Willmont Dennis. - The Twelve Spirit Points of Acupuncture - Beyond Symtomatic and Preventive Healing PDF

The Twelve Spirit Points
Of Acupuncture
is Willmont
This book is dedicated to the Ancient Ones without whom this book would not exist.
Acknowledgments
I would also like to thank my associates for their support in writing this book including Nancy
Sposato, James P. Doyle, Janis Ciuba, Barbara Blanchard, Tom Riihimaki, Kyung Riihim^ki, Jackie
Goggin, all of my Shiatsu/Acupressure students, my patients, my parents June WebstCT and George
v, Willmont, and my wonderful children: Jud, Georgia, Osiris, Carenna, and Brian;
God Bless you all.
Dennis Wilimont
TTb€ Tw e 丨ve S p irk Points
G r2 J
Misceilaneoas Points: Front View
Miscellaneous Points: Rear View
Miscellaneous Voints: Side View
The Twelve Spirit Points: Table o f Contents
Table of Contents
The Twelve Spirit Points of Acupuncture.......................................................................................................................... 1
Incarnation of the Spirit.......................................................................................................................................................1
The Shen/Spirit and Related Terms....................................................................................................................... 4
Shen/Spirit ...............................................................................................................................................................5
JVng/Essence 精 ......................................................................................................................................................„„.5
Jingshen 精神 ............................................................................................................................... 5
Shenming 袖明 ............................................................................................................................................................ 6
Xt'ng/Human Nature ................................................................................................................................................6
Q/zig/Emotion ..................................................................................... 6
X/n/Heart/Mind A'}.......................................... 6
MinsfDcsXxav an .......................................................................................................................................................... 7
AVffg/Form 形 ........................................................ 7
GW/Demon 钜 ......................................................................................... 7
Methods of Application For Acupuncture......................................................................... 7
DSummarv of Individual Points....................................................... ,.8
2)The Twelve Spirit Points....................... /..............................................................................................................13
3) Stage................................................................................................................................................................... 14
4) Heaven/Earth/Man............................................................................................................................................. 15
Essential Oils for the Twelve Spirit Points............................................................................. :.......................... 16
Oil Summary：Single O ils......................................................................................................................................... 17
Roman Chamomile ................................................................................................................................................17
Oil Summary：Blends.................................................................................................................................... 20
Cv8. Shenaue "Spirit Deficieacv/Spirit TowerT,.................................................................................................. 24
The Vortex of Creation..................................................................................... 24
Look-out Tower of the Heart................................................................................................................................27
Matter and Spirit Combine...................................................................................................................................28
Destiny in the Daodeiing......................................................................................................................................29
Destiny and Human Nature. Shen/Spirit and Jing/Esseace................................................................................ 31
Indications................................ 32
Gv6, 丰由宗.“Spirit Ancestor.” ..........................................................................................................................34
Prenatalôstnatal Transition................................................................. 34
Skin Troubles of the Palm and Sole....................................................................................................................35
Stability in Transition.........................................................................................................................................^36
The Yellow Court................................................................................................................................................. 38
Transformation of the Shen/Spirit.......................................................................................................................41
Indications............................................................................................................................................... ':..42
Cvl5 ^Spirit Transmitter'1Shenfu ......................................................................................................................... 44
Polarity Stasis and the Congealation of O i.................................................................................................. i 44
Jade and the Immortality of the Spirit................................................................................................................ 45
Jade in Chinese Alchemy......................................................................................................................................47
Jade: King of the Heart.........................................................................................................................................49
Kan and Li.................................................................. 51
Alchemical Transformation................................................................................................................................. 53
The Mysterious Cavity......................................................................................................................................... 54
The Yellow Court.................................................................... 55
The Pre and Postnatal G ate................................................................................................................................. 57
Luo Point of the Conception Vessel...................................... 59
Source Point of the Gao................................................................ 60
Incurable Disease..................................................................................................................................................62
The Double Passes................................................................... 63
The Fat of Crabs....................................................................................................................................................... 64
Mu Point of the Pericardium............................................................................................................................... 64
Indications............................................................................................................................................................. 66
The Twelve Spirit Points: Table o f Contents
8
6
G13 “Root of the Spirit” Bg似本袖 ...................................................................
:
6
8
“Root o f the Spirit” in the Lingshu...........................................................
6
8
Section One........................................................................................................
7
2
Section Tw o.......................................................................................................
7
3
Section Three.....................................................................................................
T
4
Role o f the Gail Bladder in the “Rooting o f the Spirit”.........................
7
::
7
“Original Spirit” .........................................................................................
7
7
Comparisons......................................................................................................
0
8
Location..............................................................................................................
1
8
Bridge Between the Sacred and Profane.........................................................
3
8
Stages of Training................... ..........................................................................
8
5
Indications...................................................................................................
:
8
8
K23 ^Spirit Altar/Spirit Domain/Spirit Seal'5Shenfen^ .............................
8
8
Altar of the Soil...........................................................................................
8
: : : : : : : : : :
9
Boundary Disorders: Lv4 and the Related Points Sp5, St41, and G40,
9
2
The Ancestral Tem ple................................................................................
9
2
9
Authorization to R ule.............. :•................................................................
3
0
Cosmic Claim..............................................................................................
4
-
Creating a Sacred Space............................:...............................................
5
9
The Feng & Shan Sacrifices..................................................................... .
6
9
The Cultivation o f V irtue......................................................................... .
7
9
Spirit Seal................................................................................................... .
9
9
S
Summ ary.....................................................................................................
G24 ^Spirit Brightness^ Shensuans ....................... ....................................
l l Q ^ o ^ l l l l l l l l c s l1
0
o
“Spirit Brightness” Sheneuang 神光 . ...................................................... .
0
3
“Sun and Mooru” Rivue 日冃 ....................................................................
3
The Gall Bladder ^Pivot^: Connections to the Kidney and Heart.............. .
6
Curious Organ....................................................................................................
8
Polarities of Yin and Yang ：Gall Bladder and Heart .................................. .
9
Mutual Union of Yin and Y ang...................................................................... .
1
Union o f Yin-Yang in Chinese Alchemy........................................................
1
2
The Gall Bladder as Matrix for the Shen/Spirit..................................... .
1
3
The Conversion of L ig h t...........................................................................

6
1
Gall Bladder 24 in A ction........................................................................ .
9
B39 "Spirit B ^rY hentang .........................................................................
1
9
Ancestral Hall..............................................................................................
1
9
Psvcho-Emotional Transformation.................................................. ....... 2

0
Indications..................................................................................................
1
G vl 1: Shendao m ^ S v i n t Path/Spirit RoadM......................................................

2
1
Description.................................................................................................
History 122
3
Philosophy..................................... .........................-............................. .
Function 125
l
2
7
The Poisoning o f the Heart.......................................................................

7
Corruption bv W orm s...................................................................................... 2

-
2
8
Gu Poisoning....................................................................................................
2
8
Gu Syndrome....................................................................................................
2
9
C ause.................................................................................................................
3
0
The Path of Dem ons........................................................................................

3
1
Family Karma in the Yiiins ..............................................................................

3
5
The Innocuous Wind: Messenger o f Dao. or Demon in Disguise..............

1
3
7
Applications...............................................................................................
4
3
l
K25 “Spirit Storehouse” 袖藏 ................................................................

4
3
Grounding in the H eart..............................................................................

4
^
!
-
God o f the Center......................................................................................
The Twelve Spirit Points: Table of Contents
4
5
1
■
Indications..........................................................................................................
: 1
7
4
Gv24 ^Spirit Courtyard^ Shentins 神底.................................................... .................. .
4
1
7
♦
Descent and Return of the Shen/Spirit...........................................................
4
1
8
*
Secular and Religious Use of the Courtyard.................................................. ■
•
4
1
8
■
•
•
Architectural Terms Used in the Names o f Acupuncture Points................
••
■
•
■■
5
1
■
l
*
-
0
■
■
Pre and Postnatal Junction...............................................................................
5
1
2
Indications.............. ...........................................................................................
J
■
•
5
5
<3v23 “Spirit Hall” Shentang 袖堂*.................................................................................
5
1
5
Gv23 and the Ancestral H a ll.......................................................................... .
6
1
5
l
Ancestors as Heavenly B odies........................................................................
5
7
l
The Star Spirits........................................................................................................
5
9
l
The Milkv W av........................................................................................................
6
1
l
*
The Meaning o f “Upper Star” in Ancient Chinese Astrononlv .. .......................
6
1
l
•
Gods in the Constellations.................................................................. ...................
•♦
•
6
2
l
•
♦•
■•
Connection to G 13...................................................................................................
♦■
■
6
3
♦
•■
1
'
'
The Chommai and the Shen/Spirit........................................................................
6
8
1
K22: Dance of the Shaman K in g ...........................................................................
1
7
1
o
Mingtang: Hall o f Light....................................................................................
7
0
The Divine Connection............................................................................ ..............
J 1
7
2
History in M edicine.................................................................................................
7
2
History in Chinese Culture......................................................................................
1
7
5
•
•
1
The Great O ne................................................................................................... ■
•
7
7
A Cultural Legacy....................................................................................................
1
7
9
•
•
Effortless C ontrol.....................................................................................“ ......
1
8
J l l l l l
■
■
2
Li/Appropriateness....................................... ....................................................
Virtue 185
6
8
Simplicity..................................................................................................................
1
8
7
Transformation of the Shen/Spirit...................................................................
4
^
1
9
0
2 2 2 •
Retreat Into the Sacred Realm .........................................................................
3
Ghosts 193
9
1
2 2 2 2• • • • • • • • • •
Indications..........................................................................................................
4
9
«
The Unification o f Opposites..................................................................................
4
9
Ruling the Internal and External W orlds..............................................................
5
9
Fulfilling Destiny.....................................................................................................
5
9
Intuition....................................................................................................................
8
9
Heart 7 .. ............................................................................................................................
9
1
8
Shenmen 丰由 “Spirit Gate” ...........................................................................
9
The Door Gods; Mindfullness as Protection......................................................... 9
2
^
Zhongdu 由都 “Central Capital” ..................................................................... o
^
0
:: 2 2 2
Universal Center......................................................................................................
0
1
Shen/Spirit Cultivation in the Daodeiins ................. ............................................

0
3
The Heaven and Earth Split....................................................................................

> *
^
4
Ancient Chinese Capitals........................................................................................

0
5
•- 2 2 2
Centrality of the Shen/Spint in the N eiiins ...........................................................

^
6
> « «
Centering o f the Heart.............................................................................................

2
0
6
Ruizhong 銳中 “Center of Zeal” ........................................................ ...........

2
0
7
Duichong 發衛 “Open Highwav/Highwav of Jov/Highwav of Exchange” .

0
7
•
Pleasure and Jo v ..................................................... ................................................

^
9
« *
Fire and W ater Polarities o f the Heart Meridian..................................................

1
0
Jov in the Yiiins .......................................................................................................

2
1
• •
Indications.........................................................................................................
1
7
Glossary......................................... ...................................................................................
1
3
«
Index..................................... ..................................... .......................................................

2
6
•
References........................................................................................................................
Incarnation of the Spirit
The Shen/Spint was considered to be the most important aspect of ancient acupuncture. According to
Chapter 8 o f one o f die first two classics o f acupuncture, the Lingshu:
4to f necessity, acupuncture must first be concerned with its root in 5A^w/Spirit
Faw/a z/w/a 沾e /i凡剌之法先必本干神广1
The understanding and use o f archetypal patterns was also fundamentally important to early acupuncturists. These
patterns were o f strategic symbolic value, and were highly developed in astronomy, astrology, Yijing divination and
philosophy, philosophy itself, religion, politics, numerology etc. There was no part o f the early Chinese culture that
di3 not place great value on these disciplines. Numbers symbolized energy patterns thought to be the cosmic
templates from which material form condensed. For example, 12 is the number o f the zodiac in Heaven and is
reflected in the energy meridians o f the body in Man. The zodiac is the Qi template for the meridians o f the body,
which then become the template for physical structure, Xing/Fonn.
The base note of 12 is 3, i.e., 1 + 2 = 3. 3 is the number of the harmony and balance between Yin and
Yang. Yin and Yang are ancient Chinese concepts signifying the polar nature o f the universe. Yin ^ depicts the
shady side o f a hill, and signifies that which is dark, cool, receptive, and feminine, while Yang ^ depicts the sunny
side o f a hill, and signifies all that is bright, warm, active, and masculine. The interplay between them is crucial to
understand Chinese thinking in general, and especially its philosophy, medicine, and martial arts. Yin and Yang are
said to originate from>m the
1 origi i-material emptiness o f the universe, and is part o f an intermediary state called
calm o f Pattem/Templates which set the material world into motion.
The Shen/Sph pirit also corresponds to the number 3 symbolism because it is the Yang animating principle
from Heaven that originates before the separation o f Yin and Yang, and also follows the spiral of Yin-Yang
transition into the world of form. In other words, the Shen/Spiiit also reflects the balance of Yin and Yang because
it follows their changes in and out of existence. Therefore, the numbers 3 and 12, represent the Pattem/Template for
the sacred Shen/Spirit 3 symbolizes the Shen/Spixit in Heaven and the Former Heaven realm prior to creation,
whereas 12 symbolizes the Shen/Spmi active within the physical world.
In contrast, the number 13 symbolizes materiality and disintegration, i.e., 1 + 3 = 4, the number of the Ten
Thousand Things in the Daodejing, In all cultures, 13 is the number of the lunar months, and is associated with Yin,
darkness, disintegration, and,, in ancient China, the /ô/Iiistinctual Soul. The numbers 4 and 13, therefore, symbolize
the number/pattem o f the mundane world. 4 symbolizes the positive aspect o f the creation of the world. Creation in
the world follows the law, awhat has a beginning, has an e n d /' Birth and death, creation and destruction, are two
aspects of the same cycle. The number 13 symbolizes the connection between these two aspects, and places special
attention to the Yin aspect. In ancient Chinese myth, the creation of the world takes place in 13 stages paradoxically
through the disintegration of the first world being, Pan Gu. According to the Wuyun linian jiy his:
1. “breath became the wind and clouds;

2. his voice became peals o f thunder;
3. his left eye became the sun, his right eye became the moon;
4. his four limbs and five extremities became the four cardinal points and the five peaks;
5. his blood and semen became waters and rivers;
6. his muscles and veins became the earth's arteries;
7. his flesh became fields and land;
8. his hair and beard became the stars;
9. his bodily hair became plants and trees;
10. his teeth and bones became metal and rock;
1L his vital marrow became pearls and jade;
12. his sweat and bodily fluids became streaming rain; and
13. all the mites on his body were touched by the wind and were turned into the black-haired people/
The number 13 symbolizes the shell of matter enclosing the activating light o f Shen/Spixit. This idea can be
traced back to the Shang dynasty (ca. 1500-1027 BC) where diagrams based on the number 13 that are precursors to
the Magic Square of the I-ching have been found. According to Schuyler Cammann,
The Twelve Spirit Points: Incarnation of the Spirit
4tIt has been suggested that both diagrams [i.e., the Former and Latter Heaven Trigram sequences] have
been derived from a larger diagram of thirteen digits， which was probably known to the people o f the Shang
dynasty.’，3
The Magic Square is an ancient diagram from which the 8 trigrams of the Yijing were derived. It was comprised of
nine squares, 8 on the periphery and one in the center. Each square was assigned a number so that the sum o f any 3
consecutive squares equaled 15. The central square was considered the neutral balance. The surrounding eight
symbolized the 8 trigrams.
The Magic Square of Nine

4 9 2
3 5 7
8 1 6
Durjng the Shang dynasty, the Magic Square of Nine had four additional squares at the diagonal corners* making it a
Square of Thirteen. These additional numbers at the four comers symbolize the forces o f materiality holding the
active forces of life within.
The Square of T hirteen

10 11
4 9 2
3 5 7
8 1 6
12 9 8 7 13
The number 13 represents the struggle between these two forces, the Yin and the Yang, for the maintenance
of life. The Shen/Spint enters the material world in order to animate its growth, and orient its direction to Heaven
where it originated. The material world gives form to the Shen/SpiiiU and stabilizes it within a fixed position. It also
forms an obstacle which the S/^n/Spirit must overcome. The number 13 is like the sun in the center o f the zodiac
affected by the power o f darkness which kills the light and strength o f the sun during the shortest day o f the year.4 ^
The ancient Chinese expressed this idea through their expression •年申鬼， a binome comprised of the
5/ien/Spixit and Gwi/Demon. This idea surfaces in early acupuncture through a famous treatment by Sun Simiao
(581-682), the Tang dynasty author of the One Hundred Golden Ducat Prescriptions. This prescription for manic
behavior is called the ^Thirteen Ghost/Demon Points,s, a formula for treating disturbance between these two Yin and
Yang forces of creation at war within the human Body/Mind. This life and death struggle, symbolized by the
number/pattem of 13, is also mentioned in the Daodejing:
<(As soon as one springs into Life, one enters Death

C7iM5/^/ag nwz.出生入死.
There are Thirteen followers of Life

S/ie/ig z/i/ m 生之徒十有三，
There are Thirteen followers of Death

5/ zhi tu shiyousan
When a living person moves into the realm o f Death, his followers are also Thirteen
从亡叩，你 i宕z / z f 似n 人之生，動之死地，亦十有三.
What is the reason for this

Fuhegu 夫何故？
Dennis Willmont © November, 1999; All rights reserved.

It is because one is too generous with Life

Yiqi shengsheng zhi hou 以其生生之厚•
It is heard that one who is proficient at living Life

GazVen j/ia/w/ie丨办抓宕z/ie蓋聞善攝生者，
Meets with no wild buffaloes or tigers in his travels

Lingxing buyou sihu
And comes out of the military without suffering firom shields and weapons
Erjim i?u beijiabing 人軍不金甲兵•
For him the buffalo finds no place for his horn

沿而《〇9抑〇兕無所投其角，
The Tiger finds no place for his claw

ZfW 扣 /1如走無所其爪，
And weapons find no place to slay

所叫 ivHJMOjyong 兵無所容其刃.
What is the reason for this

*聊夫何故？
It is because he (i.e., the Realized Man, Zhenren f l A ) has no place for Death within him
打奶、，
《5!_也以其無死地!”5
： conti
and the four limbs,6(9+4=13)) th thee tprimary ôrgans" through which we perceive and deal with the material world. In
the Daodejing, what makes the Realized Man invulnerable to attack is the predominance o f his 5A^/j/Spirit over the
Gw//Demon. Because the Heart of the Realized Man is empty, it can then be filled with Shen/Spint Because he is
filled with 5/ien/Spirit， there is “no place for Death within him_”
Disorders blocking the expression o f the ShenISpirit are, therefore, treated by the Gu//Demon points
including those of Sun Simiao's ^Thirteen Ghost Point treatment. However, when the 5/ie/z/Spirit is disturbed from
internal causes, one should use the S/i^n/Spirit points. There are twelve of these points which, in deference to the
ancient classical C!hinese tradition, can be called the (Twelve Spirit Points."
O f all the 892 acupuncture point names for the 362 points along the 14 channels of acupuncture, there are
exactly 12 points that contain the CWnese word 5/ie«/Spirit. Considering that there are 529 words used in these '■
names, and since all o f these names have at least two words, this occurrence is significant. Nevertheless, as a group
of points, the 'T w elve Spirit Points" was not created by any single person. Only one of these points, H7, was .
mentioned as a 5/ien/Spirit point in the Suwen, By the time of the Jiayijing, Huang Fumi added only seven more:
Cv8, K23, G13, G vl 1, B39, K25, and Gv24 to make eight in all, in order to make them correspond to the number o f
trigrams of tiie Yijing. Four more points were added by the time of the Zhen Qiu Da Cheng (1573-1620): Gv6,
C vl5, G24, and Gv23 to comprise the 12 in total we have today in order to conform to the numerological pattern of
the S/*en/Spirit.
Another way to look at the energetics of the numerological pattern 12 is 3 x 4 = 12 which symbolizes
5/*en/Spirit, i.e., 3t materialized, i.e., 4. Looking at the pattern this way, the SAen/Spirit materializes into the physical
body in four stages, with each stage having three aspects, Yin, Yang, and Balance. The first stage, which can be
called Înception,Mis where the ShenlSpmt enters the body at birth. Cv8, the acupuncture point at the navel, is the
first point of this stage. The second stage, Înstallation,Mis where the Shen/Sphit starts to integrate with the physical
in the area of the chest. The third stage, ''Establishment/* is where the Shen/Spint fully enters into the body, andi secures
s
its residence in the Heart. The fourth stage, ^C onnection,is where the Shen/Spint reaches out into the physical1 l world
to fulfill its Destinyr through
1 lthe
th Body/Mind and senses.
Each o f these four stages represents a progression in which the 仍抓仰池 integrates more and more fully tully
the physical as it moves back and forth through the cycles of Yin and Yang. The points the Shen/Spm t uses to
Dennis Willmont © November, 1999; All rights reserved. 3

accomplish this integration are all on meridians that serve this end_ It uses six points of the Conception Vessel and
Governing Vessel to connect the main circuits of Yin and Yang: Cv8, C vl5, Gv6, G vl 1, Gv24, and Gv23. It uses
four points associated with the Kidney and Heart, K23, 25, B39, and H7, in order to balance the Shaoyint and
harmonize MingfD^stiny with XingfHuman Nature so that there can be an integration of personality on the levels of
both the sacred and profane. Finally, it uses two spirit points of the Gall Bladder, G24 and 13, in order to more
completely ground die Shen/Spirit into the body, and to moderate the connection between the S/i^/i/Spirit itself and
the Jing/Esscnce which supports it.
F our Stages in the Development of ShenfSpirU
l
Stage M eaning Points
叫此神闕.
l
Cv8 “Spirit Deficiency” Y
in
1 Inception Gv6 “Ancestral Spirit” 細宗.
l
C vl5 4tSpirit Storehouse,*Skenfu # 0 .
l
Y
in
G13 “Original Spirit” 本神.
2 ' Installation K23 (lateral Cvl7) “Spirit Territory” 劭叫命叹神封.
l
G24 “Spirit Brightness” 神光.
Yin
l
Yang
B39 “Spirit Hall” 神堂, as Gv23.
3 Establishment G vl 1 “Spirit Path” 神道.
K25 (lateral Cvl9) “Spirit Storehouse” 神藏_ Yin
l
Yang
Gv24 “Spirit Courtyard” 神庭.

4 Connection Gv23 “Spirit Hall” 邶神堂， as B39.
H7 “Spirit Gate” 抓神 A.
The Shen/Spirit and Related Terms

The Shen/Spisit is part of a group of ten related terms including 7//ig/Essence, Jingshen, Shenming,
X/n^/Human Nature, Qmg/Emotion, Xm/Heart/Mind, M//ag/Destiny, XingIFoxm, and GuifDemon. These ten terms
represent different aspects of the relation of the immaterial Shen/Spirit to the physical world, and can be arranged
firom Yin to Yang accordingly:
YANG <=>SAen/Spirit <=>Shenming « Jingshen <=>Xing/Ruman Nature <=>Qmg/Emotion <=>Xin/Heart/Mind «

Mzng/Destiny <=>/m^/Essence <=>Guf/Demon <=>Xing/Form <=>YIN
The Shen/Spmt itself forms polarities with GuifDemon, as in the Shengui; and with/m^/Essence, as in
Jingshen. It polarizes into Jingshen and Shenming; and stands in polar relation to Xing/H umm Nature and
Afing/Destiny, as well as Qmg/Emotion and X/ng/Form.
Yin*Yang of Shen/Spirit Related Term s

Shenming Shen/Spirit Jingshen
^m g/Em ottons Aff/i容/Destiny
Aln,g/Hu0ian N ature Xing/¥orm
Gui/Ghost
4 Dennis Willmont © November, 1999; All rights reserved.

S^n/Spirit 神
The Shen/Spkit originates in Heaven where it initiates all changes and transformations in the mundane
world. Cosmologically, it is the active self-creating principle connecting the sacred and spiritual realm of Non-being
in Heaven with the profane and material realm of form on Earth. In the human body, the 沒2/Spirit resides in the
heart, where it balances the inner with the outer, and organizes incoming and outgoing influences by taking an active,
responsive, and intelligent role in the relationship it makes with the environment. It moves between all of these poles
without being essentially changed or altered, and remains rooted in Heaven, yet responsive to things on Earth. In
this sense, it is a concrete yet formless essence residing in the human body containing possibilities o f immortality.
Because it also relays elements of the physical in the relation it builds with Earth back to Heaven, it is also
considered that part of the soul accounting for karmic retribution.
The aspect of Shen/Spiht which responds to material things is called the ordinary mundane consciousness,
shishen literally 4tthe S/iert/Spirit become substantial.,t It is obtained at birth and afterwards, and comprises
sense perception, as well as thoughts and feelings. The aspect of 5/ien/Spirit which retains its root in Heaven is the
original consciousness, yuanshen tcW, literally 4<the source of the Shen/Spmt.^ It exists before one is bom as a part
of sacred universal power, but is covered over by ordinary consciousness at birth. The ShenJSpint also bridges these
two forms of consciousness through its function as the unifying force of the personality, symbolized by the emperor
who rules and controls effortlessly through his Virtue of being in the right place at the right time.
The Shen/Spmt rules the Body/Mind from its establishment in the human Heart, mainly through psycho-
emotional activity. It's love of stillness, and equanimity enable it to be objective in its relation to the world where it
is responsible for mental vitality, concentration, attention, focus, intelligence, and clarity of perception. These
qualities enable it to organize the things of life into an individually relevant perspective in accord with Heaven.
Therefore, it awakens and transforms human potential in order to chart ones correct path in life and is, therefore, the
foundation of character. The Shen/Spmt brings perfection to one who listens to it because it contains the voice of
Heaven emanating from within.
The S/ie«/Spirit is in direct contact with the deepest emotions residing within the core of being. These are
one's true feelings normally hidden behind a protective mask. Contact with these inner feelings enables one to
clearly know oneself as well as others. Therefore, it is also able to discern the correct path of intimacy. Because it
can see the truth in oneself, it can see this truth in others, and know where and when to open up, and to what degree.
In this way, it is pure and unobstructed intelligence. On higher levels, it gives one the capacity for intuition and
second sight.
Jfng/Essence 精
Shen/Spmt is the pure aspect of Heaven and /mg/Essence is the pure aspect of Earth. Jing/Esscncc
provides material support to ground the S/i^w/Spirit in the physical body, enabling the Shen/Spixit to embed itself with
the physiology of the organism. Therefore, the /mg/Essence forms the interface between the sentient and non-
sentient, the psychological and the physiological. Because of its grounding influence over the 5A(?rt/Spirit, it both
directs psychological function, and is directed by it.
Jingshen 精神
Jingshen is the physiological aspect of the Shen/Spmt within the human body. In the Latter heaven stage,
the 5/ie«/Spirit connects with Jing/Esstnct in order to contain itself within the physical body, and integrate with
bodily function. Shen/Spirit and JingfEssmce combine to forni Jingshen, which has aspects of both Shen/Spkit and
JingfEssencc. Because it connects with the universality of Dao, in the Huainanzi it was considered, in a similar way
as was the 5/ie/i/Spirit, the immortal part of man, the ^prime causal element from which man proceeds.^ The unity of
Jingshen between S/iew/Spixit and //«^/Essence cannot be separated without causing death where it returns to Heaven
with the Hun soul. The Jingshen is the most refined and subtle part of the soul. It functions in the world through the
positive mental faculties of concentration and alertness and, again like the Shen/Spmt, reflects the world impartially
without retaining any part o f it,
Through its relation to //rt^/Essence, the Jingshen is responsible for establishing a relationship with
Mzn^/Destiny so that Heaven's retribution and rewards will be favorable. Because the Jingshen connects to

/mg/Essence, it relays the character development it undergoes through its relation to Shen/Spiiit to the physical body.
In this manner it passes merits and demerits down to one's descendants, and accounts for psycho-physical karma.
Shenming 神明
Shenming is the Jingshen raised to resonate with the universal aspect o f SAe/i/Spirit Because it has reached
this level of purification, the Shenming has progressed beyond the materiality of //«^/Essence and its associated
attachments to ment
merit or dement.
demerit. It is now that part or
of Jingshen which is exalted to its knowledge ot,
of, and alliance
with, the divine. The Shenming is the ShenfSpinX, having bonded with the physical world through Jingshen, become
one with the divine.
The intelligent qualities of the Shenming are considered to be superior to normal learning, and associated
with intuition, or even metaphysical and mystical knowledge. The refinement of perception attained through
Shenming enables one who has cultivated it to detect and respond to the greatest subtlety. Yet, because it is still
supported by the Jingshen, it also has the ability to effect the material world. The stage represented by the Shenming
is both one of enlightenment, where the Shen/Spiht lives forever, and the ordinary disembodied soul.
Xfng/Human Nature 性
Xf/zg/Human Nature is that aspect o f the Xin/HcBxi/Mmd which contains the Shen/Spiiit which it nourishes.
X//ig/Human Nature is similar to the Original Spirit, yuanshen in that it is also dissipated by the Ordinary
Consciousness, iS/i/从仰實神. Within the individual， the Xf/j/Heart/Mind represents Dao, and the XiV^/Human
Nature represents De. It is the charismatic power that responds naturally and spontaneously to the environment.
Like the Heart o f a child flowing forth into the world, the Xing/Human Nature represents one?s innate, and natural
disposition, one's awareness of the world before any conclusions about it are deduced. It is the substratum when no
feelings are expressed, and what remainif after one’s goodness and not-goodness are removed. It is the true
simplicity and authenticity of self wandering through the everyday world. Easily obscured by lust and desire,
Xing/Human Nature is the objective side of j2/«g/Emotion. Like the 5/je/i/Spirit, it represents one's internal compass
orienting one to their true self, and their Original Nature.
gi’ng/Emotion 情
Qing/Emotion is the lower octave, and subjective side o f Xing/Human Nature. Qing/Emotion desires gain,
whereas Xi/^/Human Nature desires to be considerate of others. 2^^/E m otion is a more materialistic response to
external affairs. It registers external phenomenon according to the internal reality of the person, and suggests paths
toward the fiilfillment of Destiny. It is associated with the 色eart in general， and the other organs in specific where it
takes the form o f the <(Seven Em otions,corresponding to the different internal organs.
AYn/Heart/Mind 心
The Xm/Heart/Mind is the house of the Jingshen , and abode of the S/i^n/Spirit In order to contain the
S/ien/Spirit, its disposition must remain empty of conscious thought, sensory stimulation, passion, and desire. The
openness o f the Xm/Heart/Mind enables one to become consciously aware o f their sunoundings. It is the seat of
psycho-emotional consciousness, and associated with mental states, feelings and affections, and is the center of
intimacy where it provides insight, pleasure and joy, as well as the ability to discruninate between good and evil,
Ming/Dcstiny represents the most basic instructions from Heaven implanted within the most material part of
human beings at birth, the Kidneys. It is unconscious and remains the unknown inner potential that prods one along
in life in order to fulfill oneself in relation to all-that-is.
6 £>ennis Willmont © November, 1999; All rights reserved.

