are like written above. So let us try to work out the effect of emotions on their respective organ, its qi and therewith its soul. Table 3: Emotions and Their Effect On Organs/ Qi/ Souls
Emotion Joy Anger/ rage Physiology Joy slows down the heart qi Anger/ rage aggression makes liver qi rise 0 0 0 Pathology Excessive joy makes the qi sluggish Rage causes the liver qi to flow adversely upward Grief consumes lung qi Melancholy causes stagnation of lung qi anxiety makes the qi depressed (often resulted in indigestion) Sinking kidney qi incontinence, seminal discharge Fright deranges qi and leaves the heart qi wander about, adhering to nothing5 pn yn x z q hun n z q shng

Grief Melancholy Anxiety, overthinking Fear Fright

bi z q xio yo z q y s z q ji

Fear lets qi sink down 0

kng z q xi jng z q lun

Just to show how difficult it is to work out a universally valid concept of the seven emotions, their effect and their respective organs, please see the following table.
Table 4: Emotions and organs presented by different authors
piWiseman Class. nyin 1 x joy joy (heart) (heart) Class. x z q hun excessive joy makes the qi sluggish CAM joy causes the qi to move slowly Liu Yanchi F/Z joy joy (heart) if normal: encourages circu- (heart) lation of qi and blood. Over-joy scattering of heart qi, inability to concentrate

Liu Yanchi

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piWiseman Class. nyin 2 n anger anger, (liver) rage (liver)

Class. n z q shng rage causes the liver qi to flow adversely upward

CAM anger causes the qi to rise up

Liu Yanchi anger (liver)

F/Z anger (liver)

3 bi sorrow (lung)

4 yu

anxiety (lung)

5 s

thought (spleen)

6 fear kng (kidney)

7 jng

fright (kidney)

sorrow -)Qi (lung) bi z q xio sorrow makes the qi (of the lung) consumed melan- choly n z q y (lung) melancholy makes the qi stagnated anxiety (spleen s z q ji ) anxiety makes the qi depressed (often resulted in indigestion) fear (kidkng z q xi ney) fear causes qi to sink (incontinence, seminal discharge) fright (kidjng z q lun ney) fright makes the qi (of the heart) disturbed

grief drastically consumes qi melancholy drastically consumes qi

grief (lung) dejec- support tion or stagnation of qi (lung)

sadness (lung) lung anxiety (lung or qi stagnation spleen) anxiety (lung or spleen)

worry causes pensiveness (spleen) qi to stagnate depression and stagnation of qi

fear causes qi fear (kidney) kidto decline ney qi

fear (kidney)

fright causes it to be deranged

fright (kidney) heart qi wander about, adhering to nothing

fright (kidney)

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The Five Points of the Souls on the Exterior Branch of the Bladder Channel on the Back There are five points, situated lateral to the back-shu points of the solid or zang organs named according to the five souls. Their indications are ambiguous: Maciocia and Platsch are very enthusiastic about their psychological effect. But reviewing my acupuncture textbooks there was a great disillusion. The table below shows that the Chinese approach is by far less psychological and emphasizes mainly on the physical aspect. Deadman/Al-Kafaji: According to the Essential Questions the five outer Bladder points level with the five zang back-shu points drain heat from the five zang, an action shared by the back-shu points.

Table 5: Assignments of the Five Points of the Souls to Mental, Psychological or Emotional Problems
Exterior BPoint Bl 42 po hu (Door of the Corporeal Soul) Maciocia: Foundations Mental aspect: the pont is associated with the corporeal soul po, which referring to the mental-spiritual aspect of the lung. Therefore Bl 42 is used for emotional problems, related with the lung, primarily for depression, grief and sorrow. The point has a pronounced effet in calming the mind and it nourishes qi, whenever it has been used up by a longer lasting phase of depression or grief Invigorates the spirit via essence jing, which is nourishing the brain. Thus it promotes the power of memory and clears up the mood, primarily after a long phase of illness The point is primarily used for emotional and psychic problems, referring to the heart. Optimum use is together with Bl 15, especially for anxious vexation, sleeping disorders and depression Roots the ethereal soul hun6. We use this point for emotional problems, related to the liver, including depression, frustration and long lasting grudge (Groll) Platsch Psychosomatik/ 5E Is linked to the psychic and emotional properties of the lung network (disturbances of body perception, oversensitivity, pain and loss of rhythm of life) Li Ding 0 CAM 0 Deadman/AlKafaji Three corpse possession disorder Liu Gongwang Referring to Bl 13 fei shu: Mental Diseases: Manicdepression, epilepsy and clonic convulsion