Xing/iorm is the tangible materialization of the world due to the action o f Heavenly patterns through the
Shen/Spiht on the Jing/Es&cncc of Earth.
Gwi/Demon 鬼
The Gwf/Demon is the spirit of matter seeking its own sustenance. Ironically, it is devoted so entirely to
materialistic gain that it is its own undoing. Gw//Demon represents any form o f intelligence, or intelligent entity,
having a destructive influence upon the fulfillment of Destiny.
Methods of Application For Acupuncture

Although there are different ways to use the Twelve Spirit Points, the purpose of using them is to effect the
ten aspects o f Shen/Sphit mentioned above. In general the Twelve Spirit Points are indicated when there is a
problem concerning the responsiveness and intelligence with which one establishes a relation with the environment.
These often take the place of psycho-emotional problems impairing one's perceptions o f themselves in the word, or
of the word itself. The Twelve Spirit Points can be uses when a person is blocked between their ordinary and
original consciousness. This occurs when one is either so caught up in the mundane level of consciousness that they
lose connection with themselves, or when they are so caught up with themselves that they cannot make a realistic
connection with the outside world. They are out of touch with their core o f being, they do not know themselves or
others well, and are usually unable to achieve lasting or functional levels of intimacy in relationships, or any joy and
happiness in life. They are rarely able to be intuitive, so life seems to them an ongoing struggle, and they have
difficulty being in the right place at the right time. ,
The Twelve Spirit Points also help to connect the 5/ien/Spirit w ith/m ^/Essence in order to access and
strengthen the Jingshen. The 5/ie/z/Spirit is dependent upon/i>ig/Essence in order for it to be securely grounded in
the physical body. If the //«^/Essence is weak or unbalanced, the material support it provides to the S/i^/i/Spirit will
be insecure, so that the condition of the S/ie/i/Spirit will falter as well. Jingshen connects the Kidneys and the Heart
so that this connection can become stable. It also connects the 5/ie/j/Spirit to Ming/Destiny so that one can find their
own path in life. It gives them the integrity and character needed to be in right relationship with Heaven so that the
people, things, and events in one's life are supportive to the direction they take. Jingshen also stabilizes
consciousness so that ^he person can realign themselves with Heaven in order to change their relation with their
karma* If a person’s relation to their karma changes, they are less emotionally reactive, and are able to respond more
consciously to it instead. Thus, they are more in control of their lives by the simple virtue of being more fully in
them.
The Shen/Spint Points also work on the level of the Xing/Human Nature so that one can experience
themselves as natural and spontaneous in the world. X/ng/Human Nature is the true self unadorned by any pretense
or pre-configuration. It is the part of each person that remains undeniably them no matter what kind, or how much,
experience they endure. In a sense, all of these Shen/Spirit terms add up to variations of the immortal soul.
Everyone needs to be in contact with this part of themselves, especially when they feel at odds with the world. The
Twelve Spirit Points are the path through which the Shen/Spmt incarnates into physical life. As a treatment they
recapitulate this process so that the person regains touch with this vital aspect o f themselves. They root the person in
spirit so that they can consciously know that they are the ruler o f their own Destiny, not through conscious volition,
but through simple and honest being. To be anchored in this perspective is to create the conditions necessary to
materialize appropriately in the world of Xing/Form, and to avert the destructive influences of any forces or
movements, i.e., the Gw//Demons.
l)Summary of Individual Points

The most basic way to use the Twelve Spirit Points is to use them singly, or in simple combinations
appended to regular acupuncture treatments. This method entails using them according to their individual properties
in conjunction any given acupuncture protocol. This method has the advantage o f its simplicity in reaching the spirit
level through the regular course of treatment. A summary of these properties from the Skert/Spint perspective is
given below.

Conception Vessel 8: Shenque 神賊 “Spirit Deficiency”

Cv8 belongs to the stage of Yin Inception. It realigns X/wg/Human Nature with one*s inner potential as
Destiny, and connects the two poles of the Shaoyin meridian, the Kidney and Heart, together in order to maintain the
integrity of the personality. In doing so, it accesses and supports the Jingshen in its role in manifesting Destiny in the
everyday world.
Cv8 comforts the child-self, and gives one the feeling of being in the world appropriately when the stimulus
and pressure of the outer world tends to make one feel inadequate. It helps one to overcome the tendency, or
expectation, to be or do more than enough, and redirects this fantasy to the acceptance of our correct place in the
world. Cv8 makes one comfortable with who one is in relation to what they want to be, and allows us to renew
ourselves at every moment on the path of life. Cv8 counteracts the withering o f Shen/Spixit due to the endless
complications that crowd in to overwhelm the Jingshen and smother the spark of life.
Cv8 helps one to let go of extraneous guidelines superimposed upon them by others (i.e., parents or lovers),
and to embrace the fundamental guidelines of Dao within themselves. It recreates the sense of trust that the outer
and inner worlds can be in harmony, and dissolves any accumulated beliefs that one must betray the inner self in
order to get support from the external world. The person who needs Cv8 is left with the conceptual residue that their
Destiny can never be fulfilled because it goes against what they find in the way of support from the outer world.
Therefore, they assume that diey must either reject their core self in order to get any outside support, or reject the
outside support Over time this rejection of outside support becomes generalized into the belief that all outside
support is unacceptable. On the other hand, the temptation for this person is to succumb to external pressures and
choices, and to abdicate responsibility for fulfilling their own Destiny. The opinions and directions of others then
become more important than their own so they can no longer direct their own lives adequately. They think/feel that
the support systems for life are slim, and even unreachable.
The power of Cv8 goes beyond intellectuaiizing about Destiny. It restores the primal feeling of comfort
within so that they can trust in themselves and what life has to offer. It also compensates the person who rebels
against all possible sources of support. When a person believes that they will never get support, Cv8 either pulls
them out of the morass of depression, or nullifies the petty tyranny that results.
Cv8 resonates the Jingshen with the natural integrity of tiie times prior to when it suffered on the physical
plane. It helps one to redefine oneself in terms o f X/ng/Human Nature, in contrast with whatever psycho-emotional
damage they may have received. This feeling o f comfort helps to overcome their unwillingness to take control over
life and manifest their Destiny. It encourages them to take responsibility for their own spiritual authority over
themselves without demanding it. Cv8 places one in the sanctuary of the 5/ien/Spirit so they can be free finom having
to manipulate and control their sensory input through any form of addictive substance or activity. Cv8 also helps to
achieve comfort when there are dysfunctional fears, restrictions, and inhibitions concerning letting go in sex to the
extent that true intimacy cannot be obtained.
Governing Vessel6: Shenzong 神宗， “Spirit Ancestor9’

Gv6 belongs to the stage o f Yang Inception, and helps to rehabilitate any damage to the self-concept so that
the person is more able to take appropriate action in terms of being themselves in the world. It helps to heal damage
from imbalances o f the Five phases created in early childhood, before the 5/ie/i/Spirit can clearly distinguish between
itself and others. This person misinterprets external imbalance as if there is something wrong with them to the
degree where they inappropriately expand into the environment or contract prematurely into their self. Their natural
spontaneity is replaced by an intellectual control that restricts the Shert/Spuit Gv6 frees the rational mind o f this
habitual conditioning so that the S/i^/z/Spirit can see the world as it is, instead of how one thinks it should be.
Gv6 helps restore intuition to the person with an over-developed intellect. This is especially true when the
person has issues with being overly critical of either others or themselves. These two extremes can become so
imbalanced that one either loses touch with reality to the degree of insanity, or one overworks trying to understand or
blame oneself to the degree that one shuts down in depression. They get so out of themselves that they no longer
have any objective mechanism to evaluate externals correctly, or they get so into themselves they can no longer get
out of the intellectual construct they create in place of the world.
The balance between inner and outer that one achieves through Gv6 gives one the ^spine** needed to► carry
themselves out to the world appropriately. Too much ^spine'* makes one arrogant, insensitive, and unable to assess

The Twelve Spirit Points: Incarnation o f the Spirit
the outer world correctly， or ftilfill themselves in their connections with others. Too little “spine” makes a person
unable to withstand pressures from the outer world, so tiiey will withdraw into a reclusive, over-intellectualized inner
life. When the S/i^n/Spirit is traumatized in the childhood stage of innocently exploring the inner and outer worlds, they
become locked within this stage and never grow through it to achieve more mature feelings of being comfortable with
themselves in the world, and so lose their ability to connect with the external environment. Rather than connecting
realistically with the world, they indulge in self-limiting, and overly intellectual, constructs.
This person has been, and remains, overly affected by issues of orderliness in their environment. Chaos,
struggle， and conflict is destructive to the stability of the at any time， but especially at this early age
where it is not yet fully established in the Heart. Gv6 harmonizes the internal environment so that one can assume a
more appropriate relation to the outer world. It helps restore a tranquillity and peace to the spirit conditioned to
anticipate disorder, struggle, and conflict. It also neutralizes any anxiety produced by this trauma so that the
5/iert/Spirit can regain its spontaneous functionality. These functions produce creative ideas and a healthy self-
concept in lieu of an overly intellectual mindset that can only rationalize why things never work, and cannot seem to
figure out how they can. The input from Spleen Yangqi at Gv6 enables one to realize possibilities in life that could
only be dreams before.
Conception Vessel 15: Shetifu 神府， “Spirit Storehouse”

Cvl5 belongs to the stage of Balanced Inception where all of the polarities of the S/i^/z/Spirit, especially
those between Shen/Sînt and /mg/Essence, and between Xing/Rvanm Nature and Ming/Dcstiny, interact. Because
of this extreme nature, it has both an outstanding transfonnational ability as well as the capacity to become easily
blocked. Coagulations of Qi result here in diminished strength, and the dissipation of both jing and shen which
creates disorders regarding issues of control. In this case, the mind cannot focus, recall words or events, and there
can be an avoidance of all social contact with timidity, distrust, apprehension, hatred of human voices, and
expectation of immediate misfortune.7 In addition there can be sleep disorders including difficulty in falling asleep,
or total insomnia.8
As ^Source Point of the Ga〇 r Cvl5 is associated with an elevation or rising of energy and emotions. This
gives rise to disorders such as anxiety, worry, emotional upsets,9 or even raving madness, screaming fits, and very
aggressive demeanor.10 In its association with the Yellow Court, C vl5 helps to unify the personality on the levels of
the conscious, unconscious, rational, and instinctive parts of the Body/Mind. It helps to unify the fragmentation of
the personality resulting in denial of the inner self. On account o f this denial, the conscious mind clings to personal
history, both real and imagined, at the expense of spontaneous self-renewal in the present moment. Through its
integration of Xmg/Human Nature with Af/ng/Destiny, C vl5 creates an alignment with Heaven's blessings that
brings peace to inner conflict. This perspective helps to soften rigid personalities that have turned away from any
healing potential that could be of benefit to them. It allows one to accept and embrace the whole of who they are,
and brings one back into control, healing addictions where the person has too easily abdicated control over their
lives.
Gall Bladder 13: Benshen 本裨 “Root o f the Spirit”

G13 belongs to the stage of Yin Installation It helps to bring M細 /Destiny and X，>^/Hinnan Nature in
conjunction with one another so that inner potential is more appropriately manifested through one^ emotional
response to the external world. It helps a person see things more the way they are without having to exaggerate them
through either internal delusions or external illusions. As one of two spirit points on the Gall Bladder meridian, G13
helps to bring the inner qualities of the Gall Bladder, i.e,, centrality (iSpivof,), correctness, courage, and decision-
making, to the emotional bearing of the Heart where they are raised to the level of consciousness on the mental and
emotional levels, and grounded into the realities of everyday life.
G13 roots psycho-physical health into the Yin-Yang emotional balance of the organs, and helps to stabilize
these emotions and keep them from going to extremes. It helps center the emotional response of the Heart in
whatever is appropriate, and correct, and stops them at the ^>propriate moment before going to extremes. It fosters
courage through appropriateness so that one can more easily strike a balance between withdrawing from life, and
rushing foolishly and recklessly into compromising or dangerous situations. It uses the decision-making ability of
the Gall Bladder to help a person choose the correct path from moment to moment, so that the 5/j^/Spirit is
centered, stabilized, and “rooted” into the ongoing processes of life.

Kidney 23: Shenfeng 神封， “Spirit AltarlDomainISeal”

K23 belongs to the stage of Yang Installation. It inaugurates the spiritual center of life securely within the
physical body by staking the claim of S/ien/Spirit as the highest authority enabling the person to be governed by their
own sense of autonomy. It brings /mg/Essence to the Shen/Spiiit in order to nourish it and empower its authority to
rule. Through the function of K23, the person extends their internal boundaries from their inner sacred space to the
outer world of daily life. This position enables one to be who they are in spite of the distractions or pressures that daily
life has to offer. It seals the Shen/Spint within, protects the Heart, and prevents invading forces from penetrating the
interior.
K23 helps to reveal a person's Xing/Human Nature from the layers of delusion built up by years of
unconscious and habitual feelings, thoughts, and actions. It removes self-imposed restrictions so Uiat a person's
moral charisma can effect the outcome of daily life. By making their actions, thoughts, and feelings congruent with
their surroundings, K23 accentuates a state o f grace, and regulates the movement o f the 5/ien/Spirit between the
sacred'and the mundane worlds.
Gall Bladder 24: Shenguang 神光 “Spirit Brightness,” Riyueh 日月， “Sun and Moon”
G24 belongs to the stage of Balanced Installation. It harmonizes the many different aspects 5ften/Spirit so
that its stability can be secured. It credtes a steadiness o f the 幼en/Spirit that allows one to shine through the
obstacles of daily life. This function counteracts Yin psycho-emotional states such as soitow , depression, anguish,
or when the person cries too easily. It also tones down Yang psycho-emotional extremes such as uncontrolled
speech and hysteria. G24 accesses the **pivotMfunction of the Gall Bladder in order to balance alternating Yin and
Yang psycho-emotional extremes such as when joy and unhappiness they alternate inconsistently from moment to
moment. The ^pivof* function of the Gall Bladder comes together with the spirit aspect of the Gall Bladder meridian
at G24 in relation to its associated psycho-emotional state of courage. G24 keeps one's light shining both internally
and externally so that a person can have the courage to stand up for their own truth. G24 strongly brings the forces
o f Ming/Dcstmy to bear on the Xmg/Human Nature so that one can face up to life's9challenges. It gives inner
strength to those who tend to avoid issues o f responsibility, or, in contrast, those who always put themselves la st It
helps the Yin Gall Bladder person shake off bindings from the external world so that they can k;tualize themselves
more strongly in the world even if this means that they regain their ability to express anger,
G24 also illuminates the forces o f Af/ng/Destiny with those o f the Xmg/Human Nature so that a realistic
sense o f clarity can be brought to the situation. It gives one the coinage to face both the inner and outer worlds
without becoming arrogant and blocking oneself off to others. One can then see through the illusion of thoughts and
beliefs and regain a realistic control over their lives. They can then relate to the outer world without losing
themselves in the process.
The ^pivot" function of the Gall Bladder at G24 reinforces the decision making fonction o f the Gall
Bladder, and makes the strength of Wood more flexible. It is especially useful for those who resort to dogma and
prejudice when their position is challenged by others. It also helps to control anger so that feedback from the world
can be more appropriately received. G24 gives these people a more flexible strength so that they can stand aiiu up for
xui
themselves, and yet remain in contact with the truths of otfiers without resorting to ultimatums. G24 cani tbe used for
the person who is too rigid to make contact with anyone else. G24 helps a person see beyond their beliefs ^fs iin order to
continually see the world as it is. It puts concepts made about oneself and tiie world into a perspective that r
that more
readily admits one into the flow of life. G24 opens a person up to a higher level of truth than they could ever achieve
while remaining locked up within themselves. G24 also helps one to achieve compatibility in relationships which
depend upon the interpersonal congruency of each person's inner and outer lives. If a person is too far out o f
balance in regard to this continuum, they will only be able to attract similar disharmonies from partners.
G24 also accesses the ^pivot^ function of the Gall Bladder in order to help one gain comfortablity during
transitions. It helps create a balance between action and rest. The life energy conserved through this balance can
then be used to develop more spiritual awareness. Thus, a sense of freedom i iltivated that allows for the inner
and spontaneous movements of life to be preserved.

Bladder 39: Shentang 神堂; “Spirit Hall”

B39 belongs to the stage o f Yin Establishment. It is the Outside 5/iM/Transportation Point o f the Heart
which relates directly to the j2/n^/Emotions associated with the Heart, joy and control, and also the transformation of
these emotions to their associated Virtue， Zi/Appropriateness. Having the same name as Gv23, but located on the
back as opposed to the head, it represents the subjective aspect this transformation, whereas Gv23 represents the
objective. Therefore, B39 helps one to process desires in relation to the events of life so that one^s psychic input is
appropriate to the situation. It creates an opening that grounds one*s experience in the Heart, and helps one feel
more comfortable accepting and acknowledging one's place in life.
Governing Vessel 11: Shendao 神道 “Spirit Path/Spirit Road”

G vl 1 belongs to the stage of Yang Establishment. It brings Yangqi into the Heart in order to regulate the
control of the Shen/Sphix over the Body/Mind appropriately. It keeps the mind focused on the task at hand
throughout the repetitions of daily life, and c9~ordinates one’s actions between the poles of effort and effortlessness.
Gvl 1 helps to fill the inner voice of the Heart with influences that come down to it from Heaven. It should be used
when this voice is ignored， the movement of life within stagnates and， what was once a vitalizing force, becomes a
poison to the soul. It should be used when the life force o f a person is used to manipulate the will of another, or is
allowed to be manipulated by another. In either situation, one loses control of their life, and becomes a Gui/Dtmon.
For this person， the animating principle of life goes unheard, is unexpressed， and festers within. When a person
interprets images, thoughts, feelings, and concepts coming to them from Heaven in ways that lead to disharmony and
separation from the universal whole, so that the life force stagnates within, use G vl 1! This will help this stagnation
to transform the unbalanced Qing/Emotions corresponding to the organs into their associated virtues. This person is
split between their Heart's desires and the influences of Heaven, so they become arrogant, and project their own
delusions on to the world.
Use Gvl 1 to create harmony between one's personal will and the Will o f Heaven, and to create peace of
mind, and accord between the inner and outer worlds. G vl 1 centers the Heart correctly between the poles o f action
and non-action so that one can spontaneously fulfill their personal Mandate of Heaven. The results are extended
longevity and protection against injurious influences. G vl 1 also can help to ameliorate the disorientation, anxiety,
fear， and hysteria that can accompany the loss of Zi/Appropriateness.
L//Appropriateness enables the Shen/Sphit to be securely housed within the Heart. This security creates a
sense o f ‘*prcsence” that allows one to adequately witness events， as well as to both recall and predict them. G vl 1
strengthens the function of memory， especially when this is due to a deficiency of Heart Yang or 灿抓你扯 The
influence of Heart Yang on the Shen/Spmt at Gvl 1 also gives one the sensee cof personal1 power and a charisma
necessary to propel one fully into life. G vl 1 makes the Shen/Spint strongerr sso that the X/«/Heai1 i can more
培gag of the; mind.
easily tell the difference between the false and the real, and clear the excessive verbal baggage r This also
occurs in the Yin person who feels safer clinging to their mental assessment of the world Idtha
than to be in the world
itself. Gvl 1 helps one to cut through these projections so the world can be more clearlyy viewed
vie as a safer place:- It
enables one to be more in the here and now so that new perspectives on life can be created. This ability helps one to
think for themselves so they can better resist the manipulations of others. G vl 1 helps to create a balanced >
perspective between action and non-action, spontaneity and consideration. It helps one to stay in touch with their
inner self, and so remember who they are.
Kidney 25: Shenzang 神蔵 “Spirit Storehouse”

K25 belongs to the stage of Balanced Establishment. It strongly anchors the Shen/Spmt within the Heart. It
can calm anxiety and restlessness in the 5/i^«/Spirit when external events excessively and distractingly demand one's
attention, and can nourish the Shen/Spmt from within when the pressure of the mundane world is too much to bear.
It brings the inner and outer worlds into a balanced perspective by nourishing the SAen/Spirit from within. K25 is
good for those who feel overwhelmed with responsibility to the degree of desperation and hatred for life. It slows a
person down to where they can begin to perceive the guidance and self-assuredness of Ming/Dcstiny coming from
within.

Governing Vessel 24: Shenting 神庭 “Spirit Courtyard”

Gv24 belongs to the stage of Yin Connection. It lets one connect with the outside world without losing
contact with the inner world. Gv24 controls the flow of Yangqi in relation to the Shen/Spint in and out of the head
region which can easily become blocked and develop into Yang excess. It is good for arrogant, impetuousness, and
overbearing people who can easily get earned away with themselves. It calms emotional upset, fear, and anxiety,
and can be used for extreme Yang mental conditions such as screaming, raving, running around aimlessly,11 pulling
out the hair with sobbing or singing,】2 climbing to high places to sing， take off the clothes and walk about， as well as
madness, schizophrenia and split thoughts.13
Gv24 also brings Yangqi to the head in weakened conditions of the 5/ien/Spirit such as despair, deranged
mind,14 and severe depression. It has also been used classically for insomnia, but, since the balance of Yangqi
aifecting the mind is delicate here, its use should be carefully weighed. Through regulating the Yin and Yangqi in
the head in relation to the 5/i^/Spirit, Gv24 works with the virtue o f the Heart, Li/Appropriateness. It can be used,
therefore, to promote patience and understanding in times of transition when positive growth, rather than the
perpetuation of old and familiar habits, is called for.
Governing Vessel 23: Shentang (lSpiritHalV,

Gv23 belongs to the stage of Yang Connection. However, all aspects of the Connection stage are Yang in
nature because they connect outwardly to the world. Therefore, each aspects of this stage will exhibit some aspect of
balance in order to counteract this tendency. Gv23 regulates the Yangqi in the head and chest, and opens the
orifices. It treats psycho-emotional problems due to an imbalance of the Yangqi resulting in depression, excessive
sadness, sobbing,15 or fear. Psycho-emotional disorders of excess Yangqi at Gv23 result in disorders such as
apprehension and anxiety with the tongue hanging out, cerebral hyper-excitation with insomnia, pulling the hair out,
jumping up on tables, and singing and taking off one’s clothes,16
Gv23 unifies the lower and higher, dark and light, aspects of personality so that a sacred perspective can be
maintained throughout the world of affairs. It fosters a Simplicity of mind that aligns oneself and others with the
Highest Good. Gv23 works on the highest levels of Shenming and the universal perspective. It refines the senses of
sight, smell, and taste, and clarifies the mind to the degree o f extrasensoiy perception. At the higher levels, Gv23
promotes psycho-emotional understanding that unifies self and other within a universal context.
The Yang function of the Shen/Spirit at Gv23 brings A/i/jg/Destiny to the conscious mind. It produces the
potency and moral charisma that gives the 5/i^n/Spirit its power and authority to rule. By bringing the paradoxical
elements within oneself under control, Gv23 gives one the ability to make distinctions, and determine the worth of
others. The degree of L//Appropriateness established at Gv23 enables one to maintain focused composure in all
dealings with the external world. It helps a person to adjust things intuitively on .the external and internal levels
when they go out o f order. Gv23 helps one to perceive the external world from a state o f harmony and grace, where
things happen of their own accord, where one does not have to try, or not try, to make things happen. Gv23 helps
one to gain the largest perspective on the unfoldment of Destiny.
Heart 7: Shenmen 神尸％“Spirit Gate”; Zhongdu 中都/ ‘Central Capital”; Ruizhong 銳中f
；Duizhong 兌衝， “Open Highway/Aighway of Joy/Highwt^ o f Exchange”
“Center o f Zeal”
H7 belongs to the stage of Balanced Connection, It is an important point for balancing the mind and
emotions, and is frequently used to treat personality disorders,17 psycho or sexual neurosis, and mental illness. It
creates a meaningful and balanced connection between the inner self and the outside world so that the pleasure and
joy of the open Heart can result. H7 enables the Shen/Spmt to come into its resting place in the Heart, or go actively
out into the world according to the appropriateness of the situation. It centers the mental and emotional life of the
Heart between extremes, and creates a balance between appropriate rest and action so that one can appropriately
regulate awakened consciousness with rest and sleep.
H7 also addresses issues of control and spontaneity. It helps over-controlling people who are domineering,
tyrannical, and sadistic with touches of megalomania. These people are prone to hypervigilance, cannot rest, and
must always be on guard. They are also excessively exuberant, prone to uncontrollable talkativeness, and
palpitations followed by exhaustion, collapse, and mentally shutting-off.18 H7 also helps those who are under-
controlling, acquiescent, impotent, and masochistic. They are hypo-vigilant because there isn*t enough S/ien/Spirit to

protect them from harm. Their determination is weak, their mind is dull, they have problems with memory, and they
have difficulty handling the drama of their lives which is frequently out of control. H7 centers the S/i^/z/Spirit
between these two extremes so that mood and mind swings are cleared and brought into balance so that the virtue of
the Heart, Li/Appropriateness, can emerge. This function enables one to ascertain situations clearly, and to know
oneself in relation to the surroundings.
The function of H7 in adjusting the connections made by the ShenISpmt to the outside world is extremely
important in developing interpersonal communication and intimate relationships. In this area, the Li/Appropriateness
through which H7 connects to the world fosters safety and personal protection in relationships. It helps to overcome
the fear associated with deep interpersonal interactions, and commitments that form the basis of all control issues.
H7 makes for right relations, first with oneself, and then with others. It brings the issues of ^chemistry** and
^compatibility** into harmony, an essential balance in determining the difference between right and wrong relations. H7
is an important point in treating people who are accident prone, as well as those who are prone to injuries in
relationship.
2)The Twelve Spirit Points

As a group treatment, the Twelve Spirit Points reach all aspects of the S/ien/Spirit. It is a very subtle and
powerful treatment that can be used on occasion to bring the effect of the Shen/Sphit to bear on the person's
condition. It is not a symptomatic treatment, nor is it one that directly addresses any constitutional imbalance.
Nevertheless, by accessing the Shen/Spint directly, it can provide a very deep and meaningful impact. Because of its
spiritual nature, this treatment must accompanied with a strong understanding and intention by the practitioner who
must be able to recognize the importance of the 5/ie/i/Spirit within himself in order to relay this importance to his
patient. Like many other types of acupuncture treatment, the effects of the Twelve Spirit Point treatment may go
unrecognized by the patient. It is up to the practitioner to guide the patient into the understanding of the 5/i^/i/Spirit
so that they will receive benefit in their lives. By helping to define what the effects of the treatment are, and by
explaining the relationship between the: effects and the person^ life, and the condition they a
acupuncture for, they will be able to make profound changes in their lives, This process does not require lengthy
explanation. Something simple and to the point is usually enough for the patient to grasp the importance of their
experience with the Twelve Spirit Point treatment, and they can take it from there on their own.
It may take several treatments spaced a week or month or so apart for these changes to take effect. The^
reason is that the perspective gained from this treatment must be accompanied by changes in the person's life for
their experience of it to go any deeper, or its duration to last any longer. In the same way that acupuncture can be
used preventively to balance the changes of the seasons, the Twelve Spirit Point treatment can be used as a part of
theperson’sregularGseasonaT’ maintenanceoiitheS/ien/SpiritkveL
This treatment shows that it takes a person in to where they experience themselves independently from their
situation in life. No matter how conflicting life seems to be, this treatment refreshes their experience so they can
perceive the reality o f being in control of life by simply being themselves. From this perspective, they can grasp the
reality of the universe working through them for the good of all. They don5t have to do or not do anything special to
be in this spiritual good grace. The Twelve Spirit Points treatment takes one to the place where faith originates, and
where it comes of its own accord. One can then more easily allow themselves to fall into a balanced state. Rather
than reacting to their external situation, they can accept themselves. By allowing things to be as they are without
identifying with them, one embraces the transformational capacity of the universe which brings its healing powers to
all.
For this treatment, use all 12 points in the following order:
G v6,11,B 39
C vl5, K23, G13, G24, K25, Gv24, Gv23, H7
Cv8 (indirect moxa while other needles on the front are left in)
3)Stage
The Twelve Spirit Points can also be used in smaller groups with other forms o f acupuncture treatment
when access to the Shen/Spint is desired. Protocols for this selection can be organized around the Four Stages, or
according to the Yin-Yang aspects. For example, the Inception stage corresponds to Water in the Five phases
because its points, Cv8, Gv6, and Cvl5 are all on the abdomen where the Shen/Spint connects with Af/ng/Destiny

and the Kidneys. The Installation stage 4 esponds to Wood because its points, G13TK23, and G24, have to do
with the expansion o f boundaries. In addition,n, two of its three points are on the Wood meridian o f the Gall Bladder.
Bladd
The Establishment stage corresponds to Fire because all o f its points are connected to the Heart. B39 is the Outside
5/iw/Transportation point of the Heart, G vl 1 is the Yang aspect of B39, and K25 is where the SAen/Spirit establishes
its residence in the Heart. The Connection stage corresponds to Metal in order to control the movement o f the
5/ien/Spirit out to the external world. According to the Five phases, Metal controls Fire, Therefore* when working in
any of these phases, one can use the Spirit Points corresponding to that phase. In addition^ one can create a Five
Phase Spirit Point treatment by using the Spirit Points associated with any particular phase in combination with the
appropriate Antique or Five Phase points associated with it.19
Another possibility for using the Twelve Spirit Points in smaller groups is according to their Yin, Yang, or
Balanced aspect within the stages. This breakdown corresponds to the grouping of the Twelve M ain Meridians
according to Six Division polarity. The Lung, Large Intestine, Stomach, and Spleen form what could be called the
Taiyin/Yangming meridian complex where the Yin meridians of the Taiyin, Lungs and Spleen, are paired with their
coupled meridians of the Yangming, i.e., Large Intestine and Stomach. Since these four meridians are all concerned
with the transformation of external nourishment, they can be considered Yin, as the name Tai-yin, ^Gfeat Yin,M
implies. In like manner, the meridians of the Kidney, Heart, Small Intestine, and Bladder form what could be called
the Shaoyin/Taiyang meridian complex where the Yang meridians o f the Taiyang, Small Intestine and Bladder, are
paired with their coupled meridians o f the Since these meridians are all concerned with Fire，i.e” either the
Imperial Fire of the Heart or the True H re of mingmen in the Kidneys, they are considered Yang, as the name
Taiyang, ^Great Yang/* implies. Lastly, the meridians o f the Liver, Pericardium, Triple Heater, and Gali Bladder
form what could be called the Jueyin/Shaoyang meridian complex where the Yin meridians o f the Jueyin 7/1, Liver and
Pericardium, are paired with their Yin-Yang coupled meridians o f the Shaoyang, i.e., Triple H eater and[Gall<
Bladder. Since these meridiansians are all
al concerned with organizing the flow o f Qi between the bottom and top of the
body, as well as between Fire re and Wa
Water, they are associated with Balance.
Therefore, one can use Spirit points corresponding to these Yin, Yang, or Balanced categories when
working with any o f these associated meridians. One can use these categories o f Spirit points with any points on
their associated meridian complex, or one can again create a treatment by using the appropriate Antique pointy
associated with it.
Spirit Point C ategories

Yin Y ang Balance
1 Inception Cv8 Gv6 Cvl5 W ater
Installation G13 K23 G24 W ood
E stablishm ent B39 G v ll K25 F ire
Connection Gv24 Gv23 H7 M etal
L，L I，St， Sp K ，H ，SI， B Lv，P ，T ， G
4)Heaven/Earth/Man
Another possibility to create treatments with groups o f Spirit points is to organize them according to
Heaven, Man, and Earth. The three Spirit points on the head, G13, Gv24, and Gv23, reach out in connection to the
outside world in order to root the Shen/Spint from its Heavenly origin into the physical body. They are, therefore,
important when one needs to perceive the subtleties of the external world correctly in order to consciously realize
Destiny in life, and to achieve Wisdom. They help one see beyond limiting beliefs.
The three Spirit points on the abdomen, Cv8, Gv6, and C vl5, connect the 5/ien/Spirit to the Kidneys,
//wg/Essence, and Ming/Dcstmy. They are more concerned with unconscious impulses, or habitual reactions to the
world fonned in childhood.
Finally, the six Spirit points on the trunk and inner arm, K23, G24, B39, G vl 1, K25, and H7, secure the
5/2£«/Spirit in the chest and Heart. They are useful when one does not manifest the Shen/Spiiit, or is unable to fulfil]
Destiny because of social blocks, especially on the level of limiting attitudes.