Bl 43 gao huang (Vital Region Shu)

Calms the spirit shen, indicated for palpitations, sleeplessness and poor memory

Poor memory, seminal emission

poor memory

calmes the spirit

Amnesia, sleeplessness, vertigo, dizziness

Bl 44 shen tang (Hall of the Spirit)

Bl 47 hun men (Gate of the Ethereal Soul)

Bl 49 yi she (Abode of Thought)

Strengthens the mental aspect of the spleen, i.e. memory, concentration and absorbing capacity

Links with the spiritual heart (for spiritual desire, interior vacuum, the feeling of being isolated/ separated with grief, depression, lacking impetus, rage and fear Regulates aspects of individual consciousness and coordinates interior and exterior world (for disturbances of the ego, selfconfidence, lack of coordination, decisiveness, sleeping disorders and nightmares Prevents unproductive thoughts

Calms the mind

Vexation, insomnia

Mental diseases, removes stagnation of liver qi

~ via regulation of the liver qi and soothing of the sinews

Referring to Bl 18 gan shu: mental diseases, epilepsy

Spleen problems and those disorders associated with the emotions

0/ wasting and thirsting disorder

Maciocia calls hun the wandering soul

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Exterior BPoint Bl 52 zhi shi (Residence of the Will) or jing gong (Palace of Essence)

Maciocia: Foundations Strengthens the powers of will and decision: both of them are mental-spiritual phenomena linked to the kidney. Very useful for the treatment of various forms of depression, combined with disorientation and lack of willpower and thus lack of mental strength of selfhealing

Platsch Psychosomatik/ 5E Tonifies and stores essence and willpower (for deficiency of endurance, determination caused by lack of willpower)

Li Ding 0

CAM 0

Deadman/AlKafaji 0

Liu Gongwang Insomnia, amnesia, dreaminess

Shen, Acupuncture and Herbal Therapy7

The precondition for mental peace, concentration, normal perception and behavior and peaceful sleep are: harmonious qi-flow (the task of the liver, easily disturbed by emotional irritation) and the rooting of the five shen to their associated organs. Acupuncture invigorates the qi flow and thus may have a pacifying effect in case of qi stagnation caused by emotions or removable impediments, emphasizing on the expression removable. On the other hand shen, as a very volatile substance, is easily moved by acupuncture. So especially in the case of severe neurotic or psychotic conditions be careful not to upset shen still more. Among the remedies the Bupleurum formulas are very efficient in harmonizing the flow of liver qi. Xiao chai hu tang minor Bupleurum decoction is the most-sold remedy in Japan to help escape from the very tight conditions. But even Bupleurum formulas can not be effective if there is a different underlying pattern. E.g. neither acupuncture nor harmonizing remedies are effective if the qi stagnation is caused by one of the secondary pathogens static blood and phlegm. TCM differentiates the latter into non substantial and substantial phlegm. Substantial phlegm shows up as sediments like stones or bone appositions accompanying arthrosis. This sort of phlegm is a very substantial impediment for acupuncture and it has to be re-transformed into the removable substance it was made from (i.e. dampness or liquid) by internal medication, e.g. the very simple formula er chen tang decoction of two aged drugs, i.e Citri reticulatae Pericarpium (chen pi or ju hong) and Pinelliae Rhizome (ban xia). On the other hand non-substantial phlegm may irritate shen by clouding and deforming the sensory perception of reality, thus causing psychosis. There are special formulas for clearing the orifices, specifying on the reason of the misting (heat, cold, phlegm). Among the most effective remedies are Acori tatarinowii Rhizome (shi chang pu) and the heart nourishing herb Polygalae Radix (yuan zhi), which has the nice side effect of transforming phlegm and opening the orifices of the heart. Repletion heat can cause heavy irritation of shen, resulting in day- and nightmares, vexation and even coma. Of course repletion heat has to be eliminated by reducing acupuncture techniques or cooling and guiding out medication. Gypsum (shi gao) is a very cold remedy and Rhei Rhizoma (da huang) is purging. Another reason for mental irritation and disturbed sleep is food stagnation, frequently caused by overeating. In this case acupuncture at Stomach 44 may work as well as digesting herbs, e.g. food stagnation relieving herbs in bao he wan Harmony preserving pill. If mental irritation is caused by lacking of substances, like cooling yin or calming blood, a different approach is indicated: The lacking substances have to be replenished. In other words: Feed the body with what the lacking substance can be made from. According to TCM theory acupuncture can move qi and remove pathogens from the bodys surface but can not produce substances like yin or blood immediately; it can only reduce yang to stop it consuming yin.
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Bensky: Materia Medica 2004, Scheid/Bensky et alii: Formulas