Spirit Points According to H eaven, M an, an d E a rth

Heaven Ability to perceive environment correctly G I3, Gv24, Gv23 M aturity
M an Untangles social blocks K23, G24, B39, G v ll, K25, H7 Adolescence
E arth Connects with Destiny Cv8, Gv6, C vl5 C hildhood
In order to connect the Shen/Spint aspects of Heaven, Man, and Earth, these points can also be used in
Heaven/Man/Earth combinations, called the *Threc Adepts/* Here, G13 goes with K23, G24, and Gv6 in order to
root the Shen/Spint into the personality so that one can feel comfortable, and manifest their Destiny in the social
realm. Gv24 goes with B39, K25, and Cv8 in order to secure the 5/iert/Spirit in the Heart so that one can perceive
themselves in appropriate control through the midst o f conditions. It helps a person know themselves, and retain this
awareness throughout their involvement with the world. Gv23 goes with G v l 1, H7, and C vl5 in order to help one
realize the big picture in life. It connects one with the highest aspects of self, a perspective from which mastery over
earthly conditions can be achieved.
The T hree Adepts

G13 with K23, G24, and Gv6 Self Actualization
Gv24 with B39, K25, and Cv8 Self Knowledge
Gv23 with G v ll, H7, and C vl5 Self Mastery
T h e treatment protocols mentioned above are starting places to connect the functionality o f the Shen/Spirit
to the Body/Mind_ Witii practice and study, more subtle methods o f using the Twelve Spirit Points will emerge. In
order to understand the Twelve Spirit Points more thoroughly, we will now examine them individually in full detail.
Essential Oils for the Twelve Spirit Points

Essential Oils can exert a powerful effect on the Twelve Spirit Points through the protocols described
above. This can be achieved either by using the Essential Oils by themselves, but is especially affective when
combined with acupuncture. Essential Oils are the most refined aspect of herbal medicine. When therapeutic grade
Essential Oils are used they can easily be absorbed through the skin to effect changes within the Body, Mind, and
Spirit. This effect is magnified when the oils are applied to the acupuncture points.
When using Essential Oils in this fashion it is necessary that only therapeutic grade quality oils are used.
Therapeutic grade oils are organically grown; they contain no toxic pesticides or chemical fertilizer residue; they are
distilled on site where the herbs are grown so they don't lose their potency waiting to be shipped before they are
processed; they are distilled at low temperatures and pressure so the therapeutic ingredients are not destroyed; and
they contain no chemical additives. The only company in North America I am aware of that provides such quality
oils is YoungLiving Essential Oils. If you are interested in ordering from them, you may call them at 1-800-763-
9963 and use my referral number (253892) to place your order. *
Dennis W illmont © November, 1999; All rights reserved. 15

T h e Tw elve Spirit Points: Incarnation o f the Spirit
E ssen tial O ils a n d th e T w elve S p irit P o in ts

A c u p u n c tu re P o in ts Singles B lends
C v8 R om an C ham om ile A B U N D A N C E, IN N E R C H IL D ,
JO Y f M AG N IFY Y O U R P U R PO SE ,
PR ESEN T TIM E, SA C R E D
M OU N TA IN
G v6 Spruce, Juniper, Sandalw ood IN N ER CH ILD , M A G N IFY Y O U R
PU R PO SE , SA C R ED M O U N T A IN ,
SU RREN D ER, V A LO R
C v l5 Jasm ine, Bergam ot, N eroli, G R O U N D IN G , H A R M O N Y , IN N E R
Spikenard, Y langrylang C H ILD , M A G N IFY Y O U R
PU R PO SE, T H R E E W IS E M E N ,
W H IT E A N G ELICA
G 13 W hite L otus, R om an Cham om ile, G R OU N D IN G , IN N ER C H ILD ,
N eroli IN SPIR A TIO N , SA C R ED
M OU N TA IN
K 23 Juniper, Spruce, Spikenard M A G N IFY Y O U R PU R PO SE ,
SA CRED M O U N T A IN , V A LO R ,
W H IT E A N G ELICA
G 24 B ergam ot H A RM O N Y , JO Y , SU R R EN D ER , ^
V A LO R ， W H ITE A N G E L IC A
B 39 C edarw ood H A RM O N Y , JO Y
G v ll Rosem ary, Sandalw ood IN SPIR A TIO N , JO Y , M A G N IFY
Y O U R PU R PO SE, V A LO R , W H IT E
A N G E L IC A
K 25 C edarw ood JO Y
G v24 V alerian, N eroli PR ESEN T TIM E , H A R M O N Y ,
IN SPIR A TIO N , M A G N IFY Y O U R
PU R PO SE, PR E S E N T T IM E ,
SURREN D ER
G v23 Frankincense A W AK EN , H A RM O N Y ,
IN SPIR A TIO N , T H R E E W IS E M E N
H7 R ose, Y lang-ylang H A RM O N Y , JO Y ,
Oil Summary: Single Oils
Jasm ine
R elaxes and supports H eart Qi; uplifts the spirit; one o f m ost effective oils for nervous anxiety, restlessness, and
depression; dissolves feelings o f inadequacy, undesirability, fear, and vulnerability concerning sexual love;
reaw akens passion and unites it w ith love; harm onizes one w ith th eir true desires.
K eyw ords: anxiety, depression, sexual love, passion, tru6 desire.

Suggested Points: C v l5
R om an Cham om ile
Sm oothes the flow o f Qi; clears heat; targets the Solar Plexus; channels ego through self-control; achieves haraiony
betw een under and over-control; relieves build up o f tension in the Solar Plexus; help let go o f expectations,
acknow ledge limitations, and accept support from others.
K eyw ords: Q i flow, tension, Solar Plexus, control, expectations, support.
16 Dennis W illm ont © Novem ber, 1999; A ll rights reserved.

Suggested Points: Cv8, C vl5
Juniper
Warms Kidney Yang, purifies the spirit and drives out negative influences, breaks through mental stagnation to
consolidate willpower, brings one out o f seif absorption centered around worries, pressures and unpleasant
memories, builds social confidence, counteracts fear of failure.
Keywords: Kidney Yang, negative influences, mental stagnation, self absorption, social confidence, fear o f failure.
Suggested Points: Gv6
Bergamot
Hannonizes Stagnant Liver Qi, regulates the nervous system, relieves nervous depression and anxiety, releases
suppressed emotion including unexpressed anger, takes away the need for unproductive or addictive behavior.
Keywords: Stagnant Qi, suppressed emotion, anger, unproductive or addictive behavior.

Suggested Points: Cv 15, G24
Sandalwood
Cools, calms and tones the nervous system; for hot, agitated emotional states leading to insomnia and nervous
exhaustion; a funeral herb used to anoint and embalm the dead， it aids in meditation’ prayer, and spiritual practice，
and encourages states of higher consciousness; related to Soil, it clarifies and stills the mind, diminishes the tyranny
of the intellect, and counteracts obsession and woiry; frees the mind from analysis and expectation to be in the here-
aad-now.
Keywords: sleep, nervous exhaustion, funeral herb, spiritual practice, higher consciousness, over-intellectual, present
moment.
Suggested Points: Gv6, G v ll, Gv24
Rose
Cool, moist, and Yin, it regulates the Liver, and tonifies the Heart, nourishes Heart Yin and Heart Spirit, benefits
anxiety, insomnia, and palpitations, opens one up to love, including unconditional and sexual love, heals emotional
wounds from rejection or loss.
Keywords: anxiety, sleep, love, sex, emotional wounds.

Suggested Points: H7
Frankincense
Aids meditation, contemplation, and prayer; allows spirit to soar; for oppression o f the spirit from the mundane
world; connects with Higher Self; calms and centers the mind in times o f distraction or overwhelm; strengthens the
a; reduces irritability, restlessness, and insomnia, lifts the spirit.
Keywords: spiritual practice, oppression from the mundane world, Higher Self, distraction, overwhelm, ii
system, sleep.

Rosemary
A funeral herb; tonifies Heart Qi and Yang; strengthens the mind, and memory; renews enthusiasm and bolsters self-
confidence; strengthens self-worth; counteracts excessive thinking and self-doubt; boosts self-confidence; helps
remember one’s own true path.
Keywords: memory, self-confidence, excessive thinking, self-doubt, true path.

Suggested Points: G vl 1
Cedarwood
Used by the Egyptians to entomb and mummify tiie dead; symbolizes abundance; fertility, and spiritual strength;
tonifies Kidney Will; helps one to hold firm against persistent external forces; steadies the conscious mind in
threatening or changing times; transforms negative situations.
Keywords: funeral herb, abundance, Kidney Will, firmness against external forces, transfonns negative situations.
Suggested Points: K25, B39
Valerian
Calms the nervous system; helps sleep, used in meditation to develop focus on the inner self.
Keywords: sleep, meditatioiu

Spruce
Grounds the body and releases emotional blocks.
Keywords: grounding, emotional blocks.

Suggested Points: K23
White Lotus
Balances the Body, Mind, and Spirit.
Keywords: Body, Mind, and Spirit.

Suggested Points: G13
Neroli
Clears hot, agitated conditions o f the Heart; one o f best oils to calm the Heart and Spirit; anxiety, sleep; euphoric and
grounding; for the emotionally intense, who easily become alarmed and agitated, and exhausted; unexpressed anger
or resentment turning to depression or despair; reunites conscious with unconscious, Body and Mind; denial; deep
emotional pain
Keywords: Calms spirit, sleep, emotionally intense, unexpressed anger, reunites conscious with unconscious.
Suggested Points: C vl5, G13, Gv24
Spikenard
Used by Mary to anoint the feet of Jesus before the Last Supper, calms the Heart, stabilizes the Spirit, and settles the
emotions; insomnia; regulates Liver Qi’ and Blood; soothes anxiety; instills peace; consecrated oil for monarchs and

initiates; relates to the seif that is beyond suffering; for those who struggle in vain to find stable ground of faith;
overwhelmed by emotional wounds and worldly circumstances; helps one surrender to one*s chosen path.
Keywords: Oil of consecration for monarchs and initiates, sleep, peace, Liver, chosen path.
Suggested Points: C v l5 , K23
Ylang-ylang
Calms and clears heat from the Heart; for restlessness and agitation; promotes sleep; for impotence and frigidity
when fear, anxiety, and the urge to withdraw have blocked sexual feelings; reunites emotions with senses; pleasure
and joy.
Keywords: Sleep, sex, pleasure m d joy.

Suggested Points: Cv 15，H7
Oil Summary: Blends
Abundance
Attracts riches and support to oneself.
Oils: Spruce, Myrrh, Patchouly, Frankincense, Cinnamon, Orange, Clove

Suggested Points: Cv8
Awaken
Awakens one to higher potential, enhances emotions and spirit.
Oils: JOY, FORGIVENESS, PRESENT TIME, HARMONY, DREAM CATCHER

Grounding
Helps deal with reality instead of escaping into fantasies.
Oils: Spruce, Sage

Suggested Points: C vl5, G13
Harmony
Creates emotional harmony.
Oils: Hyssop, Spruce, Lavender, Spikenard, Geranium, Frankincense, Ylang-ylang, Orange, Sandalwood, Angelica,
Sage, Rose, Neroli
Suggested Points: C vl5, G24, B39, Gv24, Gv23, H7
Inner Child
Reconnects inner self with own identity, child abuse.
Oils: Orange, Tangerine

Suggested Points: Cv8, C vl5, Gv6, G13

Inspiration
Helps one communicate with Creator, enhances spiritual awareness.
Oils: Frankincense, Myrrh, Cedarwood, Spruce, Rosewood, Sandalwood, Myrtle

Suggested Points: G13, G vl 1, Gv24, Gv23
Joy
Comforts, opens emotional blocks, joy.
Oils: Rose, Bergamot, Mandarin, Ylang-ylang, Lemon, Geranium

Suggested Points: Cv8, G24, B39, G vl 1, K25, H7
Magnify Your Purpose

Hejps to overcome abandonment, rejection, and betrayal, magnifies life purpose.
Oils: Sandalwood’ Nutmeg, Patchouly, Rosewood，Cinnamon，

Ginger, Sage
Suggested Points: Cv8, Gv6, C vl5, K23, G v ll, Gv24
Present Time
Brings into the here-and-now.
Oils: Neroli, Ylang-ylang, Spruce

Suggested Points: Cv8, Gv24
Sacred Mountain
Protects, empowers, and grounds.
Oils: Spruce, Fir, Cedarwood, Ylang-ylang， Pine

Suggested Points: Cv8, Gv6, G13, K23
Surrender
Calms those with dominant, overbearing personalities.
Oils: Lavender, Roman Chamomile, German Chamomile, Angelica, Mountain Savory, Lemon, Spruce
Suggested Points: Gv6, G24, Gv24
Three Wise Men

Opens crown, stimulates memory, protects against negativity.
Oils: Sandalwood, Juniper, Frankincense, Myrrh, Angelica, Spruce

Suggested Points: C vl5, Gv23
20 Dennis W illmont © November, 1999; All rights reserved.

Valor
Empowers physical and spiritual bodies, overcomes opposition, builds courage, helps focus mind, spine pain.
Oils: Rosewood, Blue Tansy, Frankincense, Spruce

Suggested Points: Gv6, K23, G24, G v ll
White Angelica
Wards off negative energy, strengthens and protects， makes one aware of their potential，anger.
Oils: Ylang-ylang, Rose, Angelica, Melissa, Sandalwood, Geranium, Spruce, Myrrh, Hyssop, Bergamot, Rosewood
Suggested Points: C vl5, K23, G24, G v ll

The Twelve Spirit Points: Cv8
Cv8, Shenque •'Spirit Deficiency/Spirit Tower"
The Vortex of Creation

The acupuncture point Cv8, located at the navel, is where the nourishment for the growing fetus takes place
where the undifferentiated Prenatal Original Yuanqi ftM . meets with Blood from the mother. In Chinese
cosmological terms, Heaven provides the Original Qi and corresponds to the father while Earth, corresponding to the
mother, provides Blood. This conjunction of Heaven and Earth within the physical body comes together at the navel
in order to provide the framework for the Shen/Sphit which comes in from between Heaven and Earth to enter the
physical body from this point. The twisting of the umbilicus and the internal coiling o f the intestines ground it
follows the invisible pattern of the ancient Chinese vortex, taizhong whirling between Heaven and Earth from
which all things polarize and receive their form. The heavenly center of this vortex is the Pole Star, Tianshu
the ^Heavenly P iv o t,a ro u n d which the constellations spin. In acupuncture, the name Tianshu is also the name
given to the acupuncture point St25, which is located closely adjacent to the navel, two body inches on either side.
This association places Cv8 at the earthly center of the Great Vortex. The Qi o f the Body/Mind spins
around and manifests from Cv8 in the same way that the stars and constellations spin around the Pole star. The
Body/Mind receives its spirit, energy, and form from Cv8 in the same way that the heavenly bodies receive their
being from the empty center of the Pole Star. In Chinese cosmology, Yin-Yang, and the entire phenomenal world
polarizes from an undifferentiated， empty center. As this center starts to polarize， a spinning vortex is created.
When Yin and Yang separate, a turning motion is established from top to bottom, front to back, and left to right.
This idea is first mentioned in the Huainanzi where the Yang light elements rise to the top and heavy Yin elements
sink to the bottom. The elements at the top give rise to Heaven, and the elements at the bottom give rise to Earth.
Through the further interaction of Heaven and Earth, the phenomenal world is bom. The combination o f these
elements in the Former Heaven state creates a pattern that foims the energetic template for all things. The spirit,
along with these patterns, then enters the world of form from the bottom o f this vortex at Cv8. This is where the
5/i^n/Spirit enters the physical body carrying with it the pattern specific to each life fonn. pattern or potential will
later be given a chance to manifest during the life cycle of each particular human form. In contemporary
iftaterialistic parlance, these patterns correspond to DNA. In the more spiritual and ancient Chinese terms, they
correspond to Destiny and its fulfillment on Earth.
According to the Yijing, Yin and Yang polarize in three stages corresponding to Heaven, Earth, and Man in
order to create the fundamental pattern for the creation o f form, hsing Mathematically, this can be expressed as 2
to the third power, 23 = 8. Symbolically, this octagonal pattern is represented by the Eight Trigrams of the Yijing.
The Eight Trigrams further interact to form the 64 Hexagrams which complete the energetic template. Form and
shape emerge from the interaction of these hexagrams.
According to ancient Chinese legend, movement through these eight patterns takes place through the Eight
Spirits who have been worshipped since the beginning of the Zhou dynasty. Sacrifices to the first of these spirits, the
Lord of Heaven， took place at 茲spring at the foot o f a mountain in the southern suburbs of the city Linzi. The naine
of this spring, Tianshu ^Heavenly Pivot," is also the same name given to the Pole Star and the acupuncture
point C!v8. It is said that because the Yang Heaven loves the Yin， its worship must take place at the foot of a high
mountain, or on top of a small hill.2021 Heaven was worshipped at an altar at Tianshu so that its beneficial influences
could be received. In acupuncture, these influences are primarily Sken/Spiht, and the Original Yuanqi jtM * which
flow into the physical body from Cv8 prenatally.
The acupuncture point Cv8 has six different names in all, the first five of which relate to the Original Qi
entering the body via the mother from this point. The first of these points，裒膝中， “Navel Center，” simply
positions the location of Cv8 at the navel, and center of earthly polarity for the Great Vortex. The second name,
Mingdi pp 4<Stem of Destiny/' relates the umbilicus to an important function of Cv8 in which the patterns of
Heaven in the form of individual Destiny enter the physical body during life in the womb.
The third name, Qihe <4Qi H arm o n y d ep icts Cv8 as the most important neutral zone of polarity in
the body because it connects to the exact center of the vortex creating human life at its inception, the true
Mingmen/Dantian, the 44Gate of Destiny/Elixir Field^ complex. This name also refers to the capacity o f Cv8 to
harmonize Yin-Yang extremes of the Body/Mind. Cv8 is frequently used in Daoist meditation for this reason. The
name 4iQi HarmonyMalso relates to the central location of the umbilicus among the Five Phases on the abdomen.
This position is associated with the Spleen whose functions include the harmonization of all forms of Qi in general

and the Five Phases in particular. The extremes of polarity neutralized at Cv8 are categorized according to the
balance of the Five Phases. Fire and W ater neutralize each other, as do W ood and Metal. In Daoist meditation,
excesses of these polar opposites and th d r corresponding thoughts and emotions can be neutralized， or harmonized
at this point rendering incoming infonnation more acceptable to the Heart/Mind, xin The Shen/Spint can then
process this information more clearly as it is then cleared of layers o f secondary intellectual interpretations and
emotional reactions. The name “Qi Harmony” also refers to the harmonization and restoration o l Destiny with r
Human Nature which became separated from one another at this point from birth.
The fourth name’ •維會， “Hereditary Tie，” refers to the input o f Original Qi from the navel during
fetal development. At Cv8 the original Prenatal Qi “meets with，” and is “tied to” the acquired energy o f the
postnatal realm, i.e., food, water, air, and life experience. The fifth name, Qishe ^Residence o f Qi,Ma name
shared with the acupuncture point S tl 1, located at the base of the front of the neck, above the breast bone, and lateral
to the stemo-cleido-mastiod muscle, refers to the abundance of the Pre and Postnatal Qi which *4resides,s here. The
intermingling and regulation o f the Pre and Postnatal Qi at Cv8 and Stl 1 takes place through their connection to the
Chongmai and Yin Wei, two Extra Vessels with which they are both indirectly associated. Cv8 connects with the
Chon^mai at K16 and St25 and with the Yin Wei at Spl5. These points are all located at the same horizontal level as
Cv8.
Cv8 C o n n ec tio a to the Chongm ai and Y in W eim ai

Yin W eimai Chongmai Navel Chongm ai Yin W eim ai
S p l5 K16 Cv8 K16 S d 15
K16 and St25 are traditional points of the Chongmai, whereas Spl5 is a traditional point of the Yin Wei. In the same
fashion, ST 11 is at the same horizontal level with the Yin Wei at Cv22, a traditional point of the Yin Wei, while the
C/wrtgma/ passes through this area generally on its way to encircling the lips.
The first three stages of Yin-Yang polarization also correspond to the three axes o f any solid figure—
top/bottom, front/back, and left/right. In Western geometry this configuration produces the octahedron, an eight
sided, six-pointed polygon comprised of equilateral triangles,
four converging into a point on top, and four converging into a
point on the bottom like a four-sided pyramid and its reflection.
The diagonals connecting these six points from the three axes o f
the octahedron,22
In Western anatomy the three axes correspond to the
three planes o f the body: median, frontal, and transversal.

In ancient Chinese terms, these three axes correspond

to Heaven and Earth, spirit and matter, and m ale and
female. In the human body the top/bottom,
Heaven/Earth axis is determined by a line between the
vertex o f the head at the acupuncture point Gv20,
百會， the “Hundred Meetings,” through the
perineum and the acupuncture point C v l, Huiyin
the “Meeting o f Yin，” to the soles o f the feet at the
acupuncture point K l, Yungquan the 6*BubbIing
Spring.”
The third axis, left/right, male/female, is
determined by a horizontal line connecting the two
acupuncture points on the top of the sides o f the hip,
G26, DazVmw•帶脈， the “Girdle Vessel.” This
horizontal line intersects the vertical line at the level of
d between the navel and the
The second axis, front/baci： k , matter/spirit, is
determined by a line from the navel to the space
between the second and third lumbar vertebrae in the
lower back. This is the location of the acupuncture
point Gv4, 命門， the “Gate of Destiny，”
which is related to the second name of Cv8, Mingdi
命蒂， the “Stem of Destiny•” This axis intersects the
other two in the center o f the abdomen between the
navel and the spine. The point where these three axes cross is the true space o f unpolarized energy in the body， the
trae “pivot” 肛ound wWch aU other polarities revolve; In acupuncture， it is called the true AZ/ngme" The
most fundamental Yin-Yang differentiation o f Qi takes place from this point. The spiritAnatter polarity that takes
place through this axis is one between Jing/Esscncc and Shen/Sphit, Destiny and Human Nature, and involves the
beginning stage of the fulfillment of Destiny on Earth.
The navel aspect of this polarity is associated with spirit because it is where the animating force o f life
enters the body prenatally while the form, xing o f the body is being created. The mingmen aspect o f this polarity
is where the concentrated essence o f Heaven is deposited, and represents one's hidden potential as ^Destiny^ tucked
away within the recesses o f material form. Ming is Yin in relation to 5/ie/j/Spirit which is Yang. The front o f the
body, where the navel is located, is Yin, and the back where Mingmen is located is Yang. In the prenatal
development o f the fetus, the relatively more Yin ming gathers at the more Yang place at Mingmen^ while the Yang
S/ie/i/Spirit gathers at the relatively more Yin place at the navel. The true ^pivot" at the intersection o f these three
axes represents the unification of Destiny and Human Nature, Xing in the life of the fetus prior to birth.
In acupuncture, the Extra Vessels emerge from the three axes of this polarity. The Chongmai runs up the
center and corresponds directly to the Great Vortex. The Governing Vessel flows up the center of the back in the
spine as the Sea o f Yang. The Conception Vessel flows down the center o f the thorax as the Sea of Yin. The Girdle
Vessel flows around the waist at the level o f Cv8. these four Extra Vessels are the most fundamental of the eight.
The second four, including the Yin Weimai, are subsidiaries o f the first,23

Three Axes of Creation: Four Extra Vessels
The S/ien/Spirit gathers together at the navel in order to receive the incoming phys lurishment from the
umbilicus in the form of/m ^/Essence, and Blood. It also directs the movement of these substances throughout the
Body/Mind. This Sanction is signified by the sixth name of C v 8 , 神闕, “Spirit Tower.” In Chinese， the
word que M depicts a gate, men where one has run out of breath, que ®i,24 and refers to a look-out tower
guarding the Imperial City.25 The picture depicted by this word is one of imperial guards running back and forth
from the gate-tower of the city in their attempt to relay information to the emperor who is secluded deeply within the
city in his imperial chambers. In acupuncture, the imperial city is a symbol o f the Heart, while the emperor is a
symbol of the SAen/Spirit which resides there. Thus, the name ^Spirit Tower?, represents the place where things,
people, information, and the Shen/Spmt itself enters into the sacred domain of the Heart from outside the body. The
distance between the gate-towers and the imperial city, the navel and the heart, allows information to be processed
objectively without creating undue alann to the equilibrium of the emperor. In acupuncture, this process refers not
only to the primary entrance of the Shen/Spiiit into the body, but also to the hannonious processing of external
events, especially on the psycho-emotional levels. The position of Cv8 in relation to the undifferentiation of polarity
allows psycho-emotional infonnation to be neutralized before it can harm the Heart, and displace it from its secure
and central position.
This function is similar to that of B 14, the Mu point of the Pericardium or Heart Protector which is called
Queshu 4(Tower Shu," in relation to the Pericardium function of protecting the Heart. Although the same
Chinese w o r d 闕， ‘*tower,” is used in the names of both of these points’ the difference is that QweMw，B 14, is the
watchtower protecting the Heart where it resides in its innermost sanctum, and Shenque, Cv8, is the watchtowcr
guarding the periphery of the city itself. It is also the place where the 5^^w/Spirit gains access to the physical body
through the process of fetal development. This process begins at the navel, and then proceeds into the second stage
after the cutting of the umbilical cord. In the second stage, the S/ien/Spixit is installed into the body at the chest

In the third stage, the S/i^n/Spirit is fully established within the Heart; and in the fourth stage it reconnects to
the outside world. The integrity of the 5/ie«/Spirit in maintaining its foundation in source while connecting to the
outside world is essential in fulfilling E>estiny. When the navel is cut, the 5/iert/Spirit is carried up to the Chest and
Heart by the Pericardium which then continues to protect and nourish the Shen within its residence at the Heart. The
Pericardium Shu point on the back, B14, is called the 4*Watchtower Shu" in reference to this protective function,
which begins here at Cv8. The 5/2en/Spirit enters the city o f the Body/Mind through Cv8 in much the same way as
any other type of energy, or infonnation. The ShenlSpint comes in here through this polar neutral zone, and then
moves on to eventually reside within the Heart.
Matter and Spirit Combine

The meeting of Jing/E&scnct and Shen/Spint through the umbHicaSJMingmen axis at the very inception of
life*is first mentioned in Chapter 8 of the Lingshu:
"When two /^ /E s s e n c e s strike each other reciprocally it is called Shen/Spirit

Zia;zg/咖 ;ria/2沙〇vm.zW s/ie/i 兩精相弑謂之 ”26
What *ttwo Jing/EsscncQs" refers to in this quotation is never clearly stated in the early medical classics. While the
commonly accepted interpretation is the combined Jing/Ess&nce of mother and father, it could also refer to the
combined /mg/Essence of mother and child. Nevertheless, the two essences come together through the
umbilical/mingmen axis. Jing/Esscncc and Blood form the material basis for the S ^«/S pirit Symbolically, the
purity of this basis is tiien offered to heaven in order to entice the descent o f the S/ien/Spirit into the fetus. This
occurs in much the same manner as the ancestral spirits would descend into the sacrificial cauldrons of their posterity
during ceremonial events. The S/i^n/Spirit is defined etymologically by its ability to traverse the interface between
Yin and Yang. The Chinese character itself depicts the movement of pure Qi prior to the separation o f Yin and Yang
as it continues to traverse the space between them in the unfolding of the cosmos. Here at (fv8, this interface
between source and creation, existence and non-existence, father and mother, mother and child, is most fundamental.
Because o f the umbHical/Mingmen axis, the Shen/Spuit begins its descent into the physical body at
conception, a process which continues all through prenatal development until the umbilical cord is cut after birth,
and then falls off naturally. Once the umbilicus is cut, the Yin-Yang, front/back, balance of polarity between source
and creation is upset so the top/bottom polarity condensates by becoming the most extreme. The Water/Fire
polarity within this axis contains the greatest energetic polarity in all acupuncture. The result, according to early
Chinese philosophy, is the separation of Af/nf/Destiny and Hsing/Hummi Nature. Af/«^/Destiny sinks down with the
Water phase to reside as Jing/Essenct within the Kidneys at Cv4, two body inches below the navel at the postnatal
Mingmen Dantian. Simultaneously, Human Nature rises up to the chest with the Fire phase to reside in the Heart as
the 5/i^/i/Spirit. On the most mechanical level, the umbilical cord extending out from the navel after it has been cut
resembles a tower over the abdomen of the newborn， a “Spirit Tower” marking this stage of the progress of
ShenfSpirifs descent into the physical body and the beginning of individual life on earth.
The w o rd 《 we 闕 is also used to mean “deficiency，” as in the binome 叫此月闕， which refers to th e ,
waning of the moon.27 The moon goes into the Yin darkness during the period between the full and new moons
(yueque) in the same way that the heavenly 5/ien/Spirit penetrates the earthly plane at Shenque, Cv8. Here the
5/i^rt/Spirit descends into the darkness of matter and easily loses its way, forgetting the nature of its self, and of its
heavenly origin as the 5/ien/Spirit rises up with the separation of Human Nature into the chest.
This process is analogous to that of the original separation of chaos into the light and pure Yang, and dark
and turbid Yin that made Heaven and Earth. This separation corresponds to the second stage of the four stage
creation sequence of Chapter 42 in the Daodejing:

tlie Twelve Spirit Points: Cv8
t4Dao engenders the One,

The One engenders the Two,
The Two engenders the Three,
And the Three engenders the Ten Thousand Things (hw 2ww 萬物).”28
This second stage is Yin, and is characterized by separation. When the S/ie«/Spirit is installed within the chest, the
individual feels alone and separate. The task for this stage is to integrate oppositions within oneself so that the
challenge of survival can be met.
The third stage represents a harmonious blend of that which has been separated in stage two-the
Jing/EsscncQ and the 5/?^«/Spirit, Destiny and Human Nature. The person has achieved integration within
themselves, and is comfortable with their existence.. In Chinese philosophy, one aspect o f the fusion of Shen/Spmt
and /mg/Esscnce is called Jingshen Sff refers to the stability of the Shen/Spmt within the physical body. In
human development this stage begins after the cut umbilicus withers and naturally falls off the navel. Thife stage
represents the completion of the separation between mother and child, Yin and Yang. At this point the unification of
/z/ag/pssence and Shen/Spiiit into Jingshen takes place. If this does not occur properly, or if in the time leading up to
this event, i.e., uterine development, the fetus is subjected to extreme Yin-Yang imbalance or shock, then the process
of creating Jingshen is marred to the extent that the Shen/Spirit will not be able to properly ground itself into the
body. This could result in S/ien/Spirit deficiencies. Classical examples include: slowness, forgetfulness,29 lack of
mental energy, apathy, incoherence,30 depression, sadness, and difficulty in relationships.31
In less extreme situations, i.e., when the Shen/Spmt appears normal at birth, this situation could be triggered
off by similar such extremes or shocks latter in life. These possibilities give rise to another valid rendering o f the
name as “Spirit Deficiency.” In this case， moxabustlon at Cv8 comforts the and allows it to
settle more deeply into both the body, and into oness life experience and the memory of it as it has presented itself.
Destiny in the Daodejing

Both /m^/Essence and 5/ien/Spirit serve an important contribution to the concept of Jingshen. J/«g/Essence
is a more physicalized aspect of Destiny, the part of Dao which has become most embedded in the physical world.
As such, its nature lies hidden within as human potential, waiting to be revealed to oneself and to the world. In
ancient Chinese medicine, the highest level of healing occurs when one is one a path where this Destiny can be
fulfilled. This occurs in co-operation with the Shen/Spkit which guides the hidden potential within //^ /E ss e n c e into
the light of daily life and human experience.
The fulfillment of Destiny is described cosmologically in three different chapters of the Daodejing where it
is referred to as a “return，” /aw 反 or力/ 復， to source. This placement of Dao, as Destiny and Jfn^/Essence, into the
core o f the human body must return to its source in Dao in order to maintain ontological continuity. For example,
Chapter 40 presents the movement of Dao as cyclical, manifesting into the world only to return again to the empty
source from which it came:
<<fThe movement of Dao is in returning

Fanzhedao zhidong 反者道之動，
The usefulness of Dao is in its softness

Ruozkedao zhiyong 弱者道之用•
All things of the world come from something

77(3似1_〇而;ww 天下萬物於有，
But that something comes from Nothing,

Youshengyuwu
In Chapter 28 the fulfillment of Destiny is further described as a path between the known and the unknown， the white
and the black. In order for this movement to be successful, a precise balance between these extremes must be
maintained. They must stay in contact with one another so that one's path in human life can remain congruent from
beginning to end:

41Know the white, but hold on to the black, and be an exanqjle for the world
研Twza,wef命/tda W 知其白，守其黑，爲夫下式-
To be the pattern of the world is to have Constant Virtue and make no mistakes
Wei tianxia shit cfumgde bate 爲天下式，常德不成，
So as to return to the non-polarized state.

Fugia. y “ _ •復歸於無極.”33
In Chapter 16 the Return of Destiny is described as the most fundamental way to find a peace, constancy, and
enlightenment that endures beyond life itself:
(iAttain Utmost Emptiness and observe true quietude

Ztow 力’ 7’
i_rt以 w 致虛極守靜篤.
While all things strive together, only I perceive this Return

Wia/iww gwan/i/ 萬物並作吾以觀復.
For as much as things tend to proliferate, they will all return to their root
. Fmvz/：
ywrtywn供办吳物芸芸各復_ 其根.
To return to this root is to find peace

Gw如 /I y n 加 g 歸根曰靜
This is called Returning to Destiny

是謂復命.
Returning to Destiny is called Constant

Fuming yuechang 植命曰常.
To know this Constant is called Enlightenment

ywewwVig 知常曰明.
Not to know this Constant， or to act in 过disorderly way brings misfortune

c/w 叹mzrtgzMo 不知常妄作凶.
By knowing this Constant, one contains things

知常容.
To contain things means to be fair and open to all

Yong naigong 容Jb 公,
Fairness and openness is kingly, and kingliness is Heavenly

Gong naiwang wangnaitian 公乃王王乃天,
But while Heaven is like the Dao, Dao alone is what endures
Tianm idao daonaijiu
Knowing this, even with the death of the body one will not be endangered
没身不殆.”
34
Dennis WiUmont © November, 1999; All rights reserved. 29

Destiny and Human Nature, Shen/Sp/r/f and Jing/Essence

In order for this ftilfillment or return to occur, the potential of Dao within physical form cannot be denied.
Rather, it needs to fiilly manifest in the world. In order for Destiny to be fulfilled it needs to be processed through
the natural occurrences of daily life in the mundane world. One*s conduct cannot be so disorderly as to lead one
astray from this path. It is the Shen/Spiht fully established and residing in the Heart which guides this process.
In ancient Chinese philosophy and medicine, there are two spiritual aspects of the Heart. The first is the
S/iew/Spirit which comes from Heavers The term S/i ⑶ /Spirit is usually paired with 刀叫/Essence in the expression
Jingshen. The other spiritual aspect of the Heart is Human Nature, xing 14* Human Nature is paired with Destiny in the
same way as Shen/Spint is paired with /mg/Essence. At birth Human Nature and Destiny are united, and reside together
in the center of the umb\]ic3l/mingmen axis, the true Mingmen Dantian. After birth, Human Nature seeks the pleasures
of life and avoids paiit In doing so it becomes separated from Destiny. When this moment occurs, a person forgets who
they are, and instead， begins to identify with aspects of the material world which they try to hold onto or “contain” at all
costs. The more they hold on, the more separate from the universal whole they become. In order to maintain integrity of
the self, it is important that Human Nature stays aligned with one's inner potential as Destiny residing in the Kidney.
This -relationship between Human Nature and Destiny is the spiritual essence of the Shaoyin meridian, i.e.,
Kidney/Heart.
The worldly tendency of Human Nature is to go out chasing after the pleasures o f the world to the degree
where its connection to Destiny is broken, the Jmg/Essence is depleted, and the Sken/Spkit is lost. It is the job of the
Shen/Spirit to see that the integrity of Destiny and Nature remains intact. Then, Jirtg/Esstnce and S/ien/Spirit support
one another, and the Jingshen grows in its brilliance and intelligence. The connection of Shen/Spmt to JingfEsscnct
via the xanbiMcal/mingmen axis at Cv8 supports the Jingshen in its role in manifesting Destiny. It is through the
guiding principle of the 5/ien/Spirit that the inner potential of Destiny is accessed. When the stimulus and pressure of
the outer world tempt one to feel inadequate, moxa at CV8 returns one to their appropriate place in the world.
No one can be and do everything. While Human Nature might have us think we should be able to fulfill this
expectation, it is the job of the Shen/Spmt to redirect this fantasy to the acceptance of our correct place in the world.
Self-acceptance is at the heart of beginning any worthy direction. Being comfortable with who we are in relation to
what we want to be allows us to renew ourselves at every moment on the path of life. To begin any direction on this
path without self-knowledge or self-acceptance is a grave mistake. To do so is to break with the root o f on e^ being.
The eventual consequence of this break is to cut off the 5/i^n/Spirit from its source in Destiny within. To pursue this
direction results in the withering o f Sken/Spint as well as the endless complications that crowd in to overwhelm the
Jingshen and smother the spark of life.
Cv8 helps to reestablish the connection between//«g/Essence and 5/iew/Spirit so that the S/ien/Spirit can be
supported and the potential within the JingfEsscnct can be correctly fulfilled. This is especially true at the level of
hereditary ties as the fourth name of Cv8, ^Hereditary T ie/1implies. If one's Destiny in life is not supported by the
parents, or if the parents have tried to push, and superimpose their own values, ideas, and personal Destiny upon
their child there will be an inner conflict within the child between following the superficial guidelines o f others (i.e.,
parents), versus the fundamental guidelines of Dao within themselves. Because children are dependent upon parental
early in life, it is natural to feel allegiance to the parents and the guidelines they have set out even if they are contrary
to the guidelines of Dao as Af/wg/Destiny within. The conflict this creates within the child forces him to choose
between the erroneous, yet tangible, support the parents have offered and the more fundamental, yet intangible,
support from Dao. If this conflict continues, a sense of distrust is developed for both the outer and inner worlds. A
belief system is then created in which support from the external world is identified with betrayal of one's inner self.
At the same tiine^ since one has never been led to trust the inner guidelines of Dao, it is difficult to trust oneself and
Dao as well. Struggling with this conflict, one will never be able to feel comfortable with themselves, or trust
themselves, or what life has to offer.
The child, or child-self, can be intellectually in touch with the meaning of fulfilling their own Destiny, but
still be unable to fulfill it. The delusion is that outside support is identified with betrayal o f one’s core seif by
insensitive parents. Because the outside support must, therefore, be rejected, one's Destiny can never be fulfilled.
The more slender this thread becomes, the more one will be tempted to succumb to external pressures and choices.
At some point in this direction, one abdicates responsibility for ftilfilling their own Destiny. The opinions and
directions of others then supplant those coining from within. At this point, one assumes the nature of a ghost as they
are no longer able to adequately direct their own lives.

Indications
This inner conflict and self-doubt is caused by not getting proper support or understanding from one's
parents. On the spiritual level, this can manifest first through the feeling that the support systems for life are slim,
and even unreachable. It can seem like the effort it takes to keep the process o f fulfilling Destiny moving is more
than what one gets back from the effort. It is at this point that the spirit succumbs. Over time this feeling can
develop into false mental constructs and attitudes. This can take the form o f rebellion against all possible sources o f
support to the degree where one projects past failures in attempt to gain support from parental figures and other new
possibilities. In time, these attitudes will give way to belief systems that unconsciously tell the person that they wiH
never get support for fulfilling their own Destiny, a belief they will then fiirther incorporate into their self image.
Since they feel they can never really ^w in/1they either give up and succumb to depression, or become a petty tyrant
instead.
Cv8 can help to restore the natural integrity o f the Jingshen in resonance with a time before these deluded
psycho-emotional interpretations were created, before it suffered the brunts and blows o f existence on the physical
plane. Cv8 helps one to re-define oneself in terms o f the simple primacy o f being, in contrast with the psycho-
emotional damage they have, or think, or feel they have received. Due to its cosmological nature, Cv8 has the
capacity to reach states of harmony occurring prior to human experience. Because everyone is connected to Dao,
and contains the memory of this unity within them, these levels of trauma can all be transformed through Cv8.
Because o f C vS's capacity to restore this primal life o f the spirit, it can be used for addictions, especially
drug addiction.35 All addictions are characterized by an unwillingness to take control over one^ life and manifest
their Destiny. Instead, the addict gives this responsibility over to the manipulation o f their senses whether through
drugs, alcohol, cigarettes, food, sex, or any other activity. Instead o f controlling their lives from the perspective o f
Shen/Spint, the addict shuts down on this perspective by denying their own spiritual authority over themselves, and
opts instead for trying to manipulate their sensory input. If this would only work, everything would be fine, but since
it never changes the core o f a person inside, it only serves to enhance the addiction which is only a pretense o f
reality. The addictive life is the exactopposite o f a life of fulfilling Destiny. The addict becomes a slave trying to
support their addiction, instead of being simply who they are and aligning themselves properly with the universe so
they can see what it is they really need and avail themselves o f it.
Another interesting ( tion between the ShenfSpirit and the /in^/Essence associated with the use o f Cv8
is its reported use for spermatorrhea by Dr. James Tinyao So, the founding teacher of the New England School o f
Acupuncture, who learned from the famous Chang Danan, who, although he is known for instigating the movement
we know today as TCM, nevertheless carried forth pre-TCM material which he introduced to Dr. So.
Dr. So says that moxa on Cv8 can save someone's life in cases of spennatorrhea. This disease is mentioned
over and over again in Dr. So’s book，36 a fact that has perplexed many of his students who went about learning these
treatments waiting for the chance to apply them in the clinic. They waited and waited and waited. I would still be
waiting myself as a matter of fact if it weren’t for a lecture by Ted Kaptchuk on this topic.37 Ted said that when he
studied Chinese Medicine in Macao in the 1960's, spennatorrhea was mentioned in all (he textbooks there as well.
Nevertheless, he never saw it in the clinics there either. Ted went on to reveal that whereas spermatorrhea is never
found in a W estern clinic, or in a Chinese one either, it was widely studied and discussed in China as if it were. This
anomaly suggested that “spermatorrhea,” a disease defined as the “abnormally frequent involuntary loss of semen
without orgasm /'38 a disorder that, according to the Chinese could cause death, might, in fact, be something else
entirely.
Upon questioning his fellow students, much to their embarrassment, Ted concluded that the disease
“spermatorrhea” was a euphemism for the shame associated with any kind o f involuntary seminal emission outside of
intercourse. Because of the restrictions put on extra-marital sexual activity throughout Chinese history, it was only
physiologically normal for young men to experience these kinds of emissions. However, because it was not socially
acceptable, these natural phenomenon were interpreted as disease. Furthermore, Ted found out that it was not the
physiological loss o f semen that was being treated in “spermatorrhea，” but the sociological phenom印on o f shame,
guilt, etc. that accompanied it. This being the case, it is easier to reinterpret the use o f moxa on Cv8 to S*save one's
life in these cases.”
Because 7i>^/Essence and S/ie/i/SpfnY come together incipiemly here at 0 8 , it’s use can be defined more in
terms of psycho-emotional comfort zones surrounding sex than the physical ones themselves. This is especially so
when social or family morals have inhibited healthy sexual response, i.e., psycho-emotional restrictions that inhibit
letting go in sex to the extent that true intimacy cannot be found there. Being afraid of death upon seminal emission
reveals the extreme trauma that inappropriate socialization can induce. Therefore, a more realistic interpretation of
Dennis Wilimont © November, 1999; All rights reserved. 31

Cv8 in regard to this phenomenon is the treatment of psycho-emotional fear associated with the inability to achieve a
healthy state of sexual intimacy.
Sexuality is an area where the Qi circulating between the Kidneys and the Heart must be in harmony in
order to function. According to acupuncture theory, the Kidneys supply the physical force animating the sexual
drive, while the Shen/Spint of the Heart elevates the physicality of sexual experience to the levels of intimacy and
conscious fulfillment. Intimate sexuality is， in fact， an expression of the alignment between the S/ie/i/Spirit and
/m^/Essence, Human Nature and Destiny, within oneself with that o f an other. The balance that<Jv8 brings to thjs
function ties the beginning and end of the reproductive cycle together. As a fetus, one receives the gift o f life and the
unity of universal forces through the umbilicus. This is only an extension of the unity of Yin and Yang, male and
female forces that preceded it from the parents. As an adult, the integrity of these forces within oneself again unite at
the ^navel centers, in order to re-initiate the hannony of Yin-Yang , male and female forces through intimate and
sexual union. Through Cv8, the cycle begins, and begins again.

The Twelve Spirit Points: Gv6
Gv6, S/ienzong 神宗，“Spirit Ancestor.”
Prenatal/Postnatal Transition
Gv6 is located at top of the 12th dorsal vertebrae exactly in the horizontal and vertical center o f the back. It
is thus called the “Center of the Back,’Viz/wn茗脊中， and therefore， is also the point of the back and spinal
column， as its secondary names “Spinal S/zw,” 刀Aw 脊俞， and “Pillar of the Back，’’ 37z/im 脊柱，denote. Shu points
on the back are places where the Qi travels directly into the associated organ.39 Because Gv6 is located 1 1/2 body
inches medial to the Spleen Shu points, i.e., B20, on either side of the spine, its function as ^Spinal Shu" is also
directly related to the Spleen and the Soil phase to which the Spleen correlates. It brings Yangqi from the Governing
Vessel to this point in order to direct the Qi of the center of the back, Spleen Soil, and the Five phases in general as
well. .
Soil functions as the inter] y, and harmonizing agent between the other four phases and their polarities,
i.e., Fire and Water, and Metal and Wood.l. It also represents a postnatal energetic template between the Prenatal, or c
Former Heaven world, and the materialization of form. In this respect, it forms the main central axis upon which
postnatal life is structured, i.e.( Water and Fire with Soil in between. The firont/back axis of the body formed at Gv6
and the Soil phase intersects with this vertical axis of Water and Fire at a famous place in the interior center o f the
upper abdomen called the Yellow Court. This center is the postnatal center o f the Five phases in the human body,
and parallels the trae Mingmen Dantian and umbilicai/Mingmen axis between Cv8 (the navel) and Gv4. This
cosmological transition between the invisible and visible worlds is first mentioned in Chapter 42 of the Daodejing:
t(Dao engenders the One,

The One engenders the Two,
The Two engenders the Three,
The Three engenders the Ten Thousand Things.,s4°
In this cryptic formula, Dao and the One represent the quiescent and active aspects o f non-being, wu-chi
while the fourth stage, the Ten Thousand Things, represents the world of foim. Stages Two and Three
represent intermediary stages of transition between form and non-being. In the Yijing^ these are called the Fonner
and Latter Heaven realms. In the ontogeneisis of the human body they are called the pre and postnatal- Both Former
and Latter Heaven stages are energetic templates, or archetypes, from which form is generated. Within these
archetypes, the Former Heaven stage is characterized by rigid polarities that preclude motion and, therefore, the
actual generation o f form. In the Latter Heaven stage, however, these rigidities break down as the template begins
the process of cyclic motion. In doing so, the template of the Five Phases emerges. In the Yiing, the Latter Heaven
sequence of the trigrams is identified with the Five Phases. In ancient Chinese cosmology, the Five Phases represent
the immediate template from which the world of fonn is bom, .
L atter Heaven and the Five Phases
The Suwen echoes this understanding in describing the spirit-matter continuum as extending from the
intangibility of the four directions, through the Five phases, to the physical organs and tissues associated with them. For

(The Eastern direction generates Wind

功饥淡叩東方生風.
Wind generates Wood

Feng sheng mu
Wood generates sourness

Mu sheng suan 木生酸，
And the Liver generates the tendons

叩加肝生筋，
_ ons are associated w

are*generated from the Directions, it is the trigrams that are implied. In fact, the shift firom the Former Heaven sequence
to the Latter Heaven sequence of trigrams/Directions directly results in the productions of the Five phases, Wood, Fire,
Soil etc. The 5/*en/Spirit follows this progression ontogeneically in order to establish itself within the human body. At
Gv6, this establishment is intimately connected with this intennediate, yet incipient stage of the Five Phases, and is,
therefore, a pattern suspended between the pre-polar state and matter itself.
Ontological Transition o f the Five Phases

Former Heaven Latter Heaven Material World
Invisible Source Five Phase Patterns Visible Creation
Skin Troubles of the Palm and Sole

As the Chinese word for “governing,” 督， means “to direct,” the Governing Vessel directs the Yangqi of
the Body/Mind. At Gv6, the directing capacity of the Yangqi is brought to bear on its two functions, **center of the
spine" and Soil as <scenter of the Five phases.** The Soil phase is best characterized by its ability to harmonize
extremes of the other phases. On the psycho-emotional level, this involves the spirit of the Spleen, i.e., the Intellect,
yi M , 〇r rational mind. The rational mind has the ability to harmonize situations through concentration,
conceptualization, and understanding. One's ability to direct the Yangqi into the Body/Mind through the Five phases
in this way gives one the ability to direct the course of o n e^ life, and to stand up to opposition. In coUoquial
language, this characteristic is called ^spine/* which manifests at G vl6 on both the physical and psycho-emotional
levels.
There are extroverted and introverted aspects o f ^spine." In Five Phase parlance, these arc represented by
Fire and Water. Gv6’s ability to regulate the Water/Fire poiarity can be seen in one of its traditional, yet unusual
indications-troubles of the skin in the palm and sole.42 In acupuncture, the sole of the foot is governed by Kidney
Water as symbolized by the name of the only acupuncture point on the sole belonging to the meridian system,
Yongquan ^Bubbling Spring** o f K1, the first point of the Kidney meridian. In contrast, the palm is
governed by the Fire phase, as is symbolized by the only two acupuncture points on the palm belonging to the
meridian system. These are both Fire points o f Fire meridians, according to their Antique Point classification-P8
and H8.
In Taijiquan and Qigong practice, the four bilateral points of K1 and P8 are called the (*Four Gates,Mand
are used to establish the circulation o f Qi from the Mingmen Dantiart area, including the navel and the acupuncture
point Cv8, first to the extremities, and then beyond to the external world. The connection between skin problems of
the palm and sole to the circulation o f (Ji from the prepolar center of applies to Gv6 and its ability
to regulate the expansion and contraction of Qi to and from the body’s periphery by harmonizing Spleen Soil and the
Water/Fire polarity within the Five Phases. One aspect of the body*s periphery is the skin. Another is the

extremities of the anns and legs, especially the palms and soles. These two aspects come together here in this
classical indication-troubles of the skin in the palms and soles.
Spleen Soil iciaica
relates to
lu skin problems through its ad^^rc-iauuiia
uuuuîi lid associations with
wiui the Blood,, oBody
liic oivtuu Fluids, aiiu
u u j xîuiu^, and the skin
uic o&Jil
itself. The Spleena makes
r the Blood according to acupuncture theory. The Blood nourishes the skin. A deficiency of
Spleen Blood will1cause
c dryness of the skin, and predispose it to attacks from the Six Adverse Climatic Influences,
Wind, Heat, Fire,, Damp, Dryness,
Ihyness, and Cold. Whether from internal or external origin, these Influences combine c
with deficiencies and other imbalances of the Bloodl to produce a stagnation o f Qi in the exterior causing skin
problems. The internal balance of the Spleen is also> important ii in keeping the other internal organs in balance so that
these Adverse Influences do not arise from them.
The Spleen Yang is in charge of the transformation and circulation o f Body Fluids. Body Ruids, chin-yeh
津液， otherwise known as Spleen Damp, are also essential for the lubrication o f the skin. If these are deficient the
skin will become dry and cracked. If they are excess, the internal Damp will easily combine with external Wind,
Heat, Fire, or Cold to produce eruptions, infection etc. The skin correlates to the Lung, while the Lung and Spleen
are part of the same Taiyin meridian in acupuncture. Thus the Lung affects the Spleen and vice versa, and the health
and balance of the Spleen is instrumental to the condition of the skin.
Stability in Transition
Since skin problems of the palms and sole represent a two-fold assault of the body’s periphery， the balance
of the Spleen has to be upset on both the physical and psycho-emotional levels for this to occur. Since the Spleen is
in charge of the ^center/' something has to traumatize this function so that the condition of the center is driven
outward to the extreme periphery of the palms and soles. These two areas are where one connects, first to the earth
and Soil itself, and then to the outer world. The connection to earth provides stability, and the connection to the
world promotes change and growth. These two aspects are the essence of Soil which keeps us stable in times of
transition and change. The development of these functions stem from childhood connections to the Earth and the
support system of the social s加 cto e . TWs stobility in fr咖 ition is gained from being well-grounded in a physical
place growing up, and also the social stability received from ones caretakers during this formative period. The
Spleen is die organ most associated ^ ith the postnatal endowment received from nourishment. By receiving well-
balanced nourishment from a stable place on earth, as well as from those in charge of one*s well-being as a child, this
fundamental stability is achieved.
One possible example of a circumstance that can affect the Spleen Soil’s stability adversely is adoption
where there can be a gap between one's biological and social foundations. Whatever capacity there is for trauma
concerning this rip is exaggerated the more the biological and genetic background of the child is different from that
of its social surroundings. This can become even more exaggerated the more intolerant the social surroundings are
to the biological and genetic background of the child. For example, an infant from one racial and ethnic background
brought up in an exclusively different background might always wonder why they are different. These questions
could further develop into feelings of not belonging to the extended social environment they find themselves in •.
regardless of how intimate their relationship becomes with their adopted parents. Since the basis of this feeling is
biological, it will be felt on a very deep level, but since this feeling is also very primal, it will not always be very
easily understood by the person suffering from it.
The internal reaction this can produce when it is traumatic drives the person out of their center. Their
4isociologicar, center doesn't always produce the nourishment and sense of belonging one needs. The person may
then feel uncomfortable about themselves in a very basic way as tixey seek to fiilflll this need at the periphery of their
basic self, i.e., with distractions and things they don't really need. At the same time, they have difficulty in getting
their real needs met. Since this reaction is internal， it will have 技ftmher physiological effect on the Spleen Yang at
Gv6, by upsetting the normal balance of Spleen Blood and Spleen Damp. The uncomfortability at one’s center is
pushed away in compensation to the periphery along with the accompanying imbalances of Blood and Damp to
emerge as problems of the skin at the palms and soles.
The connection of Gv6 to the Four Gates and the expansion of Qi from the center of Da/m’a/i to
the extremities of the body through Gv6 is related ontologically to a shift between the Former and Latter Heaven
states within the human body. The true Mingmen Dantian is the center of the Fonner Heaven, while Gv6 is the
center of the Latter Heaven. During the course of the inception of the 5/ien/Spirit into the physical body, there is a
shift from the Former Heaven to the Latter Heaven state. This shift represents an energetic continuum between the
non-physical and the physical, and forms the stable ground of the personality. This intermediary stage corresponds

to the Five Phases, and is indicated through the vertical polar axis of Water, Soil, and Fire. Zheng Yangzi alludes to
this in the “Hundred Questions，” 及7/ Wle/r 乃伽百問篇 of 79 AD:
*4Although being is one, there are [nevertheless] three substances. Water {shui 7]^), fire (huo ^C), and earth,
when they condense, they produce the heart (xin the kidneys (shen ^ ) , and the spleen (pi 0$). When they
are transformed, they produce the breath {qi 0 ) , the blood (hsiieh ifa), and the essence (jing ). The
transformation of breath, blood, and essence produces the centre of the gods (S/iâ/Spirit).’*43
In this statement Zheng indicates that the vertical axis of the Five phases, i.e„ Fire, Soil, and Water, establishes
the first important biological center for the iSAen/Spirit* To this center Heart Fire contributes Blood, which it regulates;
Spleen Soil contributes Qi, which it produces; and Kidney Water contributes //«g/Essence, which it contains. Cv8
connects to the true Mingmen Dantian where the wholeness of Original Qi is housed in its undifferentiated and Former
Heaven state. After birth and the cutting of the umbilical cord, this original wholeness fragments. Destiny sinks down
with the Water phase and the /ing/Essence to reside in the Kidneys, while Human Nature rises up with Shen/Spmt to
reside in the Heart. In the Yijing, this fragmentation is portrayed through the transition between the Former Heavep to
the Latter Heaven sequence of the trigrams. In the Former Heaven sequence, Heaven and Earth comprise the vertical
axis, whereas in the Latter Heaven sequence, this vertical axis shifts to that of Fire, Soil, and Water. This shift
represents the ti^nsition from undifferentiated Oneness to that of the Five phases, a meta-transitional stage preceding the
physical completion of life itself.
Trigram Shift
1 :1 :i: ^ ::i III

令 ==# 分
Form er Heaven Sequence L atter Heaveni Sequence
Whereas Jing/Esseacc and Blood from the Kidneys and Heart a es incorporated into
harmonization taking place at 0 8 , Qi from the Spleen is added to this function at Gv6. Since the Qi of the Spleen h
derived from food and water, the association with the Spleen at Gv6 represents a connection to Latter Heaven and
postnatal nourishment. Cosmologically, the Five Phases represent a transitionary stage in the creation of material form.
The 5/ien/Spirit, which at Gv6 is nurtured through the interaction of //ng/Essence, Blood, and Qi, has entered, but not
yet established itself as the master of the physical body. At Gv6, this progress is still in the inception stage where the
phase and meridian dynamics of the body are integrated prior to actual physical forni.

The Yellow Court

The front end of the front/back postnatal axis of Gv6 is 0 1 5 , the ''Spirit Storehouse,MShenfu # 0 , located on
the upper center of the upper abdomen, 1/244 or 1 body inch43 below the bottom of the sternum. Cvl5 is the third and
final point of the Inception Stage of the Twelve Spirit Points. This axis paraUels the umbilical/論容邮 ” axis where the
Original, unpolarized Yuanqi is established at the true Mingmen Dantian. The horizontal axis between 0 1 5 and
Gv6 also intersects with the top/bottom axis of the Great Vortex connecting Heaven and Earth, and in the body located
between Gv20, at the top center of the head, and Cvl, in the center of the perineum. A third left/right axis also intersects
with these first two. The place where these three axes meet is an important center of energy called the Yellow Court,
and parallels that of the true Mingmen Dantian. Whereas the left/right axis of the true Mingmen Dantian runs between
the two G26 points at the top of the hip, the left/right axis intersecting the axis between Cvl5 and Gv6 is formed at the
upper abdomen by a line between the two Sp21 points at the middle of the two sides of the lower rib cage.
Horizontal Relationship Between Cvl5 & Gv6
Whereas Gv6 represents the Yangqi of the Spleen, Sp21 is the end point of the Spleen meridian. Together,
Gv6 and Sp21 represent the beginning and end of the Spleen organ-meridian complex and the Soil phase. As **Great
C ontainer,Taibao Sp21 is also the Grand Luo point of the Spleen \îich connects all of the other Luo points of
the body together. This process also holds the Body/Mind together and helps to promote the psycho-emotional stability
of the Soil phase. As Luo point, the function of Sp21 is to ^supervise all the Blood and Body Fluids46 in the body and
“gather it around the body’s circumference，，*47 as well as to “stabilize and regulate the Qi of the center:*48 The Grand
Luo of the Spleen maintains contact between the center and peripheiy of the body, and in doing so, links all o f the Luo
vessels together. The Grand Luo of the Spleen is also important in distributing Blood and Body Fluids to and from the
skin and flesh.
There are two different kinds of Lwo vessels to be connected—tte Twelve Transverse and the Twelve
Longitudinal, each associated with one of the Twelve Main Meridians. Each of the Twelve Main Meridians has a single

Luo point from which emanates the Transversal, and Longitudinal Vessel associated with i t The Transverse and
Longitudinal Vessels connect the inside and outside of the body in two different ways. The Transverse Luo vessels link
the coupled Yin-Yang meridians, while the Luo Longitudinal Vessels link the extremities of the arms and legs with their
associated internal organs. Sp21 brings the haimonizing qualities of the Spleen, Soil, and the Five, Phases to the
Cvl5/Gv6 axis, and further helps to bridge the pre-polar state with the physical body itself. It also plays an important
role in regulating the condition of the skin at the palms and soles in association with Gv6. By linking the inside and
outside, Sp21 accentuates the cohesiveness of the Soil phase at this center.
Spleen Transverswal Luo Vessel

Note: The Stomach and Spleen are Coupled Meridians
The internal place where these tfiree axes meet parallels the true Mingmen Damian, and is called the
^Yellow Court/* Huangting ^ 0 , where the transformation of Qi to Shen/Spixit takes place in Chinese internal
alchemy.
The Yellow C ourt and the T ru e M ingm en Dantian

i ►------------------- Gv20
Sp21 — ____<• Gv6

----------------------------------- YELLOW COURT
C vl5— --------- Sp21
G26 — --------- Gv4

------------------------------------ TRUE MINGMEN DANTIAN
Cv8 — --------- G26
) ------------------- Cvl
Given the importance of the Yellow Court in the history o f Chinese alchemy, one would think that it had a
very specific location. Instead, the historical disagreement, confusion, and ambiguity over this location renders it
difficult and challenging to identify. This confusion stems ftoin the fact that Yellow Court is also a generalized term
referring to centers of Qi transformation in longevity and immortality practices called the Three Dantians. These
include the Upper Dantian in the center o f the head, the Lower Dantian in the center of the lower abdomen at the
postnatal Mingmen Dantian behind Cv4, and the Middle Dantian in the center of the torso,49 either in the center of
the abdomen or the center of the chest. Some traditions say that the Middle Dantian and the Yellow Court are the

same. For example, “Yellow Court” is the most famous of over fifty different names for the Middle Da/mb/i.50
Other traditions say they are not the same. Therefore, it is hard to tell which center and which location is referred to
when the exact locations are not given, an omission that frequently occurs in alchemical and Daoist texts.
Some traditions associated the Middle Dantian and the Yellow Court with the Heart,51 while others
associate them with the Spleen.52 In many cases these associations are made without defining exactly where the
Heart and Spleen âre.1* Yet another perspective distinguishes the Yellow Court, which it defines as the true
Mingmen Dantian area behind the navel,53 from the Middle Dantian, which it local cates just below the breast area54 on
the center of the abdomen at the acupuncture point Cvl5.
The ambiguity over the location o f the Yellow Court can also be explained by both the importance of the
site in Chinese alchemy, and the fact that areas in the body traditionally associated with the Heart and Spleen
overlap. Together, the Middle Dantian and the Yellow Court represent a sacred area for the transformation of
Shen/Spiiit. Douglas Wile calls it uthe womb of the holy fetus,,,55 because it is here that the Shen/Spiiit is
transformed from Qi according to the transformational progression of the Three Treasures (JingfEsstnce, Qi, and
S細 /Spirit) through the Three Da/m’aws, Since the transforfiiation of Qi to SAe/z/Spiiit is the pivotal stage in this
process, it is reasonable to tfiink that the site of this transformation, the Middle Dantian or Yellow Court, was
historically kept secret. Because there is a continuity in the energetics of the area involved (i.e., the overlap between
the Heart and Spleen), only a true initiate will be able to know or figure out the correct location. Today, this
dilemma can only be resolved by clearly differentiating areas associated with the Heart and Spleen, and defining
The questions that remain are: l)Is the correct location of the Yellow Court the navel or the center of the
upper abdomen? 2)Is the correct location of the Middle the upper abdomen or the center o f the chest? and
3)Are the locations o f the Yellow Court and Middle Dantian the same, or are they different? In order to answer
these questions, a further distinction concerning the pre and postnatal, Fonner and Latter Heaven stages of creation
must be made.
The true Mingmen Dantian behind the navel is the Former Heaven and prenatal center of the Body/Mind.
It is from this center that the unpolarized Qi first differentiates into Yin and Yang and the Five Phases. Fire rises up,
Water sinks down, and Wood and Metal goes to the left and right sides of the body. The first stage of this
differentiation maps out diagnostic areas on the abdomen according to the layout of the Five phases. From this
perspective, Spleen Soil corresponds to the navel in the center of the abdomen, while the areas to each side
correspond to Wood and Metal, the area below at 0 4 corresponds to Water, and the area above at Cvl4/15
corresponds to Fire and the Heart
Five Phase Diagnostics of the Abdomen, Transitional Postnatal Center

， { -------Cvl4/15 (Fire)
Navel (Soil)
/
• • • ( —
—
Left St25 (Wood)
Right St25 (Metal)
(•---- Cv4 (Water)
This arrangement corresponds with the Inception Stage of the Twelve Spirit Points where the 5/itf«/Spirit
enters the body through the abdomen, primarily through the navel. Thus, Fire which corresponds to the SA^/i/Spirit,
is located on the upper abdomen. However, as this process continues, the S/ze/z/Spirit and the Fire phase continues to
rise up into the chest where it eventually stabilizes in the area of C vl7, between the nipples. At the same time, Soil
rises up to the upper abdomen at the Cvl4/15 area and distinguishes itself from the original prenatal Soil center at
the navel and Cv8. Cv8 is both the prenatal center of undifferentiated Yuanqi and the transitional postnatal
center of the Five Phases corresponding to Soil because it is from here that the original unpolarized Qi first
polarizes. It is for this reason that the area behind the navel was associated by some traditions with the Yellow
Court. However, following this development, Cvl4/15 at the upper abdomen, which corresponds to the transitional
postnatal center of Fire, becomes the postnatal center of Soil as this development continues. Coinciding with this
transitioiu the postnatal center of Fire becomes Cvl7. This is the reason why other traditions associate the location
of the Yellow Court with the upper abdomen.