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Nevertheless, applied over a longer period, it can stimulate the producers of qi, blood and yin (stomach, spleen and kidney). One of my favorites in this category is the qi and blood tonifying formula: Gui pi tang Return Spleen Decoction: Tonifying qi: containing the whole formula si jun zi tang Tonifying blood: Astragalus und Angelica sin. with pronounced blood producing and invigorating effect Calming the spirit: Polygalae Radix yuan zhi and Longan arillus long yan rou Substances helping digestion: Saussureae Radix xiang mu and Zingiberis Rhiz. Trecens sheng jiang Apart from these basic conditions there are two different techniques to calm an irritated shen, resembling the possibilities to keep a teenager at home: One possibility is to make it very comfortable for the shen to stay in its respective organ by nourishing its qi, blood and yin. The specific substances are summarized under the category of heart nourishing and shen calming herbs, e.g. Ziziphi spinosae Semen (suan zao ren), Longan Arillus (long yan rou), Biotae Semen (bai zi ren), Polygalae Radix (yuan zhi) etc. The second possibility becomes actual if shen is gravely irritated so that the condition is close to psychosis: Heavy settlers, which hold the spirit down, have to be used, e.g. Fossilia Ossis Mastodi (long gu), Ostreae Concha (mu li), Ferri frusta (sheng tie luo), Margarita (zhen zhu) and mother of pearl (zhen zhu mu) etc. There are special formulas for any abnormal mental condition, working amazingly well. One of my favorites is a very simple prescription, which proved to be most efficient in treating hysteria, neurosis and even the early stage of schizophrenia: Gan mai da zao tang licorice, light wheat and Chinese date soup, or to say it a bit more expertly decoction. Although the single ingredients almost look like foodstuff and none of them is a spirit calming drug, together they manage to nourish the heart, calm the spirit, harmonize the digestive system and relax hypertonicity.

Summary
In contrast ro the Christian theory of one unique immortal soul, the Chinese theory focuses on five shen souls or spirits, the chief of which is the shen of the heart. The five souls are stored in the five solid zang organs, where they only stay if there is no irritation by pathogens or emotions. Mental peace clinches on the even qi movement and the solid attachment of the five shen to their related organs. It is the task of the liver to keep the flow of qi and blood smooth and easy. Some emotions work on the qi flow and thus may disturb the liver in fulfilling its task. Furthermore the frequently necessary suppression of emotions may induce liver qi stagnation, respectively liver qi depression, an expression which is sometimes used as a synonym for liver qi stagnation. Longer lasting, this condition can manifest as depression in the psychological sense of the expression or as other emotional disturbances, i.e. neurosis, hysteria and even psychosis. Acupuncture is very helpful stimulating the flow of qi. Nevertheless the reason of any qi stagnation has to be found and removed. Otherwise acupuncture can aggravate already given symptoms in this case, because substantial impediments have to be removed by medication before acupuncture. Otherwise the invigorated qi movement can cause more pain because it is blocked. Another condition requiring medication before acupuncture is qi deficiency. To obtain an acupuncture effect there must be enough qi to be moved. Summarizing I dare saying: My personal impression that the Chinese approach to psychic conditions goes via the physical aspect, was confirmed by the analysis of the five points named in accordance with the five shen, situated on the lateral branch of the bladder channel on the back: While authors outside China enthusiastically emphasize on their mental aspect,

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10

Chinese textbooks for foreigners give absolute priority to their effect on physical conditions. From the practical point of view, applied TCM can not replace modern psychotropic drugs totally. Used with profound background knowledge of TCM and respective precaution acupuncture and Chinese Herbal Therapy have amazing effects in treating psycho-emotional abnormalities without causing negative side effects and therefore can be warmly recommended for the treatment of psycho-emotional disorders.

References
Bensky D./Clavey S./ Stger E. (2004, Erstauflage 1986) Chinese Herbal Medicine Materia Medica, 3rd Edition 2004. Eastland Press Incorporated, Seattle, Washington. ISBN: 0-939616-4-24 Cheng Xinnong (Hg.) (1987) Chinese Acupuncture and Moxibustion. Foreign Language Press, Beijing. ISBN: 0-8351-2109-7, 7-119-00378-X Deadman P. / Al-Khafaji M. with Baker K. (1998) A Manual of Acupuncture. Eastland Press # D Vista, California USA. first published by Journal of Chinese Medicine Publications (1998). ISBN 0 9510546 7 8 Feit R. / Zmiewski P. (1989) Acumoxa Therapy Volume I. Paradigm Publications, Brookline, Massachusetts. ISBN: Vol I: 0-912111-22-4; Fruehauf H: All Disease Comes From the Heart: The Pivotal Role of the Emotions in Classical Chinese Medicine. Found under http://www.scribd.com/doc/17849966/Emotions-Fruehauf Fruehauf H: http://www.itmonline.org/5organs/5organs.htm Li Ding (1991) Acupuncture, Meridian Theory and Acupuncture Points. Foreign Language Press, Beijing. ISBN: 0-8351-2221-2 and 7-119-00405-0 Liu Gongwang (1998) Acupoints and Meridians. Huaxia Publishing House, Beijing (first edition 1996), ISBN: 7 5080 1429 4 Liu Yanchi (1988) The Essential Book of Traditional Chinese Medicine. Volume I and II. Columbia University Press, New York. ISBN10: 0231065183; ISBN13: 9780231065184 Maciocia G. (1994) Die Grundlagen der Chinesischen Medizin. Verlag fr Traditionelle Chinesische Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. (Englische Erstausgabe 1989). ISBN: 3-92734407-9. A Translation of Maciocia G.(1989) The Foundations of Chinese Medicine: A Comprehensive Text for Acupuncturists and Herbalists, Churchill Livingstone, London Maciocia G.(1997) Die Praxis der Chinesischen Medizin. Verlag fr Traditionelle Chinesische Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. (Englische Erstausgabe 1989). ISBN: 3-927344-17-6 Platsch K-D. (2005) Psychosomatik in der chinesischen Medizin. Elsevier GmbH, Urban & Fischer, Mnchen. ISBN:3-437-56111-1 Platsch K-D. (2009) Die fnf Wandlungsphasen: Das Tor zur chinesischen Medizin. Elsevier GmbH, Urban & Fischer, Mnchen. ISBN:3-437-56711-7 Scheid V. / Bensky D./ Ellis A. / Barolett R (2009) Formulas and Strategies, 2nd Edition. Eastland Press, Seattle, Washington, USA. ISBN:978-0-039616-67-1 Xie Zhu-Fan/ Lou Zhi-Cen/ Huang Xiao-Kai (1994) Classified Dictionary of Traditional Chinese Medicine. New World Press, Beijing. , Beijing. ISBN: 7-80005-226-5