The area of Cv 14/15 is associated both with the transitional postnatal center of Fire, and the postnatal center
of Soil because it is from here that the center o f the Five Phases operates in life. It is also related to Soil and the
Spleen because of its Yin-Yang coupled organ association with the Stomach organ which resides underneath this
area. At the same time, this area is also related to the Heart because Cvl4 is the Heart Mu point of Collection.
Therefore, the upper abdomen is related to either the Middle Dantian or the Yellow Court depending upon the Five
Phase context though which one perceives it. The Soil perspective relates it to the Yellow Court, while the Fire
perspective relates it to the Middle Dantian, y
Five Phase Postnatal Centers

• _ C vl7 (Fire)
• _ 0 1 4 /1 5 (Soil)
O — Cv8 (Navel)
• — Cv4 (W ater)
, Cvl5 is a transitional area in which the 5/ien/Spirit, having gained access to the physical body, transits from
the abdomen to the chest where it begins the process of installing itself prior to establishing itself in the Heart. The
Spleen contributes Qi to the Blood and Jing/Esscncc brought together at Cv8 so the S/ien/Spirit can further connect
to the postnatal realm. Without this postnatal connection, the Shen/Sphit would be unable to install itself further into
the physical body. Therefore, the center between the Cvl5/Gv6 and Sp21 axes can be considered the true Yellow
Court. Because Gv6 is where this transition begins, the stage in the development of the Shen/Spmt which occurs
here is one which is defined as belonging to the generation, or initiation of actual movement, of the Five phases.
This means that Gv6 is an intermediary stage in the process of the S知n/Spirit becoming physical, a process that also
ontologically defines the Yellow Court.
At Gv6, the She?i/Spmt is still in the inception stage. The process of the 5/iew/Spirit coming from Heaven,
establishing itself within the physical Heart, connecting to the world at large, and then reconnecting to Heaven,
follow Ae cyclic process of the mantfesmtion of Dao hito Ae world， and the return of the world back to its source in
Dao. This is also similar to the physicalization of the 5Aen/Spirit from Heaven into the body, and its transformation
to source again at death. During this process the spirit ancestor, zong i.e., 5Aen/Spiritf becomes human at birth,
and then ancestor again at death. However, at Gv6, the Shen/SpmX is still in the process of becoming human because
it has not yet established itself in the Heart. In this pre-human stage, the Shen/SpinX corresponds mort closely to
“ancestor,” i.e.， the “Spirit Ancestor，” 叹神宗， than it does a sovereign being， although it will eventually
accomplish this development when it comes to reside in the Heart
Transformation of the Shen/Spirit

The name t4Spirit Ancestor,*also indicates the ascent of the Shen/Spint from the navel to the Heart and
centers of the head in its development through the Four Stages of the Twelve Spirit Points. In Chinese, the word
宕宗， “ancestor,” also means “the appearance of the feudal princes at the summer court.”56 Symbolically， this
relates to the ministerial or princely Fire of the Triple Heater and Pericardium in acupuncture, which delivers Fire
from the Yang root of Mingmen to the Heart. This takes place through the Chongmai^ and in part through the
progression of Yangqi in the Governing Vessel as it continues up the spine to the Diaphragm which corresponds to
the summer solstice at Gv9, the Governing Vessel Shu point, and the Yang of Yang. It then enters the Heart through
the Spirit Points of Gv 10 and Gvl 1， the “Spirit Observatory,” and “Spirit Path.”
In alchemical terms, the Yang root of Mingmen is called the White Tiger. It is the prenatal unity of Yangqi
placed within the Kidneys and the Water phase at birth， z以nyf zW 先天眞一之水， and is symbolized
by the Water trigram of the Yijing which contains one solid Yang line between two broken Yin lines (55)* In the
alchemical text Wu Zhen Pian,
‘This qi is the very Mother of Heaven and Earthy the Root of Yin and Yang， the Source of Water and Fire
(elenwnts), the Ancestor of the Sun and Moon, (and) the Forefather of the Myriad Things/*57
The Qi Bi Tu calls this Yangqi the True Yang, zhengyang JEM* within the /i/z^/Essence which rises and heats the upper
body.58 In actuality it is the Yang within Yin created by the process of inversion, tiandao when the Former

Heaven stage transits to the Latter Heaven stage in the process of creation. The Jin Dan Da Yao by Chen Zhixu in 1331
calls this
44the mother conceal(ing) her own male offspring, and therefore (we say that the tiger is bom) from the clement
Water. Thus the tiger is equated with lead, and is called the Yang wifliin the Yirt.’*59
When this inversion takes place, the trigram Qian ( 5 ) which corresponds to Heaven is replaced with the
trigram Li (S5), corresponding to Fire, while the trigram Kurt (5S) vM ch corresponds to Earth is replaced by the trigram
Kan (H), corresponding to Water. This means that in the shift from the Former Heaven to the Latter Heaven stage, the
vertical Heaven and Earth axis of the trigram sequence is replaced by that of Fire and Water o f the R ve phases. The
trigram Heaven is comprised of three solid Yang lines (S ), whUe the trigram of Earth is comprised of three broken Yin
lines (SS). The trigram Fire is comprised of one broken Yin line between two solid Yang lines (Ss). Therefore, it is
called the Yin within the Yang. The trigram Water is comprised of one solid Yang L line between two broken Yin lines
; Yang within the Yin. In the transition from the Fom
stage, the trigram Heaven (S) incorporates one of the Yin broken lines o f Earth (；s) into its central position in order to
create the trigram Fire (S5). Simultaneously, the trigram Earth (55) incoiporates one of the solid Yang lines o f Heaven
( 5 ) into its central position in order to create the trigram Water (H)-
Since the one solid Yang line within Water and the one broken Yin line within Fire stem from the original
Heaven and Earth trigrams, they are considered to represent the original unity of Heaven and Earth and the transition of
the Former Heaven stage of creation to and from the Latter Heaven realm. Thus, the Yang within Yin of the Water
trigram, lead and the Tiger, as well as the Yin within the Yang of the Fire trigram, mercury and the Dragon, are both
linked with the Former Heaven stage of creation and the original unity of existence which are, in fact, their cosmological
ancestors. Because of this connection, both the Yang within the Yin and Yin within the Yang can be considered the
Ancestors of the Ten Thousand Things. Whereas the Wu Zhen Plan above correlates the Yang within the Yin of Water
with the ancestor of all things, the Yin within the Yang of Fire, correlated with this ancestor by Dong Zhenzi (+1020)
of the Sung dynasty:
<4What is true mercury? It is the effulgence of the infinite origin, and the Ancestor of the myriad things. The
ancestor of mercury is the red dragon (chilung ^ fH ). The red dragon is cinnabar (dansha fl- # ), but this is not
common cinnabar, it is the Flowing Fluid of the Great Mystery (taixuan liuyi ^ lic h the primary
chhi has prepared during a period of 2160 years. And it is called the Vital Enchymoma of Emptiness and
Nothingness (jcwww zA抓也 /I 虛無眞丹 V*60
When the primal unity of prenatal endowment is fractured at birth, the True Water rises up with Fire to
reside within the Heart as Human Nature, while the True Fire sinks down to reside within the Kidneys as Destiny.
The Yellow Court is the place where the Water within Fire transits up from the abdomen to the chest, as well as
where the True Yin and True Yang are brought together again in Chinese alchemy in order to produce the holy
immortal fetus in the transformation of /m^/Essence to Qi, and finally to Shen/Spirit. Thus the Yellow Court is tlie
center where the 5/i^/i/Spirit continues its inception into the physical body in normal human development, as well as
where it is transformed into an immortal spirit ancestor through the acceleration of alchemical practice. (See the
diagram T rag ram Shifts)
Indications
The function of Gv6 is heavily influenced by the two-directional process of both the Yellow Court and the
Grand Luo of the Spleen at Sp21. The 5/z^«/Spirit interfaces with these functions which impart to it a balance of both
expanding and contracting tendencies as the Qi opens and closes between the Yellow Court and the periphery of the
body. However, since the Shen/Spint has not yet established itself in the Heart, and has not yet achieved any ruling
authority on the Body/Mind, this position is easily jeopardized, and its stability is in a vulnerable and precarious
position. Environmental imbalances of the Five phases in early childhood, before the 5/j^/z/Spirit is established in the
Heart, and before it can distinguish more easily between itself and others, are particularly damaging. If this happens, the
child will misinterpret this external imbalance as if there is something wrong with it. Due to its vulnerability, tiie
unstable Shen/Spint will then either inappropriately expand into the environment or contract prematurely into itself*

Because these movements are associated with the Heaxt/Mind, xin or the intellect, Yi they can be
primarily mental in nature. In either of these cases, the intellect exerts too much control on the Shen/Spint. This
intellectual control restricts the 5/ie«/Spirit and its own inherent need to move in or out spontaneously according to the
needs of the situation. Gv6 allows the rational mind and emotions to be freed of their habitual conditioning so that the
5/ien/Spirit can illuminate the truth of being. Gv6 helps to make the control of the intellect more appropriate so that a
strong intuitive response can be made. This is especially true in terms of criticality, itself a function o f the Intellect and
further associated with Soil and the Stomach and Spleen. The outward tendency makes a person over-critical o f others,
while the inward tendency makes them over-critical of themselves. When these directions reach their polar extremes,
one loses touch with reality. Either the mind overworks tiying to understand or blame others and turns to insanity, or it
overworks internally trying to understand or blame itself, and shuts down in depression.61
The prohibition of moxa at Gv6 because it can make a person insane or severely depressed and forgetful,62
or cause the vertebrae to curve forward and snap out of place63 emphasizes the vulnerability o f the Shen/Spiiit at this
stage, especially since these conditions can also be effectively treated at Gv6 without moxa. The Jia Yijing uses Gv6
to treat “rigidity of the lumbar spine with inability to bend either forward or backward.’’64 Moxabustion makes
tonification or dispersion techniques stronger. If used inappropriately, one could push someone in an unintended
direction. If a person is already more prone to expansion of the Shen/S^mU they could easily be pushed into insanity
by an inappropriate use of moxabustion at Gv6. Conversely, if they were already more prone to contraction, they
coiild easily be pushed into depression.
It is also interesting to note the connection between the moxa prohibitions of the 4tsnapping of the spineM
and mental illness. The concept of ^spine^ is an important aspect of psycho-emotional bearing. It is the way in
which we carry ourselves into the world and, therefore, an extension of the contraction or expansion o f the
Shen/Spirit. In this case, ^spine5*is analogous to the function of ego. A person needs ^spine" in order to carry
themselves out to the world appropriately. If they have too much ^spine/' they will lack the appropriate sensitivity to
assess the outer world correctiy, and their arrogance will keep them from fulfilling themselves in their connections
with others. If a person has too little (ispine,>, they will not be able to withstand even the imagined pressures o f the
outer world, so they will withdraw into the fabrications of a reclusive inner life and give up on the possibility to
connect.
At Gv6 the 5/ie«/Spirit follows the cosmological coordinates of the Five phases, especially the Soil phase,
which creates an orderly and stable process by which it can enter earthly life. Through this ftmetion, the Shen/Spirit
moves about easily within the internal environment This asset is lost when the 5/ifn/Spirit is traumatized in childhood
and remains locked within this stage. In this case, rather than connecting appropriately with the external environment,
the function of the Shen/Spixit becomes limited to that of fabricating attitudes and self-concepts which are too
“inteliectual” to connect realistically with the world.
Whereas Cv8 is more concerned with the suppression or denial of one's Destiny, Gv6 is more affected by the
orderliness of the environment in which it finds itself. Qiaos, as struggle and conflict in the environment, is destructive
to the stability of the SAew/Spiiit When this occurs, Gv6 helps to harmonize the intemal environment so that one can
assume a more appropriate relation to the outer world. It helps restore a sense of tranquillity and peace to the spirit
which has been conditioned to anticipate the disorder of struggle and conflict, especially that of the family during
childhood. It neutralizes the anxiety produced by this trauma so that the S/ien/Spirit can regain its spontaneous
functionality.
In the best of situations, Gv6 helps one capitalize on the chaos of creative opportunities springing up from a
neutral center. This produces creative ideas and a healthy self-concept which can foim a stable backbone for the
personality. When one feels internally stable within themselves, they are more likely to recognize possibilities for
transformation in the world around them. In this capacity, the Intellect serves the S/ien/Spirit, and not the other way
around, as is apt to happen in Spleen dysfunctions. Thus, the Yangqi of the Spleen at Gv6 renders the power to realize
possibilities in real life situations. This harmonizing of opposition is what the Shen/Spint at Gv6 does best. It brings
about the unification of all psycho-enM)tional functions so that one can feel comfortable within themselves. This is a
necessary and preliminary stage in developing appropriate contact with the external world, and the right relations that
accompany it
42 Dennis Willmont © November, 1999; Ail rights reserved.

The Twelve Spirit Points: Cvl5
Cv15 “Spirit Transmitter” SAienfty 神府.

C vl5 represents the third and final point of the inception of the 5/iew/Spirit into the physical body. Its
location slightly below the xiphoid bone on the ribcage places it on the abdomen at the highest position o f the
Conception Vessel line before passing through the diaphragm and on upwards into the chest and Heart. Postnatal Qi,
traveling downwards through the Stomach meridian, and Prenatal Qi, traveling upwards through the Kidney
meridian, come in and out of their engagement with the Chongmai here so that the balance of the Fire and Water
polarities of the Heart and Kidneys can be continually re-negotiated. In fact, C vl5 creates a front/back axis with
Gv6 that connects with a leftMght axis with the two Sp2Ts, and the top/bottom axis between Gv20 and C vl to form
an important center o f energetic polarization known as the Yellow Court. The Yellow Court regulates all polarity
and polarity reversal in the body postnatally. This function gives rise to three titles of C vl5 used in acupuncture: 1)
the Yuan Source point of the Kao # , 2) the Luo point o f the Conception Vessel, and 3) the Mu point o f the sexual
organs. Each o f these titles needs to be examined in turn in order to understand the full impact of C vl5 in terms of
the inception of the ShenISpirit
Polarity Stasis and the Congealation of Qi

C vl5 is first mentioned as the Source Point o f the Gao in Chapter 1 of the Lingshu:
4<The Source point o f the Gao issues from the ^Dove^ Tail,MC vl5 {gaozhiyuan chuyu jiuwei
膏之原出于鳩尾).’
#
Maciocia translates tliis passage more simply calling it <(the source point o f all the Yin organs, which means that it
affects the Original Qi of all the Yin organs.**66 While it is true that C vl5 does connect with the Original Qi which
circulates in the Conception Vessel, and that the Original Qi does have an important effect on the Yin organs, this is
not what this passage of the is saying. The (7如 is not equivalent to the Yin organs, it is a special area of the
body located immediately below the heart and said to be a place where fluids congeal in the body, and a place where
deeply seated and incurable disease is to be found. In the same way that the internal organs are paired according to
the zang and fu , the Gao is paired with the Huang which is located between the heart and diaphragnL67
These two locations, Gao and Huang in the area of C vl5, in conjunction with the name of C vl5, Shenfu
imply that this point has to do with something with the 5/ien/Spirit before it reaches its final destination in the
Heart. C vl5 lies half way between the original inception of the Shen/Spirit into the body at Cv8, and its ultimate
establishment in the Heart. This balanced placement of Cvl5 between the abdomen and the chest, the Kidneys and
the Heart, is important in defining its function of regulating the alignment between them. On the most significant
level, this balance keeps X/«^/Human Nature and M/«^/Destiny in communication with one another.
The Chinese word cognate of the word fu K which refers to the hollow, Yang organs which are
characterized by their capacity to transmit things, and not store them as the Yin zang solid, organs do. In Chinese,
the word 办腑， “hollow organ,” depicts that part of the body, 肉 => 缶， where things are transmitted,办府 . The
Chinese w o rd ^ 0 , ^transmitter,Mrepresents a storage facility where things are temporarily held before being sent
out, or distributed to their final destination.
As it says in Chapter 11 of the Suwen:
t4The Six Fu distribute and transform things without storing them

Ziwyi/ z/ie. C/m咖Zzwa er za/zg六府者。傳化物而不藏，
They can become substantial, but not full.

GiwW er 狀叩/mwz y e 故★而不能滿也
Therefore， the word/w 府， “transmitter” is used at C v l5 to designate a temporary storage facility where the
S/zen/Spirit stations itself prior to its installation in the Heart as emperor, and ruler of the Body/Mind. While being
held in this temporary storehouse， the S/^rt/Spirit undergoes a form of transformation in its relation to the Heart and
Kidneys, Human Nature and Destiny. Human Nature and Destiny polarize from the same common source prenatally
at Mingmen Dantiany and postnatally at Cvl5 and the Yellow C ourt Once polarized, it is their natural tendency to
Dennis Wiilmont © November, 1999; All rights reserved. 43

ir separate
world. The Water of Destiny, in contrast, tends to sink downward and inward in its attempt to conserve one's
essence of being. The preservation of life is dependent upon the constant renewal of Origirial Nature into the Fire
and Water polarities. The Yellow Court is a microcosmic replica of Dao in the universe at large. Polarities
constantly emerge from and return to it. In order for a human being to maintain his integrity with Dao, he must
constantly regenerate Human Nature and Destiny as polar forces. At the same time, Human Nature and Destiny must
repeatedly return to unity within. Human T Nature is the servant of Destiny, while Destiny is the origin o f Human
Nature, If the polarity between Human Nal Mature and Destiny grows too far apart, they lose contact with one another so
that one's connection to Dao is lost and the life process is no longer supported* Because of the inherent neutrality
concerning the Yellow Court, these polarities can easily lose the dynamics of change in this area o f the body. Whei
this occurs, the phase dynamics, as well as the Qi, becomes frozen or congealed, and cease to function. When this
polarization slows down,[,or o no longer occurs, there is a serious breakdown that eventually spreads out to influence
all o f life’s functions. Thes breakdown, or re-establishment, of polarity at C vl5 has to do with its relationship to the
function of Gao.
, In addition to its location below the Heart, the Gao is also defined as a fatty, or greasy substance.69 In
Chinese alchemy, gao was used as a tenn for various kinds of pastes and clays.70 In Kara Diagnosis: Reflections on
the Sea, Matsumoto and Birch take this to mean the ^various systems of fascia in the abdomen, and in particular the
fasciae that connect organs and encapsulate them.”71 They also link the and Huang to the Triple Heater through
embryological development.72 This latter idea is important, in regard to the brief mention of Gao in the Lingshu
where C vl5 is said to be its Source point，原， because Source points are said to distribute the Source Qi，
Qi 1 ^^., from Mingmen Dantian to the Source points of various regions of the body, particularly the Main
Meridians, via the Triple Heater,73
Other connections o f Gao to Triple Heater function, have to do with different aspects o f the Chinese
cultural interpretation of gao in religion and its impact on medicine. From this perspective, kao is not so much the
physical substance of fat as it is a symbol of the transformation of J/>^/Essence，Blood, and Body Fluids and their
relation to the 5Aen/Spirit. The earliest reference to the use of gao, or fat, in Chinese religion is found in the Book o f
History and the Book o f Rites where the fat o f an animal is used in sacrificial ceremonies in conjunction with
“reverence o f the heart.” “Reverence of the Heart” is the same as Zi/Appropriateness， the Virtue o f the Heart, and is
necessary in order to bring the Yang spirits, shen f t , down from Heaven.74 Along with the smell of this fat, wine and
jade were also to presented to the spirits at almost all ceremonies and solemn offerings.75 Both fat and jade were
precious substances in ancient China. The fatty, greasy nature of gao and its tendency to coagulate in the body make
it similar to jade which also has a rich and waxy texture in spite of its extreme hardness. In fact, gao and jade have
been used symbolically in Chinese culture in several important and interdependent ways. For example, gao and jade
are terms in Chinese alchemy to describe places and functions within the human body that are important in
acupuncture in terms of ►fthe
ti coagulation of Qi and the breakdown of polarization at the Yellow Court.
Jade and the Immortality of the Spirit

Immortality practices of the early Chinese were concerned with keeping the Shen/SpiriX down inside the
body, and not floating back up to Heaven from where it originally came. This floating up and out of the body
follows the same direction as that of Human Nature which tends to leave the body in favor of the outside world. In
Chinese alchemy immortality was often dependent upon the taking of certain elixirs. The resonance of these elixirs
with the purity of Yangqi would transform the person taking them. The Chuci (Songs of the South) describes the
tranquillity and complete concentration of these immortals who sustain themselves on the purest essences of gems.76
According to the famous alchemist Gehong (ca. 281-361) **the highest of the three classes o f xian ftlj
(inunortals) achieved their status through taking elixirs o f gold or jade/*77 In ancient China, jade was thought to be
the most pure and refined of earthly things,78 and taken from the rainbow by the god of storms.79 Therefore, jade is
the most precious of stones to the Chinese, as expensive as a diamond of equal weight.80 Jade itself was used not only
for immortality and longevity, but also to connect the participant in religious ceremonies with the spirits and deities
of Heaven.81
This connection was primarily associated with the wu M shamans who traveled between Heaven and Earth in
their ecstatic journeys through the cosmic piUar, or axis mundi, symbolized by the mountains where jade was
predominantly found.82 Shamanic functions include channeling ancestral spirits, calling back the Hun soul at
funerals, and burying jade83 in order to ground the life sustaining principles o f Heaven into the Earth. According to

Donald Mackenzie in Myths o f China and Japan, jade was also used in rain-making ceremonies where 4tdragon jade
symbols, decorated with fish-scales, were placed on the alter as offerings for the purpose of invoking the rain-controlling
In general, jade and gold represent the complimentary opposites of Heaven and Earth, Yin and Yang.85
While most authorities throughout history have associated jade with Yang, some have associated jade with Yin
because its coolness is like the moon,86 or because its extreme density, according to Porkert, makes it 4tan emblem, of
出e s加 ctive energies 肪d resources.”87 Others, however, describe a curious blend o f Yin and Yang energies
concerned with jade so that it is difficult to tell which Yin-Yang category it belongs to. For example, it is said that
the feel of jade to the fingers induces the Chinese mind to contemplate the Yin-Yang principle88 in general because
jade contains the essenee of both heat and cold, moisture and dryness.89 In some ways, the qualities of jade defy Yin-
Yang categorization. The Pohu Tong (Discussions in the White Tiger Hall) quotes the Li wang du ji saying:
<4Jade represents the spiritual power of the Noble Man; when dry it is not light, when wet it is not heavy; it
is thin but not brittle, it is edged but not cutting; [and yet] it does not hide even the slightest flaw. Therefore
the Lord o f men holds it ii\ high esteem.,,9°
Nevertheless, jade has been universally recognized in :ient China for its capacity to contain the Yangqi. For
example, the Lushi chuduoy it says that the 4iQi collected in jade gives it its vital glare.'*91 This light-emitting capacity
categorizes jade with Yang and the light and fire of the indwelling 5/ien/Spirit92 The fact that, as an elixir when taken
to excess, it produces fever, also associates jade with Yang, as does its m)^thologicaI capacity to ward off water and
excess Yin. Commentators to the Book o f Rites explains that jade was considered the essence of the Yar Vang principle,
and was used to counteract the Yin water used as 这drink for lyings.94 According to legend, jade was called the “light
shining at night，” yziiWErtg 夜光， one of the names of the moon， during the time of the Emperor Shennung in 2500
BC. It was said that jade could float on the surface of the waters without this light being extinguished. 5 During the
Great Flood, the goddess Nugua is said to have created jade which she used to cause the waters of the flood
to retreat, and to ensure longevity and preserve the S/i^/Spirit which she impregnated with Yang.96 In the Huainanzi, it
says that the quintescent beauty of jade can be found in the depths of the d r^ o n s lair.97 In Chinese legend dragons s
Yang, control water, and are the emblem of the emperor. The dragon is Yang, but its lair is Water which is Yin.
It is this Yang quality of jade, as well as its ability to contain the S/ie«/Spiiit, which is referred to in the
Book o f Rites when the king eats the powdered jade in preparation for the sacrifice. More importantly, the power of
jade as a medium for the Yangqi and the Shen/Spiiit in the Book o f Rites is that placed in the mouth o f the dead.
Karlgren mentions an account in the Li ki Tsa ki where a full description is given of the rites of a dead prince in
which a jade disk, /«•璧， is placed into his mouth so that the life force imbued into the disk will prevent the corpse
from decay.98 The fact that this disk is round with a hole in the center makes it a symbol of the sun which is Yang.
The ancient Chinese character for sun，n• 曰， representing a circle with a dot in the center 〇, is symbolized by these
jade disks. Since the S/i^/j/Spirit is said to emerge from the Great Yang in the Suw en," and since the sun is called the
Great Yang, taiyang these disks are not only a symbol o f the Yang and the sun, but of the 5A£/i/Spirit which is
contained in them as well.
The jade discs were inserted not only in the mouths of the dead, but were also inserted into all of the nine
orifices for the same purpose. This practice was first mentioned by Gehong,lc0 but was certainly in practice ctice sseveral
centuries earlier in the Han dynasty， as the archaeological evidence testifies.101 These plugs, shen or sai u | or suo
i% were defined in the Shuo wen dictionary of the Latter Han as 4ia jade to fill up the ears.,,!02 uth amulets
were called hart According to Robert Thorp, the tomb of a certain Liu Sheng (154-113 BC) contained a full set
including “two flat plaques for the eyes， plugs for each ear and nostril， a large amulet for the mouth, a plug for the
anus， and a sheath for tfie penis. Thus all nine bodily orifices were closed.，，103
There were even full jade suits called yuyi or yuxia 5.[M, which have been found in
dozen Han tombs, and were full-length shrouds used only by the Han sovereigns and their peers. 1
replaced the many layers of clothing worn in the Shang and Zhou periods, and were sewn with gold, silver, and
bronze threads depending on the rank of the deceased.104 By the Latter Han this practice became codified so that
only the emperor's pieces could be sewn with gold. Silver thread was reserved for the empresses, and bronze thread
for the emperor^ concubines and sisters,105 These body suits were believed to be more effective than the plugs for
conferring immortality. So much emphasis was placed upon this belief that Liu Sheng's annor was 72 inches long,
and made of 2,498 pieces of jade sewed together with 2 1/2 pounds of gold thread that was estimated to have taken a
Han jadesmith ten years to complete.106 The association of jade with immortality and the king further associates it
with the S/i^/i/Spirit o f which it becomes a predominant symbol.

Jade in Chinese Alchemy

Jade also symbolizes sex in popular Daoism.107 This association alludes to the third and most interesting
Yin-Yang possibility of jade-the interpenetration of opposites. Thus, the Yin-Yang possibilities include not only
Yin and Yang themselves, but also Yin within Yang, and Yang within Yin. The idea of Yin and Yang within each
other led to the familiar Yin-Yang symbol where a circle divided into Yin and Yang by a sine wave. The small dots
within each half represent Yin turning to Yang and vice versa. In Chinese alchemy, jade represents the
materialization of Heaven on Earth and is symbolized by the Yin within the Yang. Tliis idea is expressed clearly in
the Outer Classic o f the Yellow Court, a classical Daoist work of the fourth century108 which incoiporates Chinese
alchemy with the earlier Yellow Court Classic (Huangtingjing):109
"Trom the Taiji (in motion) is generated yang, the principle of life which contains within itself an
infinitesimal drop o f yin as symbolized by cool jade. From the Taiji (at rest) is next generated the principle
of yin, inside of which is an infiiiitessimal drop of yang, symbolized by the red pearl.,,u0
In passing from the state of non-manifestation to manifestation, the Yin condenses or coagulates from the Yang. In
this way, the symbolism of jade becomes interlocked with the symbolism of Gao which symbolizes the coagulation
process in general. In Chinese alchemy it is said that minerals tiiat coagulate, gao are Yin, while those that form
solutions are Yang. The coagulation, gao, of Yin within Yang is symbolized in particular by jade.
In the Chapter 4 of the Huainanzi it says, ''water (congealed) in round shape forms pearls; (whereas) water
(congealed) in square shape forms jade.,,lil This is because, in ancient Chinese symbolism, Heaven is Yang and
round whereas Earth is Yin and square. Because both pearls and jade a 5 coagulations o f water, they are both
aspects of Yin, However, their shape differentiates them into further Yini and Yang aspects oo:f Yin so that the round
pearl becomes Yang within the Yin of Water, while the square jade, as more Yin, is a coagulation of the Yin within
the Yang of Fire. A passage from Chapter 39 of the Guanzi explains that the pearl is Yang within Yin because even
though it is found in the Yin water, it is nevertheless luminous, a Yang attribute; while jade is Yin within Yang,
because even though it is formed in the Yang mountains, it is o f itself dark, which is Yin.112
The association of jade with the Yin within Yang of Fire gives it the capacity to ground the ShenlSpirit as well
as to communicate with its opposite, the Yang within Yin of Water. In fact, the Book o f Rites (Zhouli) says that in the
Zhou dynasty the emperor was obligated to eat jade in order to communicate with the spirits. Commentators to the
Book o f Rites infonn us that jade was used in water as a drink.113 One o f these jade waters was mentioned in an
ancient book of legends called the Shanhaijing (Classic of the Mountains and Seas) as a method used by the Yellow
Emperor for securing his immortality. In this book the jade water is called yugao which literally means **Jade
Oil," <(Jade F at/f or the f*Gao of Jade/*114 Jade itself, especially white jade with its characteristicly clear and
translucent, suet white hue, was associated with the type of congealation defined by gao and jade as the Yin within
Yang of Fire in early medical texts,115 According to the S&awA似)7/7玄， the Yellow Emperor drank a white Jade Oil，
which then became a black Jade Oil used to water cinnabar trees.116 In order to understand this ciyptic statement, we
need to know the white and black of jade in terms of Yin and Yang, as well as the relationship between jade and
cinnabar in Chinese alchemical lore.
In Chapter 28 of the Daodejing, the white and the black refer basically to the inner and outer worlds:
t4Know the white, but hold on to the black, and be an example for the world
shouqihei， wei tianxia shi 知其点，守其黑，爲矢下式•
Zhiqibai，
To be an example for the world is to have Constant Virtue and make no mistakes
Wef 咖， few纪爲天下式，常德不式，
So as to return to the non-polarized s

F， . 復歸於無極.”117
In the Shanhaijing myth, the white jade oil represents the purity of the external world. This purity becomes even
more pure as the result of being exposed to the inner virtue of die Yellow Emperor whereupon it becomes a black
Jade Oil. Because of the perfection of the Yellow Emperor*s virtue, his body is likened to an alchemical reaction

The Twelve Spirit Points: C vl5
vessel used to further purify the naturally occurring elixir material so that it can be more assimilable to the living
organism.118 More importantly, the Yellow Emperor, as are all emperors, is a symbol o f the Heart and the
5/ie/i/SpiriL Virtue nuites the Jade Oil symbolically black when it enters the Yellow Emperor, where it becomes
another symbol o f the Yin within Yang o f Fire. The Shen/Spiht coagulates out o f the Great Yang like the Jade Oil
coagulates from the center (i.e., yellow) o f the Yellow Emperor.
The idea o f ^knowing the white, and holding on to the black** also occurs in the first extant alchemical
classic, the Cantongqi (The CoiTelation O f The Three) ca. AD 142 where it also refers to this Yin within Yang that
holds the S/z^n/Spirit:
4tKnow the white but hold on to the black, so the bright spirit will come
Z/»‘
Zwr‘
从仙从6膽/叩zfto*知白守黑，神明自來.
The white is the essence of Metal, the black is the foundation o f Water
Baf 咖力力 Ah z/ie 以如力.白輪金精，黑者水基.
W ater is the Pivot o f Dao, and is named first

S/iW z/ie (iaos/iw,中•
s/rn mz_ng;y/水者道樞，其數名一•
The beginning o f Yin and Yang contains the mysterious Yellow Sprouts
Yinyang zhih shi,xuan hem h u a n g y a _ 陽之始，玄含黃芽，
W hich are the master o f the Five Metals, and the River Chariot o f the North
z/w_z/iw,如扣叩 AecAe五金之主，北方河車.
Therefore, Lead is black on the outside, while the Golden Flower is cherished within
Gm 故鈴外黑，内懷金華，
Like jade cherished in the bosom, while dressing coarsely

Beihe/iuaiy “ 被褐懷玉，
And putting on the appearance o f recklessness

WWwd/j 如 ng/i/ 外爲狂夫.”119
In the C antongqi, the sprout o f the Golden Flower within the Lead symbolizes the Yang within Yin of the Water
trigram Kan in the Yijing^ while the i4jade quietly cherished in the bosom while putting on the ^jpearance of
recklessness” symbolizes the Yin within Yang of the Fire trigramZi S5_ Another Chinese alchemical classic, the 力
Dan Da Yao by Chen Zhixu in 1331, also puts the Yang ^white^ and Yin ublackMinto this more sophisticated context of
Yin within Yang and Yang within Yin. Here as well, Mercury is identified with the black within the white, and the Yin
within the Yang o f the Fire trigram Li E5, in addition to the fluid, I within the Heart organ.
4tAs for the interior medicinal entity, we search for the secretion (/ of the prenatal endowment within the
gua [trigram] Li. Within, the secretion moves (or circulates) the long-accumulated cinnabar (sha % ) o f the
prenatal endowment, while the cinnabar carries with it the most real mercury of that endowment. This mercury
is the black within the white, the Yin within the Yang. This corresponds to what the Wu Then Pian calls the
transmutation o f the Yin Yang within the belly of the Li gua. The Qi Bi Tu says that Li gua represents the fire
(element) and the sun. In man it refers to the heart. The heart viscus produces blood, within
withii which is the
secretion o f the primordial i lity (zftenyz* z/»y 眞液之液)• This secretion flows downwards. Now blood is a
Yang substance and the secretion is Yin. Hence cinnabar is Yang and mercury Yin. The dragon by nature
belongs to the Wood (eleslement) and this produces & e. But in the process of inversion the mother conceals her
own male offspring, and therefore (we say that) the dragon is bom from (the element) Fire. Thus the dragon is
equated with mercury, and is called the Yin within the Yang. All this refers to the interior medicinal entity.*'120
Chen continues by equating the exterior medicinal entity, waidan with activity, structure and function,
i.e., // ^ and yong the material body, fashen the Dao o f the earthly immortals, and the Yin parts o f the
organism including M細 /Destiny 命 _ In contrast， he equates the interior medicinal entity， ne此 " 内丹， with inactivity，

vvwwd 無爲， formlessness, wuxirtg 無形 and 而 2/«•無質， and the Dao of the heavenly immortals.121 In essence the
exterior medicinal entity of Chen Zhixu is the Yang within Yin of the Water trigram Kan 55, or /ing/Essence, and the
interior medicinal entity is the Yin within Yang of the Fire trigram Li Ss, or the Yi 液
^ fluid within the Heart.1
Heart.122
2 Because
of their ftirther association with the Shen/Spint; , Ying Chan Zi says of these two medicinal entities:
*Those who learn the Dao must first begin with the exterior medicinal entity before coming to the interior
medicinal entity. The advanced adept understands the Dao because of the innate virtue which he possesses,
and therefore without having to transmute the exterior medicinal entity he can restore himself by the use of the
interior medicinal entity alone/'123
Chengs assertion that the interior mediciiial entity, the Yin within Yang of Fire and the Heart, restore one's
original unity is related to older Chinese philosophical ideas concerning the transformation of Kidney will to Virtue.
This transformation necessitates a communion between the Kidneys and the Heart that gives birth to 力>ig/Esscnce from
within the Kidneys and 5/i^n/Spirit from within the Heart. The communication of the Shen/Spint further allows Destiny
and fluman Nature to come into alignment so that Destiny can be fulfilled on earth, and Dao, as well as human life, can
be preserved.
Jade: King of the Heart

In the systematic correlation schemes of the Chinese， Yin corresponds to Water and the Kidneys while
Yang corresponds to Fire and the H eart Furthermore， the Yin within the Yang of the Heart, this “fluid” within the
Heart, is symbolized by jade. Similar to the way in which the S/ze/?/Spiiit can be thought of as the Yang king, or
emperor, residing within the Heart, the ancient Chinese considered jade to be the king of minerals, and was
considered one of four primary imperial symbols by traditional Confucians including the dragon, the horse, and
gold.124
Etymologically, the word for king, wang is almost identical to the word for jade, yu In both
characters, the three horizontal lines represent the three spiritual influences, sanling Heaven, Earth, and
Man, brought into connection through the single vertical line, | , which symbolizes the king.125 The character for
jade merely adds a small dot in the lower right hand comer to distinguish it from ^king/5and to indicate this kingly
function of jade within the mineral kingdom. In addition, the character for jade is sometimes interpreted as three
pieces of jade, the three horizontal lines, pierced through and connected with a string.126 These jade tokens were used
by the ancient Qiinese kings to pass on imperial authority, and were mentioned in the Book o f Documents:
“Gathering together the jade tokens of enfeof&nent fi*om the five ranks of feudal lords, he [the king]
selected an auspicious month and day and held audience with the barons of the four directions and the
governors of various provinces, at which time he returned the jade tokens.,,U7
The piercing of the three jades also relates to the myth o f the first ancestor in Chinese cosmogony, Pan Gu,
who not only bridged Heaven, Earth, and Man, but also the pre and postnatal conditions. As early as tfie Three
Kingdoms Period (221-263) at the end of the Han dynasty, the Records o f Cycles o f Threes and Fives by Xu Zheng
describes Pan Gu as the progenitor of the universe who, having hatched from an enonnous egg with his pure and light
elements rising upwards to become Heaven, and his impure and heavy elements sinking down to form the Earth, stood
between them like a huge pillar keeping them separate. Here, Heaven, Earth, and Man represent the three horizontal
lines in the jade character, while the vertical line is represented by Pan Gu himself. He grew and grew until Heaven and
Earth were more than 90,000 Chinese miles (// 里〉 apart When he finally collapsed and died, various parts o f his body
became elements of the natural world.128 In this story jade was a transformation and precipitation o f Pan Gu’s marrow
upon his death.129
The legend of Pan Gu describes the creation of the world from the undifferentiated state o f chaos, Hundun
and oneness, symbolized by the egg-like enclosure from which he emerged.130 The Chinese characters for Pan
Gu represent an ancient, gu bowl, pan H , used in sacrifice to the gods. This bowl, like the Heavens in the
Gaitian 蓋夫 theory o f the universe, was in the shape o f an upturned bowl representing the upper half of the egg-
shaped Chaos of the undifferentiated void that became split or “broken” in the differentiation o f unpolarized Chaos
into the phenomenal world. The lower half of the bowl represents the material world, and is s:ymbolized by the
ancient ^bowl** used in the ancient sacrifices to reconnect with the spiritual world. The symbo]>1 forking, ww这王，

represents the function of reuniting the Heaven, Earth, and Man after this separation; Pan Gu represents the ancestral
stage before separation; and jade, the marrow of Pan Gu, represents the pure Yin o f materialization immediately
following the activation that made creation and life possible. 1
According to ancient Chinese myth, jade is a coagulation of pure water flowing down from the highest
mountains.131 Gehong alleges that after ten thousand years jade fluid solidifies into, what is called in the Huainanziy
^fattening moisture,Mgaolu # H , 132 but when mixed with the correct herbs, could return to its original liquid state
whereupon it was considered to have the power of preserving the Pot conferring immortality, and flight.133
According to the Guanzi from the late Zhou or early Han:
*The essence of water is thick, viscous, and congealed. . . (It) is the origin of all things . . . the ancestral
temple of all life . . . Thus if water collects in the form of jade, the nine virtues of jade appear. If water
congeals to form human beings, the nine orifices and five depots (zang) appear. These are [part of its]
essence. Such essence, being thick and viscous, can continue living and cannot die.**134
In the Gwa (“Discussion of the Trigrams”） section of the jade coircsponds to the trigram 0 化/2
乾， the “Creative Heaven，，*35 because it is a combination of the highest strength and the greatest illuminatioiL
According to Henry Dore, the life conferring power of jade is derived from its ^mystic relation with Heaven (which
is the chief seat of the universal shen) and the yang principle of nature.,,!36 Jade corresponds to the Yin within Yang
of Fire and Mercury, while Cinnabar corresponds to the outer Yang o f Fire. Therefore, Mercury and Cinnabar
represent the Yin and Yang of the Heart. Cinnabar symbolizes the Yangqi o f the Heart from which the Mercury,
symbolizing the Shen/SpiriU condenses, or takes fonn within it.
As an alchemical substance, cinnabar is frequently mentioned in the same context as kings and emperors,
the basic symbols of the Shen/Spuit in ancient Chinese culture. According to Nathan Sivin, cinnabar was reportedly
found in the mountains in formations resembling thrones. The central pieces of these thrones, the monarch, was
called the ^Highest and Most Honorable Elixir,S h a n g d a n ta i and produced a
upennanently balanced Qi [that] allows one to transcend one's mundane involvements. If it is further taken in
the sevenfold-recycled or ninefold-cyclically-transfonned state, then without ado 自然） the anima is
transformed and the outer body destroyed, die spirit made harmonious and the constitution purified. The Yin
Qi is dissolved, and the (persona) floats up, maintaining its shape, to spend eternity as a flying immortal of the
highest grade of Realization.’’137
Sivin describes the high quality cinnabar found in the mountains as exhibiting the nature of the Heart and the
S/i^n/Spirit:
4*Now the highest grade, lustrous cinnabar' (guang ming sha occurs in the mountains. . . upon beds
of white toothy mineral (pai ya shih ch*uang). Twelve pieces of cinnabar make up one throne (zuo M). Its
colour is like that of an unopened red lotus blossom, and its lustre is as dazzling as the sun. There are also *
thrones of 9 ,7 ,5 , or 3 pieces, or of one piece. Those of nine or twelve pieces are the most charismatic (ling
^ ) ; next are those which occur in 7 or 5 pieces. In the centre of each throne is a large pearl (of cinnabar)* 10
ounces or so in weight, which is the monarch (zhu zhun Around it are smaller ones, 8 or 9 ounces (or in
some cases 6 or 7 ounces or less) in weight; they are the ministers (chen £ ) . . . lustrous cinnabar is endowed
with the clear, limpid, balanced and realized (zhen zheng 眞IE) Qi of mature Yang/*138
The mature Yang, Taiyang is identified as the source of the Shen/Spmt in the Suwen.139 When the
Original Yangqi polarizes it becomes both the Fire of the Heart, and the Fire of Mingmen Dantian within the Kidneys.
Symbolically, both of these fires can be represented by cinnabar. Edward Schafer quotes the third century
pharmacologist, Wu Bu, who identifies cinnabar with the Yang within Yin:
4tcinnabar is found on the shady (i,eMYin) side of a mountain/,l4°
This is because it originates from the //ng/Essence below the navel. According to the Bai Wen Plan or The Hundred
Questions^ it contains the essence of shenqi and the possibilities of immortality:

t4Due to its yin-breath being already completely melted, it turns into the cinnabar of pure yang. Together with
the great void (t*ai hsu) it forms a body. Without substance, it is pure and empty, therefore it can rise to the
nine heavens,”141 ,
When the fire of Mingmen Dantian, Yin within Yang of Kidney Water, transmutes with the Fire of the Heart, the
Original Yang constitution of Heaven is restored. Thus, the two cinnabars return to the One.
Kan and Li
Chinese alchemy is intimately concerned with re-uniting the Fire and Water polarities of the Five Phases. It
is also concerned with uniting the two cosmogonic conditions called the Former and Latter Heaven realms, related to
the pre and postnatal aspects of life. The separation of Heaven and Earth, indicated by the Qiaen ^ and Kun
trigrams of the Yijing, leads to the progression of Yin-Yang polarities delineated by the Eight Trigrams, bagua A # <
In general terms, the most important of these polarities are life and death, consciousness and unconsciousness, and
are symbolized by the Fire 5 , // 離， and Water 55, 坎，出识 31118〇€1116}^_«容.
Kan, Water, denotes the breath, qian of Heaven animating material things in its penetration of Earth, tu
土 .i42 In the 叩， this phenomenon is represented by a solid Yang line between two broken Yin lines， or Yang
within Yin 55. Since the motivating action of Yang is held here within the Yin,尤仰 develops a sinking energy, like
a pit, hole, or a concealed motive, xian (S^,143Richard Wilhelm, who first published a European translation of the
Yijing, translates Kan as the Âbysmal Water/* This hidden Yang within the Yin is similar to the image of the
Mandate of Heaven hidden from ordinary consciousness within the Water of the Kidneys.
On the other hand, Li Fire conveys the meaning of separation and division.144 In *The Discussion of the
of the Yijingj Li is the image of the ephemerality of beauty, li Even the Chinese word for beauty, //,
connotes a dependence upon the materiality with grounds it and keeps it from flitting away. These£ two t opposite
tendencies, grounding and flitting away, are depicted in the Chinese character for the Li trigram. Etymologically,
Li denotes the contrast of a bird, zhui which flits brightly and freely about and a yak, li ® ,146 which plods along
slowly and stubbornly. These two images come together in the word for the Li trigram to symbolize the Yin within
Yang, the Yin yak which grounds the Yang bird, or the broken Yin line between two solid Yang lines S of the Fire
trigram LL The perfection of this opposition is further symbolized by jade which, according to the Chinese,
represents the paradox of supreme beauty at the height of durability.
In order to restore the unity of one's undifferentiated whole, and to avoid the inevitability of death and
unconsciousness, the Chinese alchemists sought to bring the polar opposition inherent within Kan and Li, like the big
egg Humpty Dumpty, back together again. In order to catch the complexity of this Yin within Yang S and Yang
within Yin ri symbolism, the Chinese alchemists relied upon a panoply of symbols including the Dragon and Tiger,
and Mercury and Lead, in conjunction with the Heaven and Earth, Water and Fire trigrams of the Yijing.
Mythologically, the I>ragon, because it lives in water, symbolizes Yin, and the Tiger, because it runs on land,
symbolizes Yang. However, these polarities are icversed in physiological alchemy. The Dragon, because he rises
out of the depths of water carrying the mists and rain within him, symbolizes Fire and Yang. The Tiger, because he
descends from his mountain lair to hunt, symbolizesYin.
The confusion over the Yin-Yang association of the Dragon and Tiger results from the difference between
structure and function, tiyong i f ffl.147 Because the Dragon lives in water, his "structure,5, he is associated with Yin.
However， because he rises up into the world of the clear sky and Yang, his “fianctioiu” he is associated with Yang.
Likewise， with the Tiger. Because he lives in the mountains, his “structure，” he is associated with Yang.
Nevertheless, because his function is to descend, he is associated with Yin. Physiological alchemy takes these Yin-
g associa ionsoff Yin
Y within Yang and Yang within
Yin. Therefore,
Therefo] the Yang Dragon, because he carries with him his original Yin structure, is associated with the pure
-like True Water within the Heart, as well as that liquid mineral Mercury which has the magical capacity to
jade-like
rt back an________________
revert and forth from cinnabar,, ____________________
its mineral substrate. In the same way, the Tiger is associated with the True Fire
within the Kidneys, as well as Lead which sinks down to the Wal Water phase represented by Kan. These two
interpenetrations are represented in the Daoist expression ‘"the tie m
male lead conceals itself in the jade cave, and the
female mercury in the golden enclosure."
The sinking down of Yin in the Water phase and the Water trigram Kan, in conjunction with the tendency
of the Fire phase and the Li trigram to rise up and separate, describes the separation of the light and clear from the
heavy and dark elements which create life and consciousness together with their polarities death and

unconsciousness. They only stay together for a while before they go their separate ways in the postheaven condition
where Yin descends and Yang ascends. Thus the jade fluid ultimately gathers together in the lower body in the scat
of Water and the Kidneys, which is below the Dantian at the acupuncture point Cv3. Cv3 is located on the
centerline o f the abdomen between the Dantian and the pubic bone. The Jiayijirtg calls this point Yuquan 玉泉， the
“Jade Spring，” in order to describe this postheaven descent.
The (<greasy fatMof the jade fluid, yugao descends into the lower body and the Kidneys in lieu of the
sinking tendency of Yin. Thus, the first alchemical texts speak of Mercury in the Heart as the marrow of the Green
Dragon^ 仍>^/0叩似 / 青龍髓， and the Lead of the Kidneys as the fat of the white tiger，iwz. Aw 白虎 S旨.丨49 The
marrow, which corresponds to the inside and Yin, is represented by the broken Yin line within the two solid Yang lines
of the Li trigram S , normally representing the Yin within Yang of the Heart; whereas the fat,150which corresponds to
the outside and Yang, is represented by its place within the Yin Tiger. The Yin marrow takes the central position witiiin
the Yang Dragon, and the Yang fat takes the central position of the Yin Tiger. Once these inversions are in place, Fire
and Water can now reconnect with one another, as the Lead can now go up, empowered by the Yang within the Yin,
while the Mercury can come down,151 assisted by the Yin within Yang. In the Shanhaijing passage mentioned above,
where the Yellow Emperor internally transformed a black Jade Oil used to water cinnabar trees, Mercury represents
the Yin of the Heart. Cinnabar represents the Yang of the Heart, and also the Yang within Yin of the Kidneys. The
black Jade Oil represents Mercury, or the Yin within Yang of Fire and the Heart, whereas the cinnabar trees
represent the Yang of Fire from which the 5/ie/i/Spirit materializes.
In order to reestablish original unity the Chinese alchemists sought to unify the polarities of Kan and Li,
Thus, the middle, broken, and Yin line within the two solid Yang lines of Li S would go into the middle of Kan 55
replacing the solid Yang line there with a Yin broken line and so transform Kan back into its original condition of
Kuny Earth S5» with its three broken Yin lines. At the same time, the solid Yang line within the two broken Yin lines
of Kan 55 would go into the middle of Li ss whereupon it would be transformed into Qiany Heaven with its three
solid Yang lines. This polarity reversal takes four stages to complete, and is described by four different hexagrams
of the Yijing. The polarity reversal proceeds from the original Heaven above Earth stage, through the stage o f Fire
over Water, to that o f Water over Fire, and finally Earth over Heaven. This progression describes the true Destiny of
Man, whose primary purpose is to, not only bring these forces into harmony, but to do so according to the Way of
Heaven, tiandao In other words, the purpose of Man is to bring Heaven to Earth, and to fully manifest the
Shen/Spmt within earthly conditions.
When two trigrams combine they result in hexagrams. Hexagrams are six lined figures which depict a
greater Yin-Yang complexity than the trigrams. Here, the first stage, Heaven over the Earth H results in the
iiexagram called 尸/ 否• 戶 literally means “no” and is translated by Richard Wilhelm as “Stagnation or Standstill”
because the two powers are not in mutual relation, and have not yet come into congress.152 This stage is normally
that of the chaos before creation. The second stage， Fire over Water 碧， is symbolized by the hexagram 阶 /
刀未濟， “Before Completion，” which depicts the transition from the pre-Heaven to the post-Heaven condition where
everything is in general relation to one another, but not yet in their proper place.153 They are still in their
“archetypal” condition. The third stage， Water over Fire S ， is symbolized by the hexagram 刀刀旣濟， “After
Completion,Mand represents the completion in this transition from confusion to order. It is the climax of the creative
process154 where everything is in right relation. The fourth and final stage, Heaven under Earth y , is symbolized by
the hexagram called Tax 0 ^Peace/* which represents a time when Heaven has completed itself by manifesting'its
Virtue on the Earth. Here, everything is in complete harmony, and all is in accord with Heaven's Will. This state is
one of spontaneous grace where Heaven^ blessing descends upon all things. The earthly realm is now in accord
with Heaven and its Mandate.155 Psychologically, this represents a state o f harmony between the conscious and
unconscious mind, the Yin and Yang Wills, and complete balance between the spiritual and mundane. Alchemically
and spiritually, this refers to the complete transformation of Earthly things by the spiritual, and the divinization of the
mortal realm. If anything happens to block the progress of this progression, Yin and Yang cease to polarize and
return to unity， so that a pathological congestion occurs at Cvl5.
Alchemical Transformation
Dragon/Tiger, Mercury/Lead, and the Li and Kan trigrams are symbols representing the Yin within Yang
and the Yang within Yin. The reunification of these opposites in Chinese alchemy points to realizable techniques in
meditation where the Body, Mind, and Spirit are brought into harmony. This Yin within Yang of the Heart and the
Yang within Yin of the Kidneys, in turn, symbolize what is thought of in alchemy as the Qi and Blood, or

7!ng/Essence and saliva. For example in the 7>ea^se on f/ie am/ 77及er of Su Dongpo (1100)， the Dragon
represents Mercury, Jing/Esstncc and blood issuing from the K iiie y s and stored in the Liver, whereas the Tiger
represents Lead, Qi, and bodily strength issuing from the Heart and stored in the Lungs.156 O f these opposites, Jing
and Qi are on the more material level, and A/ing/Destiny and X/ng/Human Nature are on the more psychic level.
/mg/Essence and Af/ng/Destiny provide the physical and psychic counterparts of ^potential/' and relate to the
Unconscious. Qi and Xing/Human Nature provide the physical and psychic counterparts of l*actuality,Mand relate to
the Conscious mind_
Chinese physiological alchemy follows the four stages represented by the hexagrams mentioned above in
order to return the personality to its former wholeness. In doing so, the 5/i^w/Spirit is brought into the body so that it
can be realized in daily life in ways that are fully congruent with Heaven. Basically, the first stage o f this
progression starts with the circulation of Qi through what is called the Microcosmic Orbit, xiao zhoutian
i.e., up the center of the back through the Governing Vessel to the top of the head, and then down the front of the
body through the Conception Vessel to the Dantian, and on down to the perineum, the Huiyin point in acupuncture,
where the cycle repeats itself sufficiently for the Qi to be refined into the elixir, dan
. As the Qi reaches the top of the head in its ascent of the Governing Vessel, it takes on the Yang
characteristics of the Governing Vessel, the 4tSea of Yangqi,'1then descends into the Yin via the Conception Vessel.
Here the Yangqi penetrates the Yin, and in so doing purifies the Yin by burning off impurities. Through this
process, the Yang and the Yin eventually begin to ftise. The Yang becomes more stable, while the Yin becomes
more pure. Upon reaching the Huiyin cavity, this purified Yinqi, containing now some elements o f purified Yin,
begins again its ascent through the Yangqi via the Governing Vessel. This purified Yinqi now has the effect of
grounding the Yang so that impurities within Yang are refined. The refined Yang then fiises with the Yin which
becomes more pure. Each cycle through the Microscopic Orbit further purifies the Qi. The final purification is
symbolized in Chinese alchemy in the expression 44Nine Times Cyclified B U xk^ jiuzhuan huandan which
means that the elixir, dan has been cycled, huan nine times Jiuzhuan • Nine (3x3) is the symbolic number
o f completion. It represents Yin, Yang, and balance (i.e,, the number 3) within Heaven, Eardi, and Man (the 3 realms)
which brings about die return to the pre-Heaven condition of maximum Yang, the Taiyang condition from which the
Shen/Spixit originates. In the human body this process generates an elixir which can be further used to bring about unity
of Body, Mind, and Spirit on each of these three levels.157
The second stage of manifesting Destiny in Chinese alchemy comprises the reversal o f Kan and Li so that
the postnatal conditions of Qi and Blood, Jing/Esscnce and the Ye Body Huid, ming and xing b ： returned to their
prenatal status. In Chinese phyiological alchemy, the purified Yin and Yang are called <(Goldcn Cinnsibax^
Cinnabar,1 jindan
and **Jade Fluid,Myuye The process of fusing these two ingredients into the Cyclified Elixir, huandan
involves the restoration to unity o f the central lines of the Kan and Li trigrams. Physiologically, this refers to
the Jing/E&sencc and the ye fluids, most important of which is saliva.
/^ /E s s e n c e and saliva are part of the Body Fluids, Jinye according to acupuncture theory in which
the Kidneys are the masters of the wuye S i® , five kinds of interstitial fluids.159 Of these Five types of fluids, saliva,
tuo I# , as a Yang jin ^ fluid in particular, is said to be a particular transformation of the Kidneys.160 The ye fluid
is Yin and also ruled by the Kidneys where it pours into the bones and tonifies the brain and marrow.161
According to Isabelle Robinet, the saliva is called the **Jade F lu id ,a n d is the Yin within Yang of the Li
trigram corresponding to the Heart.162 In t4The Daoist Immortal: Jesters of Light and Shadow, Heaven and Eaith,T,
Robinet describes this relation between the Jing/Esstncc and the saliva in relation to the Microcosmic Orbit:
4<Starting from the kidneys, the spennatic essence

»nce [Jing/l
[7/Vag/Essence], transformed into breath [Qi], rises. . . Breath
[Qi] that has become saliva descends. Waterr becomes
t breath [Qi] in rising, and breath [Qi] in turn becomes
water in descending. They rise and descend in turn ti without e n d . , . These infinite transmutational rotations,
round like a ring and turning like a w heel. . . must be repeated seven or nine tim es. . . \ tg the Woik to
a successfol conclusion.”163
According to Liu Cunyan in New Excursions From the Hall o f Harmonious Wind, evidence that the Cyclified Elixir,
/i如 begins to fo m is the appearance of a “sweet fluid resembling nectar in the mouth.” It is called the “Jade
F lu id ,a n d gives 4<the appearance of a golden light from the solar plexus5*in the area of C vl5. The Jade Fluid first
appears in the mouth as saliva. It then flows down through the Conception Vessel to C vl5 in the area of the Gao
where it coagulates into the Jade Oil, yugao 5 . # - Through its connection to the Yellow Court, C vl5 receives watei
from the Kidneys which circulates up to the Heart where it becomes part of the Yin within the Yang of the fluid of
the Heart. This is one way that Destiny connects with Human Nature. At the same time, the Jade Oil flows down

from C vl5 to Mingmen Dantian where it helps to generate the Yang. It then collects below the Dantian at Cv3, the
**Jade Spring/* where the process begins anew. Iii the Bai Wen Plan (the Hundred Questions), it says that the body-
flu id s ,,//^ are converted into //«g/Essence at die Yellow Court:
<(Fill [your] mouth {kou) and swallow the liquors (jinye)164 and let them go round and round in the Storehouse
of the Life-Mandate (mingfu). Turn round the breath (Qi) in the Yellow Hall (huangting). Thereupon, the
breath and the yeh-liquor (ye) are created, transfonned, and turn into the essence (jing). The Jin-liquor is
stored and [then] produces blood (xue). The stored blood turns into pearls (zhu gfc), the pearls into mercury
(hong), the mercury into sand (sha), the sand (finally) into cinnabar (dan). This is meant by plucking the
cinnabar.”165
The third stage in the manifestation of Destiny in Chinese alchemy, involving the second transformation of
the Three Treasures, //n^/Essence, Qi, and 5/i^rt/Spirit, takes place at the solar plexus/Cvl5 area where what is called
the emergence of the spiritual embryo, taixi § p ^ , takes place. The fourth stage involves the maturation of this
embryo and the return of this spirit to the pre-Heaven condition from which it came. According to Liu,
^the purified primordial Qi [is] to be united with the white light o f the prenatal spirit emitted between the
eyebrows . . . The union of them will accelerate the expected breakthrough, when the sacred foetus will leap
out through an aperture on the top o f the head and appear in the air/*166
The Mysterious Cavity

The second and third stages, that of Kan and Li and their reversal, represent the coming and going of the
^/Spirit between the spiritual and material realms. This is elsewhere represented in Chinese thought by the two
dots in the Taiji symbol indicating the simultaneous moment and place where Yin within Yang and Yang within Yin
change into tiieir opposites. In Chinese alchemy， these two poles are indicated by the two “mysterious” cavities,
xuanpin and xuanqiao The xuanpin cavity, ^Mysterious F e m a le ,is first mentioned in Chapter 6 o f the
Daodejing where it is called
4<The root of Heaven and Earth

Tiandgen
Where things come into existence out of the stillness of Non-being like the drawing of a silken thread
rwoo/rt 綿 $帛^ ^ ,”167
In Chinese alchemy the xuanpin cavity represents the transition between the first and second stages, or the hexagram
“Standstill,” represented by Heaven over Earth I I ， to the hexagram “Before Completion，” Fire over Water 鼸. Tîis
is where the first hint of creation takes place oa the cosmogonic level.
The xuanqiao cavity, the ^Mysterious C a v ity is where the unification of opposites is said to be achieved
within the body of the alchemical practitioner in a place that has no form or image, or any existence in a material
sense. Thus, it represents the transition between the hexagrams 4<Before Completion,Mi.e., Fire over Water p , to
s*After Completion M ,9"Water over Fire, where Kan and Li are reversed, and Yin within Yang changes to Yang
within Yin and vice versa, and begins the realm of the postnatal more functionally. The xuanpin, t(Mysterious
Female,*cavity represents the transition of the ShenfSpirit firom the spiritual realm of prior Heaven, whereas the
xuanqiao, 44Mysterious Cavity/9represents the transition of the 5/ie«/Spirit, via the reversal and fusion of Kan and Li,
more fully into the material realm. Although these two cavities represent stages of polar development prior to
material existence, they are nevertheless associated in the human body by the alchemists with the area of the solar
plexus in a place called by the alchemists the Yellow Court, huangting
Thus the third stage of the hexagram development of the spiritualization o f matter is also the third stage of
the inception of the Shen/Spmt occurrmg at C vl5, the central acupuncture point of the solar plexus. Cvl5, then, can
be thought of as the gateway to the Yellow Court and the 4<Mysterious Cavity*' where the alchemical opposites come
together in order to complete the inception of the Shen/Spint into the human body.