Abbreviations
Abbreviation Bensky Materia Medica 2004 CAM Class Deadman /AlKhafaji F/Z Fruehauf Fruehauf Reference Bensky D./Clavey S./ Stger E. (2004, Erstauflage 1986) Chinese Herbal Medicine Materia Medica, 3rd Edition 2004. Eastland Press Incorporated, Seattle, Washington. ISBN: 0-939616-4-24 Cheng Xinnong (Hg.) (1987) Chinese Acupuncture and Moxibustion. Foreign Language Press, Beijing. ISBN: 0-8351-2109-7, 7-119-00378-X Xie Zhu-Fan/ Lou Zhi-Cen/ Huang Xiao-Kai (1994) Classified Dictionary of Traditional Chinese Medicine. New World Press, Beijing. , Beijing. ISBN: 7-80005-226-5 Deadman P. / Al-Khafaji M. with Baker K. (1998) A Manual of Acupuncture. Eastland Press # D Vista, California USA. first published by Journal of Chinese Medicine Publications (1998). ISBN 0 9510546 7 8 Feit R. / Zmiewski P. (1989) Acumoxa Therapy Volume I. Paradigm Publications, Brookline, Massachusetts. ISBN: Vol I: 0-912111-22-4; Fruehauf H: http://www.itmonline.org/5organs/5organs.htm Fruehauf H: All Disease Comes From the Heart: The Pivotal Role of the Emotions in Classical Chinese Medicine. Found under http://www.scribd.com/doc/17849966/Emotions-Fruehauf

C:\Users\Stefan\AppData\Local\Microsoft\Windows\Temporary Internet Files\Content.Outlook\12CIDO8N\EmotionsFiveSoulsAndTheirSpecificAcupuncturePoints.doc

11

Abbreviation Li Ding Liu Gongwang Liu Yanchi Maciocia: Foundations

Maciocia: Practice

Platsch 5E Platsch Psychosomatik Scheid/Bensky et al: Formulas

Reference Li Ding (1991) Acupuncture, Meridian Theory and Acupuncture Points. Foreign Language Press, Beijing. ISBN: 0-8351-2221-2 and 7-119-00405-0 Liu Gongwang (1998) Acupoints and Meridians. Huaxia Publishing House, Beijing (first edition 1996), ISBN: 7 5080 1429 4 Liu Yanchi (1988) The Essential Book of Traditional Chinese Medicine. Volume I and II. Columbia University Press, New York. ISBN10: 0231065183; ISBN13: 9780231065184 Maciocia G. (1994) Die Grundlagen der Chinesischen Medizin. Verlag fr Traditionelle Chinesische Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. (Englische Erstausgabe 1989). ISBN: 3-927344-079. A Translation of Maciocia G.(1989) The Foundations of Chinese Medicine: A Comprehensive Text for Acupuncturists and Herbalists, Churchill Livingstone, London Maciocia G.(1997) Die Praxis der Chinesischen Medizin. Verlag fr Traditionelle Chinesische Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. ISBN: 3-927344-17-6 (First Published in English: Maciocia G (1989) The Practice of Chinese Medicine: The Treatment of Diseases with Acupuncture and Herbal Therapy. Platsch K-D. (2009) Die fnf Wandlungsphasen: Das Tor zur chinesischen Medizin. Elsevier GmbH, Urban & Fischer, Mnchen. ISBN:3-437-56711-7 Platsch K-D. (2005) Psychosomatik in der chinesischen Medizin. Elsevier GmbH, Urban & Fischer, Mnchen. ISBN:3-437-56111-1 Scheid V. / Bensky D./ Ellis A. / Barolett R (2009) Formulas and Strategies, 2nd Edition. Eastland Press, Seattle, Washington, USA. ISBN:978-0-039616-67-1