The Yellow Court

The name ^Yellow C ourt/' huangting signifies a place in the body, ting jg , where things come in and
out of polarizatioi This state of harmony and balance is symbolized by the color yellow, huang in Chinese
lought because5 iit is the central color of the spectrum between red and blue. In alchemy, this balance takes place
stweeni stabilizir
stabilizing the volatile and dissolving the coagulated. In other words, the Yang volatility must become Yin-
ized in order to become stable, whereas the Yin coagulation must become Yang-ized in order to be dissolved. This
transmutation takes place in a sealed vessel, representing the egg from which Pan Gu was hatched, as well as the
Hundun state of undifferentiated chaos from which the world precipitated. Alchemical transmutation seeks the state
of undiiferentiation and return to Dao. By returning things of opposite nature to a central equilibrium, and by putting
them in a place where the harmonization of opposites can occur, a neutral substance will be bom, the elixir, that can
be further used by one to return to the origind state.
In addition to being called the Yellow Court and the Mysterious Cavity, this place also goes by the name of
matchmaker, mei the go-between responsible for marriage in ancient China. This process of harmonization is
described in one of the two great alchemical classics, the Wu Zhen Pian (**Essay on the Understanding of the
Truth?,) by Zhang Boduan of 983-1083 AD:
_• ^The male tiger roars on the western mountains of Hua ( ^ ) ; the female Dragon howls under the deep eastern
sea of Fu-細 g (扶桑)• po 黃婆， the yellow dame, or matchmaker, mW 媒， knows how to bring them
together and how to enable them to marry with unchanging loving hearts. The white Tiger grows angry in the
western mountains and the green Dragon is iitesistibly fierce in the eastern sea. Capture them with both hands
and let them fight to death. They then change into a layer of the powder of puiple gold. The red Dragon and
the black Tiger are situated one in the east and the other in the west The four signs (E91^) interlock each
other at the position of wu ssu. If, from this time onward, one can make use o f the advantages of the kua offu
(fS) (return) (yang begins to grow), and the k m of kou (meet) (yin begins to grow), who then says that chin
tan [elixir] will fail to form??,169
In another essay by Zhang Boduan, the Jindan sibaizi, the match-maker and the Yellow Court axe alluded to by the term
^^true which, through reference to Soil in the Five Phases, represents the same harmonizing characteristics:
(True lead can be captured by true earth. True mercury can be detained also by making use of true lead.
Whenever lead and mercury come into contact with true earth, the body and mind (heart) become perfectly
motionless,”170
According to Joseph Needham, polar oppositions meet in the body where antagonistic capacities can be neutralized.
Another term for this place is used here, zhongtu the Center of the Earth, a place ako close to the Spleen where
the Cyclified Elixir, huandan 31^-, is fonned.171
In his 4tOn the Ritual Use of the Yellow Court Canon,MMichael Saso explains how the outgoing formation
from Taiji into Yin and Yang and the Five Phases undergo a process of return in the Yellow Court:
*4[First] Wood and Fire are united under Yang, and [then] Water and Metal under Y in. . . In each there is a
drop of its opposite, a Red Pearl in the center of Yin, and Cool Jade in the center of Yang, the initiators of
change towards the opposite. One must grasp the green dragon, a sjtnbol of primordial breath (the union of
wood and fire) and snatch the white tiger, the sign of seminal essence (metal and water joined) and using the
center of the cosmos， the Yellow Courts unite them with the 邱 “ primordial 印irit (earth). Thus the Three
five’s are said to be united in the center*”172
In the eleventh century Dao Chu by Ceng Cao of the Southern Sung dynasty, this elixir formation is associated
with the 5/ie«/Spirit:
"The kidney is identical with the water in the five elements, the north in the five directions, and the lead in the
five metals. The heart is identical with fire, the south, and the cinnabar in the eight stones. When we collect
lead from silver, it is as if the original pure-water is secredy stored in the life-force in the kidney. When we
gather mercury from cinnabar, it is as if the life-force of positive yang is secretly stored in the life-force in the
heart The union of the two therefore makes the elixir. When the kidney water unifies with the life-force of the

heart, so that the life-force of positive yang collects at the yellow court (huang ting), it is the trae and pure lead
(lead and Qi are identical). When the life force in the kidney unites with that in the heart, the accumulation of
life-force produces a liquid which looks like a mysterious pearl which returns to the lower tan tien. It is the
mercury (which is identical witfi the shen |$ ). Thus the elixir is made. As the internal elixir is completed, the
original pure life-force ascends. The life-force in the kidney rises up to the top of the head, and the caiginal
pure water descends. One goes up and the other down in front of the throat/*173
The school of elixir formation agrees with the school of the Three Treasures in their common use of the Yellow Court.
Jing/Esscnct and Qi, having their origin in the Prior Heavens come to reside in the visible Posterior Heavens of
change. 174 In their Prior Heaven state, 7/n^/Essence, Qi, and SA^/i/Spirit, residing within their original oneness, are
called the Three Originals, sanyuan H tE, i.e., Original Essence- Yuanjing 7 C ff, Original Q i- Yuanqi and
Original Spirit- Yuanshen 7 6 ^ . In his <4Essay on jing, qi and shen,9' Xiao Dianshi states these:
:one in substance (ti | f ) , but three in function (yong ^ ) . Thus they are three in one and one in
, [and] regarded as prenatal because they existed before the division o f nature into heaven and earth. . ,
:the three treasures. . . After impregnation, man is endowed with the one which is called the prenatal
i of one. This one separates into two; life-essence and life-spirit and yin-and yang. When this
s, all become postnatal, including the life-force o f One. The primordial life-force becomes the
peimeating and active life-force [Qi], the primordial life-spirit becomes the knowing and conscious life spirit
and the primordial life-essence becomes the substantial and concrete life-essence In a
word they become force with action, spirit with intelligence， and essence with substance", from the postnatal
ones， we are able to return to the prenatal.” 175
7V;yo«容體用 is a Neo-Daoist term describing the polarity between the invisible patterns of things，體， and their
particular manifestations, yong As created beings, humans are the postnatal manifestation, yong, o f prenatal
patterns, ti. Destiny is ti, while the particular way it manifests through human life is yong. In relation to each other,
Yuanjing, Yuanqit and Yuanshen are ti, whereas //ng/Essence, Qi, and S/ie«/Spirit are yong.
In the eleventh century, Chinese alchemists were talking about reinstating the Original Spirit, Yuanshen tc# ,
by harmonizing the polar oppositions inherent between //^ /E ssen ce and Qi, otherwise known as converting, Han
//n^/Essence to Qi, and Qi to Shen/Spint in the Yellow Con 5 area. Joseph Needham summarizes this process:
4tthe heart corresponds to heaven and the reins [Kidneys] to earth, the Qi is like the Yang and the fluid (〇 \ye] h
like the Yin. If the Qi and the i do not come into conjunction there can be no union. When the ching (seminal
essence) enters into the womb of a woman, then there occurs what is called the genâtion of a human being.
But when the ching enters the Yellow Court (huang t’ing， a region near the spleen) of a man, thbre occurs what
is called the generation of the (primary) shen [Yuanshen], When this shen is coUected, the (primary) Qi
brought together and the embryonic Qi released from its husk (the shell o f the physical body) (a man can)
ascend (to the heavens) as an immortal. . . The key process of physiological alchemy is the. . . transiting
upwards from the reins, and showering down from the brain and heart. The semen has to be sent up, and the
saliva has to be sent down, to meet at the Yellow Court and form, with other constituents-the enchymoma
[elixir] . " 176
The Pre and Postnatal Gate

Cvl5 is a point where pre and postnatal Qi both separate and come back together again. The separation o f
Hsing and Ming (Human Nature and Destiny), Blood and Qi, Jing/Essence, and S/z^w/Spirit, etc. that began at the navel,
Cv8 , continues here at the uppermost section o f the abdomen. The abdomen itself, centered by the navel, can be thought
of as the hub of a wheel, or of the night sky, around which all polarities emerge, and to which they return. In the night
sky, the hub is the Pole Star, in the human body, this hub is the navel. This correspondence is indicated by the
acupuncture point two body inches lateral to the navel called Tianshu *'Heavenly Pivot,*' which is one of tiie
names of the Pole Star.177
The navel and abdomen as a whole was thought of in ancient China as an axis mundi by which the spirits could
come and go in and out of the physical body. This idea can be seen in one of the nuiny names of Cv4, Kunlun
Cv4 is the Mingmen Dantian point 2 body inches below the navel. The name Kunlun refers to a mythological mountain

in Han dynasty Qiina where, simultaneoi»usly, heavenly spirits could come down to Earth, and mortal humans could
ascend to Heaven. In Chinesee mytholog logy, 々“n/u/2 is a sacred mountain devoted to the transformation and gestation of
S/ien/Spirit, and presided over;r tby the goddess
got of alchemy, X i W a n g m u the Goddess of the W est Tliis miracle of
transformation is miniaturized in every y nine month pregnant woman lying on her bacL Her disJ distended abdomen rising
above ground resembles the sacred mountain of Kunlun, and is like a tower of spirit containing the developing
fetus-thus the name ‘*Tower of Spirit，” 神闕，for Cv8.
The areas surrounding the navel coiTespond to the Five Phases. The area above the navel corresponds to the
South, Fire, and the Heart; the area below the navel corresponds to the North, Water, and the Kidneys; and the areas to
the left and right of the navel correspond to the East, Wood, and Liver, and the West, Metal, and Lungs. Above the
navel, the acupuncture point Cv 14, the Mw point of the Hearty is also related to the ‘Tower of Spirit” through its name
几《此巨厥， “Great Tower.” The w o r d — is a Chinese 尸ewgjAw/ term referring to the proper alignment between
elements of a site. At Cvl4 a smaller tower aligns the S/ien/Spirit with the Heart， its fature residence’ at the Heart Mm
point, with the larger ^tower** at the navel and Cv8.
Although Cvl5 is the uppermost point on the abdomen, the Heart M u at Cvl4 is the point o f energetic cohesion
wherq the pre and Postnatal Qi is still connected. Cvl4 is at the same level of Stl9 and K21 where the main vessel of
the 臟 !’ ends after connecting the Kidney and Stomach meridians in its trajectory on the abdomen from its lower
node at K11 on top of the pubic bone.
C vl5 and the C h fu n g ~ m a i
ofChongtiud
On the abdomen, the C h o n g m a i connects the Kidney meridian and the Prenatal Qi, with the Stomach meridian and the
Postnatal Qi, between St30/Kll, where the abdominal section begins, and Stl9/K21, where the abdominal section ends.
At the level of Cvl4/K21/Stl9, the Qi within the CTww犮卿/ disperses into a secondary vessel through the chest， and then
ramifies around the mouth and reconnects with the Conception Vessel at Cv23.178 Because of this Aspersion, tbe
C h o n g m a i loosens its connection to the binding of pre and Postnatal Qi at Cvl5. Therefore, the Kidney and Stomach
meridians spread out laterally from the Cvl4/K21/Stl9 area as they enter the chest. The Kidney and Stomach
meridians come back into horizontal alignment again with the Conception Vessel at Cvl6 where the next set of

acupuncture points on the Kidney and Stomach meridians, K22 and Stl8, appear together on the horizontal level.
C vl6 is called the “Central Courtyard，” 中庭， because it stands between C vl7, th ^ “Center o f the Chest,”
膻中， and C vl5, the “Yellow Court，” //wangn’ng 黃庭. ：ffl,
The C h o n g m a i disperses from the abdomen at the C vl4 area, and gathers together again at the chest in the
area of C vl6. Cvl5 is located between these areas. There are no acupuncture points on the Kidney or Stomach
meridians on the same horizontal level of C vl5 as there are at C vl4 and C vl6. C vl5 is located in an area where the
Conception Vessel is not directly connected to the Kidney and Stomach meridians. The polarity between the Kidney
and Stomach meridians, which constitutes that between the pre and postnatal, is, therefore, temporarily suspended at
Cvl5. The polarity at Cvl5 is inherently neutral because of its association to the Yellow Court. The normal^^Soity
between the Kidney and Stomach meridians is such that the Kidney meridian travels up from the’abdomen to the
chest, while the Stomach meridian travels down from the chest to the abdomen. Because this polarity is temporarily
suspended here, the energies nonnally traveling in these directions can be reversed. This means that Fire can come
down and Water can go up so that incongruities between Xin^/Nature and Aftn^/Destiny can be realigned. It also
means that Yin-Yang polarity can easily become stagnant in this area.
C vl5 lies just above C vl4 and below the xiphoid bone, whereas Cv3, lies just below Cv4 and above the
pubic bone. Cv3, the Bladder Afw, is called the 4tJade Spring,MY u q u a n 玉泉. The Jade Fluid, 玉液， that
^congeals" out of the Fire of the Heart at C vl5, collects at Cv3. Prenatally, the Yin within Yin of the trigram
尺《 «/Earth S5 at the most Yin point of the Conception Vessel，C v l， called the “Meeting of Yin，” //wzy/j 會陰， enters
into the middle line o f Q i a n / H t a w t n S at the point Gv20 at the top of the head, the <4Meeting Point of the Yang," to
become the central Yin line of the Fire trigram L i Ss at the Heart where the S h e n /S p in t eventually dwells. C vl5,
5心响神府， like the “Siting Tower” o f C vl4, is a temporary storage facility,办府 ’ where the S/^n/Spirit is
transmitted on its way to its future residence in the Heart. The Yin fluid from the <sJade Spring,**Cv3, begins to
congeal here. Later, when it reaches the center of the Heart, this Yin will crystallize the S h e n /S p h it into its fixed
This installation of the 5/ie«/Spirit is symbolized in one o f the names for C vl8, Y u y in g 玉英, or “Jade
Flower/* at the level of K25, one of the Twelve Spirit Points at the top o f the heart. The flower is the most open,
Yang, expression o f plant growth. Its beauty and fragility come together to express the delicacy of the moment.
Jade is the most durable of minerals, as well as the most beautiful to the Chinese. It represents the materialization of
Heaven and the S h e n /S p ix it on Earth, or the durability of what is most fragile. When the delicacy o f the flower
becomes as durable as Jade, the fragility of the 5Aen/Spirit becomes stable over changes brought about by time, and
the ability to remain conscious, in spite of the pressures of daily life, becomes lasting. This stability is ensured when
a connection is made between J in g /E ss & n c c and S h e n /S p iriU as well as between X i n g and M in g , and is the same as
that between the pre and post-Heaven conditions. Affng/Destiny, of course, represents the pre-Heaven condition, and
X i n g , along with its partner, the 5A^n/Spirit, represents the doorway into the post-Heaven. When the events o f daily
life are congruent with the unmaterialized potentiality within Mz/zg/Destiny, the 5/ie«/Spirit becomes stable between
these two nodes.
However, when there is a breakdown in the connection between Nature and Destiny during the prenatal or
neo-natal periods, or in the continued integration o f personality in childhood, the natural movement between them' as
well as between the Water and Fire phases, breaks down. This results in a disharmonious congealation that builds up
and separates Body, Mind and Spirit. This separation was the cause of incurable disease for the ancient Chinese*. If
the primal elements of the unconscious, as stored away as potential in the J i n g /E s s e n c c and M in g /D c s t m y are not
able to have access to the conscious Heart/mind, x in and the S h e n lS ^ in U the connection to the3 inner self will be
lost and chaos in the most negative sense will result. This failure is the result of imbalances of theeY ' in a n d ^ ang
Wills, or the preoccupation of the SSAen/Spirit
h e n /S p in t with the external world where the S 5/»^«/Spirit become overly Dr under
h e n /S p u it becomes
controlling. Whereas the most positive aspects of 0 1 55 are encapsulated in the term *'Yel] *'Yellow Court/* these negative
aspects are captured by the titles o f this point as it is used in acupuncture. These include: the ^Luo point o f the
Conception Vessel，” the “Source point of the Gtfo,” and the “Mmpoint of the Pericardium.”
Luo Point of the Conception Vessel

In general, L u o points balance Qi in the Main Meridians on the level of the coupled Yin-Yang pairs, as well
as regulate the overall strength of the meridian in general, including the meridian-organ balance.179 The Conception
Vessel L u o point adjusis the Yin-Yang balance within the Conception Vessel itself as well as the Yin-Yang Qi

The Twelve Spirit Points: 0 1 5
between it and the Governing Vessel, its coupled Vessel.180 L u o points are also used in the S u - w e n to regulate the
Blood, and in the L in g s h u as diagnostic points for interior obstruction,181
In Chinese, the word for Conception Vessel is R e n m a i fiEBJS* The word r e n H in Chinese depicts a man j e n
f carrying a load， a word which is also pronounced re/i 壬， and portrays a man carrying a pole with a load hanging
at each end. From this image， the extended meanings “a burden，’， “to bear，”182 and ‘*to be responsible for” are
derived*183 All of these meanings are related to Yin and the function o f the Conception Vessel, the <(Sea o f Yin/* in
regulating the Yinqi. It is said that Yang sets Yin in motion, while the Yin produces Yang. In terms of the functions
of life, the Governing Vessel looks on while the Conception Vessel bears the responsibility.184 The burden implied
here in the Chinese word for Conception Vessel is that of the material world and Yin. According to Porkert, the Yin
can be adversely affected in one of two primary ways. It can be
^destroyed, consumed, [or] diminished [as in ] . . . 'depletion o f the yin* (which prevails i n . -. ulcerating. . .
processes). Or, on the contrary [w ith]. . . an increased accretion, accumulation, sedimentation,
concentration of the substratum and substance far in excess of what is conducive to health and balance (e.g.
, in the guise of neoplasias, indurations, keloids, haematomas).Ml85
These two ways in which the Yin is adversely affected can be seen in the symptomatology of the
Conception Vessel L u o , as well as more severely in its role as Source point of the K a o . Deficiencies of the
Conception Vessel L u o result in itchiness o f the skin of the abdomen, while excesses result in the skin and flesh of
the abdomen becoming painful.186 These symptomatologies correspond to what could be thought of as the L u o
Longitudinal meridians as they arise from the Main Meridians of the arms and legs to connect with the torso mostly
in regard to their related organs. Here, the L u o of the Conception Vessel connects with the abdominal surface at the
level of the skin and flesh, the Yang within the Yin as it were, and the area o f stored fat, g a o This symbolically
corresponds to the Fat of the White Tiger， ZwhTimc/u• 白虎脂， or the Jade Rabbit，玉兔，187 and the 尺an trigram in
Chinese alchemy as it is paired with the marrow of the Green Etagon, q in g lo n g s u i Golden C r o v / J in w u
金烏，丨88 and the trigram L/尸9
In contrast, the L u o point of the Governing Vessel, G vl connects with the Yin within Yang, or the marrow, s u i
The Governing Vessel L u o meridian extends from Gvl to Gvl6 on the interior aspect of the spine, Yin within Yang,
where it penetrates the brain* which the ancient Chinese called the “Sea of Marrow.” G vl is also part of a group of
points csiled the “Sea of Marrow” including G vl6 as well as G v l5 ,17, and 28, the end point of tlie Governing Vessel.
Several of the various names of Gvl relate to this connection to the marrow as well as to the Yin-Yang interpenetrations
related to the Governing Vessel and the Conception Vessel in conjunction with alchemical symbolism. These include
Q io n g g u H # , '*Exhausted Bones,n referring directly to the marrow through deficiencies which can result there, and
^Cavern of Dragons and Tigers,ML o n g h u x u e H l^ y \.190 The name ^Cavern of Dragons and Tigers^ points to the
connection between the Yin within the Yang Dragon and the Yang within the Yin Tiger that these two L u o points can
bring about.
Functions of the Coupled L u o of the Conception Vessel adjust the ascending and descending directions
between the Conception Vessel and Governing Vessel according to tonification or dispersion. According to Soulid de
Mourant, there are actually two CvlS's, located on either side of the median line. The right point tonifies the ascending
flow of the Conception Vessel and the descending flow of the Governing Vessel, wiiile the left point tonifies the
descending flow of the Conception Vessel and the ascending flow of the Governing Vessel.191 Again, these flows
amount to Yin-Yang and their interpenetrations~Yang within Yin, and Yin within Yang throuî the inter-rclated
dynamics of the Governing Vessel and Conception Vessel.
Cvl5 lies just below the anterior aspect of the diaphragm which separates the abdomen, Yang within Yin, from
the thoracic cavity, Yin within Yang. Therefore Cvl5 functions to keep these Yin-Yang inteipenetrations in constant
balance through the motion of well-regulated Qi. At the same time, the diaphragm serves as a barrier between these
regions which can tend to obstruct this flow of Qi. The Conception Vessel L u o is like a safety valve to release pressure
built up from this obstruction before it reaches into the deeper level of the G a o .
Source Point of the Gao

Cvl5 is listed in Chapter 1 of the as the Source point，原， of the G a o /92 All in all， the
lists fifteen points as Source points, twelve for each of the Main Meridians, plus H7 for the S h a o y in , Cvl5 for the G a o ,
and Cv6 for the H u a n g W-193 Because the G a o and H u a n g are paired, all tiirec of these <(extraMSource Points are

related to the Shaoyin, Kidney and Heart. Cv6, the ^Sea of Qi," Q i h a i MM* is related to the M in g m e n D a n t i a n
complex and, therefore, to the Kidneys and Water, as is the K a o to Fire and the Heart. K16, 1/2 body inch lateral to
the navel, is the S h u point o f the H u a n g . Together, as G a o h u a n g , G a o and H u a n g relate to the conununication
between the Heart and Kidneys in regard to the Yin-Yang polarizations and interpenetrations presented above in the
section on Chinese alchemy. The area o f G a o h u a n g , according to ancient acupuncture tradition, is above the
diaphragm and below the Heart， an area where incurable disease is produced. According to Soulid de Mourant，
C vl5 is connected to B38 (B43), the G a o h u a n g S h u which is located just lateral to the Pericardium S h u point, B14,
which is called the J u e y in s h u *in reference to the 4(Liver/Pericardium Meridian.M It is also called J u e s h u
厥俞， “Countercurrent SAm，” and 闕俞， “Watchtower SAw.” The word 分财闕， “watchtower,” is the same
word used in the names o f the n^vel，Cv8, the “Spirit Tower，” 神闕， and 0 1 4 , the “Great Tower，’， or
“Sighting the Tower， ’V 叫 we 巨闕. Remember， C v l4 is the Mw point o f the Heart. The Chinese word 令we 闕 refers
to both the watchtowers above, the entrances to the capitals guarding the imperial residence symbolizing the Heart,
and the abdomen/Heart connection through which the comes and goes.
In the most ancient times, before Daoism or Chinese alchemy existed, the spirits, s h e n o f a city were
consigned to the Altar o f the Soil and the Spiritual Temple. According to Marcel Granet,
4<the Altar o f the Soil was fonned . . . by a simple elevation o f beaten e a rth . . . covered with (sacred) trees
when the city is founded . . . o r . . . by a wooden ta b le t. . . taken (in theory) from a tree whose essence must
be in keeping with the orientation of the fief, (and) the central and divinest portion of the altar. The chief
carries it in his baggage when he sets off to war, before it he sacrifices the vanquished and the guilty . . . In
proportion as the Altar of the Soil remained broken-down and barbarous looking, the Temple o f the
Ancestors grew in magnificence. Yet in the beginning it was indistinguishable from the wooded hillock
which had been chosen to be the heart of the town.'*194
Thus, the Altar o f the Soil begins as a simple elevation o f beaten earth equivalent to the ^Spirit Tower^ o f Cv8 in the
human body, which changes its location temporarily to the G a o , and finally to the Heart through the procession o f
the inception, installation, and establishment o f the S h e n / S p m t. Etymologically, the word g a o ^ is formed by
combining the element g a o which means a raised platform like that o f the Altar of the Soil,195 with the flesh, or
body part radical #130, 肉 => 缶. Thus， the and C vl5 are related to the raising o f the S/je/i/Spirit through
the Four Stages of the Twelve Spirit Points.
The obstructions，《 we 闕， or “countercurrents” referred to through this B14/B38/Cvl5/Cvl4/Cvg
connection have direct bearing on the role of Cv 15 as Source point of the G a o . In general, Source points are used
for obstructions, in the normal flow o f Qi, in addition to absorbing Qi from their coupled meridian, and from
the skin and flesh surrounding the meridian where the Qi has leaked out. The Source points also absorb Y u a n q i
via the Triple Heater.196
The function o f Source points in absorbing Y u a n q i plays a significant role at C vl5 in the formation o f the
spiritual em bryo,如/xz.胎,菅、• In fact， the character gat?膏 is also a technical term for a ‘"two-month old fetus，，，197 and
is, therefore, directly related to the transition of the SAen/Spirit from the inception to installation stage. An '
alchemical text o f 1100 AD, the X iu Z h e n T a i J i H u n Y u a n T u by Xiao Daochun quotes another text, the L i n g B a o
Z h e n Y i J i n g in describing the formation of this embryo in terms of the generation of the interpenetration o f Yirl and
Yang as an aspect o f the adept’s own Original Spirit，ywd/w/ze/i 元卞申：
^Heaven is like a covering basin [like the upper half o f the broken basin of Pan Gu]. It is hard for the yang
to rise further, so it piles up and generates yin. How can this be? It is because the yang o f the Earth bears a
true yin hidden (within it); this is why a (yin) can rise upwards. The Earth is like a flat base o f ro d e It is
hard for the yin to descend into it, so it piles up and generates yang. How can this be? It is because the yin
o f the heavens hides and envelopes a true yang; this is why (a yang) can come downwards. W hen yin is at
its maximum yang is bom, when yang is at its maximum yin is bom -but yin and yang can be generated in a
manner contrary to normal nature; this is why the reversion o f the Dao of Heaven and Earth can be brought
about (i_e_ the arrest and reversal of the aging process). If a man understands the pattern-principle o f the
rise and descent o f yin and yang, knowing that he can practice the Dao of reversion within (his own body's
Heaven and Earth), then he can himself repair and recast (the Qi). If the Qi is recast, the primary jing can
be reformed; within the jing ； i the Qi, his own yuanqi, and within the Qi arises the shen, his own
yuanshen.

Master) Liu explains this by saying that the heart corresponds to Heaven and the Kidneys to Earth, the Qi is
like the yang, and the fluid (ye) is like the yin. If the Qi and the ye do not come into conjunction there can
be no union. When the jing (seminal essence) enters the womb of a woman, then there occurs what is called
the generation of a human being. But when the jing enters the Yellow Court (huangting), a region near the
Spleen o f a man (where the inner elixir is made) there occurs what is called the separation of flie yuanshen.
When this shen is collected, the yuanqi brought together, and the embryonic Qi released from its husk (the
shell of the physical body), a man can ascend (to the Heavens) as an immortal.Ml98
Since the creation of the mortal embiyo is dependent upon the transfonnation of Blood coming in through the
navel from the mother, it stands to reason that the development of the spiritual embryo is dependent upon this Blood as
well. In fact, the alchemical transformations of Blopd and Qi, J i n g /E s s c n c t , and saliva, etc. on the material level of X in g
and M in g play a significant role in this process, a role that has implications in the idea of the development of
incurable disease in association with the G a o h u a n g as well.
One effect of the alchemical process of elixir creation involving returning the Jade Fluid from the Heart to the
Lower D a n tia n , and resulting in what is called the ^Jade Fluid Returned Elixir/* y u y e h u a n d a n is the
transformation of Blood into the elixir.199 This transformation is mentioned in several alchemical tracts. For example in
T h e J a d e E m p e r o r ’s M in d S e a l C l a s s i c ，
(tThe secretions [Jade Fluid] are transmuted into blood, dweUing in the R e d P a l a c e (heart); the blood
transmutes into jing, dwelling in the L i f e G a t e (two kidneys); jing then transmutes into heat, dwelling in the
O c e a n o f Q i (lower abdomen); the Qi then relies on this warm energy to transmute itself into shen; and, the
shen depends on this energy to transmute itself back to its primal condition, y u a n s h e n .,,2S)0
Rolf Homann explains the relation between Blood and the G a o x
] , . . originates from the blood, and that is situated in the sea of blood {xuehai)
[meaning here the 0 4 ] . . . A Daoist tract states: *The blood is transmuted into fat, the thoughts solidify into
earth. In the earth, mercury is generated. According to its nature, mercury is roimd and b ri^ it In encounters
with things it is immutable. It is a magic sword in one's hand. In the teachings of Daoist immoitals, it is called
In 4<The Twelve Sleep Exercises of Mount Hua** from Zhou Lujing's C h ife n g S u i (The M anow of the Red Phoenix) of
the Ming dynasty, the Blood transforms into a rich grease ( g a o ) when the Three Treasures of J i n g / E s s m c t , Qi, and
S h e n / S p k i t return to th e One.202 Remember, Gao is defined in the J i a y j i n g as the 4tfatty membrane below the heart,
while H u a n g is defined as the membrane just above the diaphragm.,,2°3
In order to retain, or regain, one's primal unified condition, the Yang cinnabar from the Yang within Yin of the
Kidneys must heat the Jade Fluid from the Heart in the Yellow C ourt The Yang within Yin of the Kidneys is also
equivalent to Destiny, while the Yin within Yang of the Heart is equivalent to Human Nature. This means that E>estiny
has the edacity to act as a self-generating and transformational power upon Human Nature and the history of life
experience accumulated by i t No matter how positive or negative these experiences are, they should only serve to
magnify the awareness of the S h e n /S p in t and the Virtue it derives from the totality of its perspective.
Incurable Disease
The idea that incurable disease resides in the area of the G a o h u a n g is presented in non-medical texts as
early as the third century BC. For example, in the Z u o z h u a n , or the ^Narratives of Zuo,Ma rich source for the history
of pre-Confucian thought, the following nairative is told:
tlThe Marquis of Chin was sick and asked a neighboring state Qin to recommend him a good physician.
The Earl of Qin sent Dr. Huan. Just before the doctor arrived the Marquis dreamed that two little elves
were having a consultation. One said: Huan is a skillfiil doctor. I am afraid he will kill us. How can we
escape? The other replied: We will hide in a place above the /uwrtg 肓 and below the gao 胥（the region
between the heart and the diaphragm) then what can he do? When Huan arrived and examined the Marquis
he said: Your disease is situated above the h u a n g and below the g a o . Puncturing is impracticable and drugs

f no avail. It is incurable. The Marquis then exclaimed: A skillful doctor indeed! Huan was rewarded
a rich present and sent home.’’204
The Double Passes

The area o f G a o h u a n g is also associated with what is called the ^Double Passes/5said to be located in front of
the 力_冲夾脊如 d behind the “Crimson Palace.”205 The 力’屯7 refer to any o f the 48 paravertebral points located 1/2 to
1 body inch firom the median line on either side o f the intervertebral spaces.206 The 44Crimson Palace** refers to the
area between the solar plexus and the Heart. The Double Passes refer to two o f these c h i a - c h i point in ^>ecific,
points found in the same general area as is the G a o h u a n g in the passage from the Z u o z h u a n . TTie left is called G a o
and the right is called H u a n g ? 01 In this passage, the left and right Double Passes correspond to the two C vl5 points
mentioned above by Souli6 de Mourant in adjusting the directionality of the Conception Vessel and Governing
Vessel. The left C v l5 point called K a o is related to the normal flow o f the Governing Vessel flowing up the back,
and the Conception Vessel flowing down the front, while the right C vl5 point called H u a n g is related to the flow of
the Governing Vessel and Conception Vessel in reverse.
Although the Double Passes were established to aid the Heart,208 they are also the seat o f the (*congealed
fluids” in the body.209 It is said that when congealed fluids become lodged here, the whole body suffers harm.210
The X i W a n g M u n u x iu z h e n g t u (Queen Mother o f the W est's Ten Precepts on the True Path o f W omen's Practice)
by the Daoist immortal Lu Dong-pin states that these fluids, the J i n y e are normally beneficial, but when either
the body's True Qi, Z h e n g q i 〇r the 5/ie«/Spirit is weak, these fluids will accumulate here to cause damage:
“When the body’s ‘true Qi， is flourishing， this substance [/frtye 津液] is transformed in its course and
becomes infinitely beneficial. However, if the *true Qi* is weak, then it fails to be transfonncd and flows
into the organs and meridians. It is not actually harmful here, except if it is influenced by extremely y i n
y i n q i , at which point it becomes 'congealed fluid.* This seems to be j i n g but it is not, and it blocks the Qi
pathways. The site o f the greatest accumulation is the lower extremity o f the *double passes/ The damage
is greatest in the ^double passes' because, being inaccessible to the *true Qi* G E ^)* it accumulates here.
This accumulation is like snow and ice on the shady side of the K 'un-lun mountains, which does not melt
even after the summer solstice. Although one has the ' c h i earth* and *heart dipper* to guard and protect it,
only if the spirit is flourishing is all well. However, if the spirit is weak there is damage. Understanding
this, the wise transmitted an aphorism that says, 'concentrate the spirit and heat the passes/ though few in
the world have heard it.’’211
The relation between the True-Qi, the S/i^«/Spirit, and body fluids in creating physical damage, and
incurable disease in the area o f the Double Passes and the is also related to C vl5 and its relation to the
Blood. In alchemy, Blood is the Yang o f the Heart, while Body Fluids are the Yin. The Yin fluids emerge firom the
Heart in the same way as the fluid Mercury comes out o f Cinnabar. C vl5 is located on the front o f the body just
below the diaphragm. In the back of the body, the d i^ h ra g m connects to B17, located in the middle back 1 1/2
body inches lateral to the seventh invertebral space. In addition to being the ilS h u Point of the Diaphragm,**B 17 is
also called the 4tM aster Point o f the Blood.?, This front/back functional relationship between B17 and C vl5 puts
Cv 15 in a position akin to “Mmpoint of the Diaphragm” and “Coupled Point o f the Blood” where it assumes a more
psychic connection to the Blood due to its connection to the Heart, the 5/i^n/Spirit, the Triple Heater because it is a
Source point, and the Pericardium,
Lu Dongbin says that incurable disease occurs in the “double passes” because o f a breakdown in Qi and
S h e n / S p i ii t. This is the same as saying that there is a breakdown in the polarization and interpenetration o f Yin and
Yang. Qi, Blood, Body Fluids, //n^/Essence, and 5/ie«/Spirit all become congealed in the area of the Double Passes
when the Qi and S h e n /S p ir it are weaL They cannot polarize, nor can they return to their non-polarized state because
there is no impetus from either the physical, the Qi, or the spiritual, i.e., S h e n /S p m U to do so. The term ^Double Passes,?
refers to this two-way ay gate between polarization and return to unity exemplified by C vl5 and the area known as the
Yellow Court. It also relates to the Mysterious Cavity, x u a n p in and x u a n q i a o , where the SA^n/Spirit travels back and
forth between its source in the Great Yang and its dwelling place in the human body. The overall guiding influence of
the Double Passes is the relation between X i n g / E x a n m Nature and Afm^/Destiny. These, Lu Dongbin symbolizes by the
Qi and S h e n / S p i n t The basic idea is that when one^s inner, M in g , and outer, X i n g , no longer correspond to one another,
In order to be truly human, one must express

themselves fully in the mundane world in order to exercise Human Nature, while remaining anchored in their non-
material source and empowered by Destiny. When there is no communication between these two poles within*
“incurable disease” results.
The Fat of Crabs

There is an interesting preventive remedy in Chinese alchemy for the rigidiflcation associatedi with this
incurable disease and the G a o h u a n g . This remedy is presented in several locations by Gehong in his Bt B a p u z i, and is also
mentioned by the famous alchemist Tao Hongjing as an oral medicine of the Holy Immortals that brings longevity when
consumed.212 The remedy achieves this goal by arresting the aging process with its acconqjanying rigidificaiion and
death. The preparation of this medicine has to do with preventing the sap of a certain kind of tree, i.e.5its y e fluid,
6x>m rigidifying and concretizing as it would normally do. The particular sap in question here is that used in the
preparation ion ofc lacquer which becomes very hard and insoluble if left untreated. The alchemists, including Tao Hongjing
and Gehon： i〇ng, figured that if this substance could be prevented from hardening, like the coagulation appearii^ in the
G a o h u a n g , then it would resonate with the principles of longevity, and constitute a suitable medicine. The ingredient
used by these alchemists, mentioned as early as about 290 by Zhang Hua in his B o W u Z h i (Record of the Investigation
of Things), is the fat, g a o of crabs.213 According to Gehong:
<(*Pure lacquer (tree latex) prevented from becoming sticky (i.e., setting), if eaten, enables a man to associate
with the immortals and attain longevity. The method of making it edible is to take ten large specimens of the
Gutless Lordling, otherwise known as crabs, and throw them into lacquer or else use an aqueous suspension of
mica or of jade. When this potion is ingested, the nine parasites will quit the body and bad blood will leave by
way of the nose.”214
In Chinese dietary therapy, crabs have the ability to disperse blood clotting and remedy certain forms of skin
disorders in children, while the crab shells break up coagulations, eliminate accumulations and congestions.215 These
functions have an interesting correlation to the roles of Cvl5 as ^Conception Vessel L u o ,fy and 4<Souice Point o f the
G a o ," Cvl5, as Conception Vessel L u o y brings the Yin-Yang connection with its paired vessel, the Governing Vessel,
along with their further associations with the Fat of the White Tiger and the Marrow of the Green Dragon, along with the
Yin-Yang inteipenetration reversals at the Yellow Court, into play. They stabilize volatility and dissolve coagulations*
In this alchemical preparation, tree latex is chosen as the base because it correlates with the Body Ruids, c h in -
y e , in humans in their capacity to coagulate in the Yellow C o u r i /G a o h u a n g / C v l 5 area and prohibit longevity by
instigating “incurabfe disease.” Furthermore， crabs are used to soften this base due to their ability to break up )
coagulations. In crabs, the relation between fat and marrow (bone) is opposite that of humans. Crabs have an exo-
skeleton， humans h^ve an endo-skeletoiL This means that the energetic processes of bone foimatioii and fat production
osite to that of humans on a Yin-Yang level. Therefore, in conjunction with tree latex, which represents the
of the y e fluids in the G a o h u a n g , the crabs reverse this hardening and coagulation so as to prcxiuce the
associated with youth and longevity. The fact that Gehong specifies that the crabs can be used either with the
in aqueous suspension of ja d e /9y u y e indicates that preventing the coagulation of fluids in the
G a o h u a n g was the target for this medicine.
Mu Point of the Pericardium

In the process of conducting the Source Qi throughout the body, the Triple Heater, in conjunction with its
coupled meridian, the Pericardium, also plays an important role in establishing the SAe/z/Spirit in the Heart from its
initial entrance into the body at the navel. Because of the role that C vl5 plays in balancing the Yin-Yang energetics
between the Heart and Kidneys, as well as its connection to the Triple Heater as Source Point of the G a o , C vl5 is
also called the M m Point of the Pericardium. SouIi6 de Mourant calls C vl5 the Mw point o f the sex organs and
indicates it for sexual troubles &om prolonged abstinence, lack o f virility， sexual hyperexcitation^ and premature
ejaculation.216 Nevertheless, J. R. Worsely correctly makes this connection to the Heart Protector, or Pericardium,
through this obvious reference to “Circulation-Sex，” which is another European name for the Pericardium.217

Indications
Many o f the recorded indications of Cv 15 are related to the energetics presented above. The Qi and
Shen/Spnit weakness resulting in coagulation at the Gaohuang can be seen in ^diminished strength,and the
“dissipation of 力>1裒and 从 ⑶ .”218 The name 神府 indicates a temporary storage facility where the SAen/Spirit
as emperor is stored. This gives rise to disorders of the 5/ie«/Spirit in regard to control as mentioned in the Zhen Jiu
Da Cheng (1573-1620) and other sources such as distraction, boredom, can't find words, memory loss, timidity,
distrust, apprehension, avoidance of all social contact, hatred o f human voices, and expectation of immediate
misfortune.219 Other Shen/Spnit disorders related directly to its ability to install itself in the Heart are difficulty in
falling asleep, or total insomnia*220
The idea that Cvl5 connects to the Ga^>， a part of the body that implies elevation or rising energy， makes
associations with rising emotions such as anxiety, worry, emotional upsets,221 or even raving madness, screaming fits,
and very aggressive demeanor.222 In Japanese， there is a term related to this idea, go 如打u (Haradachi) which
means 4ta person whose belly rises, flares up, gets angry.),223 The Hara is the Japanese word for the Chinese Dantian.
The implication o f this association is that the Yang within Yin o f the Dantian in its correlation to Water and the
Kidneys, rises up unchecked by the Yin of the Kidneys or the Yin within the Yang from the Heart, and causes
problems o f the ên/Spirit in the area o f Cvl5.
The idea that C vl5 is related to the Yellow Court o f Chinese alchemy associates its use with the unification
o f the personality on the levels o f Xing and Ming, Hun and Po. These terms symbolize what could be called the
conscious, Xingy and unconscious, Ming, the rational, Hurt, and instinctive, Po, parts o f the Body/Mind. W hen these
aspects are not congruent with one another, there is a fragmentation o f the personality resulting in denial o f the inner
self. To compensate, the conscious mind tries to alter its perceptions of reality by stubbornly clinging to the history
it has created for itself in the external world in spite of the fact that this addiction-like behavior leads one ftirther and
further from any integration that could bring about peace. This condition follows the four stage progression o f the
hexagrams ending in the Tax ^ hexagram y , where the spirit, symbolized by Heaven, is securely in operation within
the material world to the degree where what is above is below, and Heaven's blessings are bestowed naturally and
without effort.
In order for a human to be this natural, there must be internal communication between all of the various
parts. Among the most important of these parts are the conscious, Xi«^/Human Nature, unconscious Afm^/Destiny,
rational Hun, and instinctive Po9minds. Each of these parts has an important role to play ill the well-being o f the
unity o f the personality and the health o f the body. However, if the balance between these roles becomes set to the
degree where it never changes from one situation to the next, then rigidification sets in. At some point, a hardness
will accrue from which there will be no return. The internal separation o f one from self results in disease that cannot
be cured, especially by others.
What is interesting about this perspective on psycho-emotional healing is that the most important medicine
is the one that lies within. It is the choice o f each person to embrace the whole o f who they are. No one can make
them do it， or do it for them” This level o f healing requires a resurrection o f those minor roles of personality into,
equal players. The way to access these areas is through softness. They must be able to interpenetrate each other
completely. At that point a realization occurs in which each part is only truly significant in relation to all the others.
This stage represents a unification o f the personality brought about by the temporary attention and guidance o f the
⑶/Spirit， 5/ien/w 神府， “Spirit Storehouse，” which guides the action and non-action o f all the other parts. In
contrast, fragmentation of these parts can be seen in the addict who easily abdicates rulership in life, as well as all
possibilities o f self-control. According to Souli6 de Mourant, C vl5 is the most important point for drug withdrawal,
and can change a smoker to a non-smoker, if the person wants to change.224225

The Twelve Spirit Points: G13
G13 “Root of the Spirit” SensAie/i 本神

The acupuncture point G13 is located on the comer of each side of the forehead, 1/2 of a body inch above
the natural hairline.226 It is called “Root of the Spirit/’ Be/w心n 本神• In order to understand what this name means，
it is necessary to first look at what this term means in the Lingshu, and then examine how this meaning is defined by
Gall Bladder meridian energetics, and finally compare the term “Root o f the Spirit” with a similar term used in
Daoist texts， the “Original Spirit,” Fwa/w/j印元神 _
"Root of the Spirit" in the Lingshu
Section One
5疔 /w/ie/z 本神， which can be translated as either “Root o f the Spirit，’’ “Spirit Root，” or “Rooted in the
Spirit/' is also the name o f the eighth chapter of the Lingshu ^Spiritual Axis/* which is the second part o f the
Huangdi Neijing t4Yellow Emperor's Inner Classic/' the oldest surviving textbook on Chinese
acupuncture, written or compiled in the second to first century BC. The very first line of this chapter states explicitly
that the first task in treating disease with acupuncture is to reach the Shen/Spint of the Heart:
t(In every needling the first rule is to be rooted in Shen/Spu

Fdtttd zW /a成z/zW如凡剌之法先必本于神 _”227
The ftirther importance of this rule in ancient acupuncture is emphasized by the fact that this entire chapter is placed
first in the Zhen Jiu Jiayi Jing, the ^Systematic Classic of Acupuncture," the fourth important surviving text on
acupuncture (259 AD).228
Being urooted in spirit,**as detailed Lingshu Chapter 8, is dependent upon the well-balanced Shen/Spint
happily installed and established, the Chinese use the temis ''housed" s ， or “stored” za/ig 藏， in the Heart. If
one loses control o f oneself to the extent that emotional indulgences weaken the S/i^n/Spirit, then a significant chain
of events occurs in which the /m^/Essence is also weakened, followed by the weakening of the spirits o f the Five
Zang， i.e.， the Z/»■志“W ill” of the Kidneys， the 魂 “Rationality” o f the Liver, the 尸。魄 “Instinct” of the Lungs,
and finally the 17 意 “Intention” of the Spleen* Once these Five Spirits are weakened， the organs are open to injury
through both excessive emotional states as well as by environmental factors that can now more easily influence them.
Once the Five Spirits are injured disease sets in, a progression toward death ensues, and the patient finds himself
beyond the help o f acupuncture:
*The Five Zang, who take charge of the storage of //zig/Essence, should never be able to be injured
Shigu wuzang zhu zangjing zhe ye bu ke shang 是故五藏主藏精考也不可傷•
If they are injured, they lose their ability to protect, and the Yin becomes empty
傷則失守而陰虛.
When the Yin is empty, there is no more Qi

17/uw 說陰虛如無氣 .
When there is no more Qi, there is death

研叫匕办 /無氣則死矣 •
Consequently, when using acupuncture needles one should seriously examine the behavior o f the sick
person
57»‘讲 Mrtg z/ie/i z/ie 如 W叩ren 如• 是故用緘者察觀病人之態•
Dennis Willmont © November, 1999; All lights reserved. 65

One should be able to know whether the J in g /E s s c n c e , the S h e n /S p in t^ the H un^ and the P o can be
preserved, or whether they will die, and whether the Intention (of the sick person) can be obtained, or
whether it is lost
17 z/if •洲 >7•以知精神魂魄之存亡得失之意.
If these five are injured, no (acupuncture) needles will be able to effect a cure
Wm z/ie y/ •y/wrtg如 n z/i/ ：
y e 金者以傷鑛不可以治之也.”229
In Section 1 the Yellow Emperor explains that these Five Spirits as well as the Blood and Qi are stored by
the Five Zang:
<lIf anything happens to invade or dissipate them, they will leave the Zang
/心叩至其淫佚離藏，
So that the J i n g /E s s c n c t is lost, the H u n and P o fly away and scatter, the Will and Intention become wild
and reckless, and Wisdom and Anxiety/Planning leave the body
Z e j in g s h i h u n p o f e i y a n g z h i y i h u a n g lu a n z h ilu q u s h e n z h e
He then suggests that the reason that the spirits leave the body is because of the retribution of Heaven, and that the
disturbance of the Five Spirits along with that o f the /mg/Essence, the emotion of anxiety/planning, lu J®4and
Virtue, D e in general, are responsible:
**What is the reason for this

//eyfn er r伽 Aw何因而然乎？ —
Is it the retribution of Heaven, or do people ordinarily have to bear things beyond their capacity
T ia n z h i z u i y u je n z h i g u o h u 天之罪與人之過乎 ?
And how should we hold Virtue, Qi, Life, J i n g /E s s c n c t , S h e n /S p k it, H u n , P o , Heart, Intention, Will,
Reflection, Wisdom, and Anxiety/Planning that they should be held so responsible
H e w e i d e q i s h e n g j i n g s h e n hu rt p o x i n y i z h i s i z h i lu q i n g w e n q i g u
何謂德氣生精神魂魄心意志思智慮請問其故?”
231
; early Zhou c
the ^Mandate of Heaven,MT ia n m in g , which postulated that the king was given the right to rule, the Mandate of
Heaven, because of his Virtue. The concepts of Virtue, D e and Mandate or Destiny, m in g op, were closely
connected ina early China. M/rt^/Destiny, the ^Mandate/1was give to every man by Heaven at birth where it was
stored away in the m in g m e n pp H area of the Kidneys. MTzVi^/Destiny
i) was associated with the Original Y u a n q ii j tM *
which came from Heaven, and was deposited in the belly of mani to become the spark of life potential throughout his
own conscic
considered to be the root of life. It was up to the conscious action of every man, based upon his Intention, the Spirit
o f the Spleen, to remain congruent with his Destiny throughout life. The intention to remain congruent with the Will
of Heaven is what gives man Virtue. It is through his Virtue that he develops his relation to Heaven and the spiritual
source of life. If a person develops Virtue through his congruency with Ming/Destiny, then Heaven was thought to
respond by sending down beneficial influences, like rain, to support him. Human Virtue creates the upright or
correct, z h e n g JE, alignment between people and their spiritual and material poles of support. Heaven and Earth.
When this alignment is lost, Heaven was thought to send tiretribution), upon mankind in order to remind him to mend
his ways. According to Dao Hongjing, the famous Daoist and compiler of China^ first pharmacopoeia, the first
century S h e n n o n g B e n z a o , the highest level of healing, s h a n g z h i _ h tp , takes place when Mm^/Destiny is allowed to
unfold.
According to acupuncture theory, the expanding Qi of Wood, i.e., Liver and Gall Bladder, takes us from the
root core of our center， z/w/i茗中，i.e” Mzng/Destiny， out into the branches of life. This expansion of the Phase
Wood transforms our relation to M ir t g /D c s t m y and helps to bring us into this ^correct** alignment between Heaven
£uid Earth. According to the text, it is the emotion related to the Liver/Gall Bladder, lu ^ anxiety/planning, that
transforms the spirit of the Kidneys, Will, z h i to its corresponding virtue of Wisdom, z h i

<4That which takes responsibility for these things is the Heart

Suoyi renwu zhe wei zhih xin
When the Heart has something to reflect upon/remember, it is called Intention

vm’ zAf W 心有所億請之意 .
When Intention brings things into existence, it is called Will

17咖规咖 W 意之所存謂之志 .
Consequently, when the Will changes, it is called thought/wony

z/i/ er we/ z/n’ W因志而★ 變請之思 .
When thought/wony longs for something remote, it is called anxiety々)lanning

erywan/MM z/w_ /m 因思而遠慕謂之慮 .
When anxiety/planning is able to manage things, it is called Wisdom

17/i/w er c/iwvvw wri z/n_ z/n• 因慮而處物謂之智 .
Consequently, Wisdom nourishes life

G m 2/»_ z/ze zW ye 故智者之養生也.
It is necessary to be in accordance with the Four Seasons, and to preside over Cold and Heat
B&Aw/i JZ'5以 er 必順四時而適寒暑，
To harmonize Joy and Anger, and be peaceful whether in action or at rest, to regulate the Yin and Yang,
and to adjust the hard and soft
Z/e :n>2w er an z/iwc/iwy!_e >7>^叫 e r 此 gangraw和喜怒而安居處解陰陽而調剛柔
In this way a standard is formed so that evil cannot arrive， and there will be long life
•汉扣地如加你容力 ’iw/n•如是則僻邪不至長生久視.” 232
The thought progression in these lines establishes the vertical axis of the Kidney and Heart which act as the
representatives of Heaven and Earth in human terms. Between them there are two centers. Intention, I the spirit
of the Spleen, which corresponds to the Soil Phase and the center o f the Five Phases, represents the center of the
postnatal. Because the Soil Phase and its organs, the Stomach and Spleen, is primarily concerned with the
obtainment of nourishment through food, it is called the source of the postnatal. The Stomach takes food into the
center, and the Spleen distributes the nourishment derived from it out to the periphery of the body. The entire '
process o f eating and digesting food is what keeps us alive. There would be no life without food. The focus that
keeps us attached to our survival through the intake and distribution of nourishment is what gives rise to the spirit of
the Spleen, the / 意 “Intention.”
The movement of these ten lines of text begins with the Heart, it takes responsibility for coordinating the
Five Spirits. The Shen/Spint lives in the Heart where it rules over life, like the ancient kings, by striking the
appropriate balance between control and spontaneity. When the Heart reflects, it gives way to the Intention which
creates the focus necessary for life. It keeps our minds centered until we are well-fed. In order to make a bridge
between hunger and a good meal, Intention gives way to Will, the spirit of the Kidneys. The Kidneys are the source
of the Prenatal Qi. According to the text, when the Will changes it gives way to thought/worry, si the emotion of
the Spleen, and then, when longing for something remote, it gives way again to anxiety/planning, lu the emotion
of the Liver, before the final transformation to Wisdom, the virtue of the Kidneys,
According to the text, it is Wisdom that nourishes life. Wisdom keeps life intact and arises from the
interplay between pre and postnatal conditions, between the Heart/Kidney, Spleen, and Liver. The Heart is
responsible for this entire progression because it rests on the dividing line between the pre and postnatal. The spirit
and emotion o f the Spleen, i.e., the Intention and thought/worry, anchor the Shen/Spint to its immediate
surroundings. However, in order to manifest something, an effort o f the Will is required. The Will brings into play
the prenatal conditions arising from MV^/Destiny which are also demanding to be folfilled in life. The Will
Oennis Willmont © November, 1999; All rights reserved. 67

demands not only the fulfillment and manifestation of things belonging to the physical body, such as pure survival
through the eating of food, but also spiritual fulfillment through the unfolding of Destiny. Thus the Will changes
back and forth in its effort to make the pre and postnatal aspects o f life congruent. This tendency of the Will to bring
forth the hidden potential from within catalyzes the emotion of the Spleen, thought/worry, to look beyond its
immediate circumstances so that the emotion of the Liver, anxiety/planning, is brought into play. Because of its
association with the expanding Qi of Wood, and the Liver/Gall Bladder, anxiety/planning gives one the capacity to
think and see things according to the larger perspective where material and spiritual fulfillment seek the mutual
harmony that gives rise to Wisdom. Wisdom is the virtue that places the greater whole in an appropriate context
with immediate need. Thus it takes care o f life, and formulates an individual life pattern that both prevents
disharmonious events, xie ltevil,,, from occurring, as well as guarantees longevity, the possibility that one will live
out their inner potential.
In order for the Liver emotion of planning to extend the vision of life to the degree that Wisdom can
emerge, it must be free to circulate unimpededly from the center of the Body/Mind to the periphery. When this
occurs, man establishes right relation between Heaven and Earth so that all is well. This alignment, zheng IE, is
man’s correct place within the universe at large. According to the 素問， “Simple Questions，’’ the first part of
the “Yellow Emperor’s Inner Classic，，’ it is the Gall Bladder that is in charge of this “correct” alignment:
• 4tThe Yellow Emperor said: SI would like to hear of the mutual interactions, xiangshi of the 12 organs
(zang) and which ones have the most value, guijian The Gall Bladder is the official o f the true (i.e.,
^covrect^) and exact center, zhongzheng zhi guan where decision^ jueduan issue forth,
C/I’M出.， ’
233
Chapter 8 of the Lingshu explains how, when the Wood of Liver/Gall Bladder is injured this alignment can no longer
take place:
(<When the Liver feels sorrow and grief, things move toward the center, and the Hun is injured
Gart ze 叫ZiMrt 肝悲哀動中則傷魂.
When the Hun is injured, one is wild and forgetful so that one loses the ching/essencc
//u/w/wmg ze Awartgwawg 魂傷則狂忘不精.
Without J/«^/Essence there is no longer the <tcoirectnessMthat gives value to human beings
SiyYrtg沈不精則不正當人 .” 234
The final seven lines of Section 1 demonstrate how uncontrolled emotional excess scatters the 5/ie«/Spiiit so
that it can no longer be held together in its establishment (i.e., house) at the Heart.
4tFear, alann, thought/worry, and anxiety/planning can attack the S/ien/Spirit

SWgMc/iMrt 是故怵惕思慮者則傷神.
When the Shen/Spmt is attacked, there is fear and anxiety that flows and overflows, and does not stop
• ze b 叹/w er iwz/if神傷則恐懼流淫而不止.
Consequently, sorrow and grief move into the center which then becomes exhausted, so that its functions
become interrupted and life is lost
K /j办d d 也耶加 ^ 耶因悲哀動中者竭絕而失生•
Pleasure and joy make the 5AeM/Spirit draw back and separate so that it cannot be stored
也/isan er buza/rg善樂者神憚散而不藏.
Oppression and grief block the Qi so that it cannot circulate

h er fcicdrtg愁憂者氣閉塞而不行•
Raging anger leads to confusion so that there can be no regulation or healing

S/iengnu s/ie /nzTiwf?打办wz/w•盛怒者迷惑而不治•

Fear and anxiety cause the S/ien/Spirit to shrink and become reckless so that it cannot be collected
从亡从印也叩也rt erbi/j/iow 恐懼者神蕩憚而不收.”235
The first line of this series states that thought/worry, and anxiety/planning can attack the Shen/Spmt.
Previously we have seen how these two emotions were responsible for the transformation of WiU to Wisdom and the
nourishment of all life. Here, they are preceded by the two emotions of fear, chu ItIl, and alarm, ti Etymologically,
these emotions indicate a “fear” where the heart， 4 个， has lost its connection to the head， 5/im 7tt,236 and an
“alarm” where the heart，心 4 f »changes with the alertness and ability of a chameleon， / 易，237 in response， as
愁， to the fear of barbarian，出狄， raids.238 The extreme nature o f these two emotions depicts a situation where the
Heart is no longer in control, and can no longer take "responsibility for things/* The emotions of thought/worry and
anxiety/planning now attack the Heart instead of serve it. In consequence ^fear and anxiety flows and overflows, and
does not stop." This type of 4<fear and anxiety," kongju is etymologically indicated as one where the Heart
pounds，fco/rg 巩，239 as if it had the vigilant eyes， mw 目， of a small bird, z/iwf constantly on the lookout for
danger. In this state, the Shen/Spiiit cannot be stored, and consequently must scatter and fly away.
This hypervigilance eventually causes one to collapse into the “center.” In Chinese， the word for Heart，；dn
心， also means “center，”240 so that the extremes o f sorrow and grief turn one inward away from the life affirming
activities of the normally functioning Heart, and the life functions become interrupted and lost. The emotion
^sorrow/* b e i is etymologically characterized by this o p p o s itio n ,/* ? /to the normally outwardly flowing heart,
jazz 心.241 “Grief，” az•哀， is characterized by the howling, L h 口， made by people in mourning clothes, / 衣.242 This
type of grief is a wrenching and tearing out of something that was once dear, so that one's center is left traumatized
and exhausted.
If the emotions go excessively outward, as in **pleasure and joy/* the S h e n /S ^ m X cannot be stored. If they
go excessively inward, as in ôppression and grief,,f the Qi can no longer circulate outward. <<Oppression,My o u
is when 也e heart, 心，姐d head, ye 頁 drag, 夂， toough the world. “Grief，” cA仙愁， repre卿 ts 也e a咖咖
q iu of the heart, x in ^ s 243 where everything that is life affirming turns inward. Between these two outer and
inner directed extremes is the emotion of ''raging anger/' s h e n g n u which creates a confusion that is contrary to
the establishment o f harmony and order that leads to healing. N u ^ depicts the heart, x in of women, n u over
whom one has the upper hand, y o u X , the right hand specifically.244 The circulation o f Yin (the woman), rather than
being freely stimulated by the Yang (the man), is here enslaved and confined so that the only available form of
circulation is one o f open rebellion. Therefore, Yin and Yang are no longer free to relate to one another
harmoniously, and healing, z h i which amounts to the regulation of opposites, is no longer possible.
Section Two
Section 2 o f the text begins with two lines almost identical with the first two lines of the previous seven
lines where the excessive emotions are identified as taking significant roles in blocking the healing process. Here the
same emotions are Jinked to the Heart, and injury o f the 5Ae/z/Spirit. In addition, there is a link made to the physical
body, and finally the prognosis of death arriving in the Winter season. This is the season that controls the Heart via
the k e cycle o f the Five Phases. Due to the weakening of Heart Qi, the illness will be exacerbated during the
energetic pattern pertaining to the opposite season when the person will not be able to survive. This section
continues with a paragraph on each of the remaining 2^ng showing how an emotion related to it through the Five
Phases, where it is either over controlled via the k e cycle, or drained and further weakened through the reverse
growth cycle, s h e n g to the point where physical problems begin to manifest, and death is predicted, again
according to the k e cycle of the Five Phases.
The final part of this section states that when the /m^/Essence is injured by the very excessive emotions that
first plagued the Heart, 4tfear and anxiety/* k o n g ju the life essences simply drain away from below:
(*When fear and anxiety cannot be released, the J in g fE s ^ e n c c is injured

沿?/ig/w er iwjYe z以恐懼而不解則傷精•
When the //ng/Essence is injured the bones ache and impotence/paralysis leads one to turn inward
J7n辟/wj/ig zegw 精傷則骨瘦痿厥.

At this time the Jjn^/Essence descends by itself

力>2斯咖精精時時自自下 .，，
245
The section ends by stating that the /^ /E s s e n c e should never have been injured in the first place. They are the last
in the progression of injury beginning with the 5A^n/Spirit at the Heart, moving through the remaining Zang and their
related spirits, the Spleen and the Intention, the Liver and the “Rationality，’， the Lung and the “Instinct,” to the
Kidneys and the 4tWill,** before reaching the end zone of the /m^/Essences, the deepest level of one's inner
resources. At this point the Five Zang have reached their lowest level of weakness. The Yin has become empty, and
the Qi is gone. There is only death that remains.
The conclusion of this section re-affirms the first~ that the Five Spirits are essential to the health of the
organism. To establish a “root in the spirit(s)” is the most fundamental task for acupuncture:
**When using acupuncture needles one should seriously examine the behavior of the sick person
SWgM yong z/ie/j z/ie c/iflgMtwj Wngren zW to!• 是故用& 者察觀病人之態•
One should be able to know whether the 7/ng/Essence, the S h e n /S p ix it9 the H u n y and the Po can be
preserved, or whether they will die, and whether the Intention (of the sick person) can be obtained, or
whether it is lost
K zW力从印 /iwn z/»_ cw/zmirtg办咖 z/»7i 以知精神魂魄之存亡得失之意.
If these five are injured, no (acupuncture) needles will be able to effect a cure
Ww z/ie % 咖 2叹 z/ie/i h ;y/ 2/1/ w 五者以傷鑛不可以治之也.” 246
Section Three
The third section relates each 2^ng to its corresponding spirit and the excessive emotions resulting when the
Qi of that organ is either empty of fuD. For example:
<(When the Qi of the Liver is empty, there is fear, when it is full, there is anger
Ga叫汉押叩沾 !_ze /im 肝氣金員丨]恐實則怒.
When the Qi of the Spleen is empty, the four limbs do not work and the Five Zang are not peaceful
尸句/ 训 z e 幻• zW bwflrt脾氣虛則四肢不用五藏不安•
When the Qi of the Spleen is full, the abdomen is swollen, and is not helped by urination
S/»’ Z從办也 3叹力 fc W 實貞丨」腹脹經搜不利•
When the Qi of the Heart is empty, there is sorrow, when it is full there is laughter that cannot cease
心氣虛則悲實則笑不休.
When the Qi of the Kidneys is empty, there is reversal (a Chinese medical term refemng to disruption in the
outward spread of Yangqi),247 when it is full there is swelling and the Five Zang cannot rest
zejwe ■?/»• ze z/uz/zg Zwot 腎氣虛則厥實則脹五藏不安.” 248
Of note, the only Zang not to be associated with an emotion here is the Lung, perfiaps because it so clearly associated
with physical vitality:
**When the Qi of the Lungs is empty, the nose is blocked so that not much (air) Qi can be obtained
ze Wse 沾如# • 肺氣备則鼻塞不利少氣.
When it is ftill, there is strong wheezing, and the chest must face upwards in order to breathe
SW Ze CA如72心實則喘喝胸盈仰息,249

In Chapter 8 of the L in g s h u the idea of <4rooting the s p ir it, b e n s h e n places emphasis on the
见印/SpMt 批 “center” 如d raler of the body/mind including the Five Spirits so that psycho-physical disease does not
occur. In Section 1, emotions in general, i.e., fear, alarm, thought/worry, and anxiety/planning, c h u ti s ilu
attack the SAen/Spirit causing it to vacillate between exhausting itself and leaving the body as it recoils in and out of
its “central” ftmctioning. Fear and anxiety’ 恐懼， take over the normal functioning of the *5/祀zj/Spirit. They
“flow and overflow and do not stop” so that the “center” is vulnerable to sorrow and grief，&的Viz’ 悲哀， and so that the
S/ie/i/Spirit cannot flow outward from the Heart in its nonnal embrace o f life. Joy and pleasure, x i le pull the
S h e n /S p h it so far out into life that it can no longer be stored; oppression and grief, c h o u y o u block the Qi from
its normal outward circulation; raging anger, s h e n g n u throws the Yin-Yang process of expansion and
contraction of the Qi into total confusion; and finally fear and anxiety, k o n g ju S tS * break the Yin-Yang integrity of
the S/i抓/SpMt 如 that it simultaneously shrinks back from its contact with life and engages it in such a tot^ly reckless
manner that it is left unable to collect itself and approach life in any appropriate way.
In Section 2 extreme emotions related to the dispersing aspect of the growth cycle, s h e n g of the Five
Phases, or the Contempt cycle, k e injure the Five Zang and the Five Spirits corresponding to tfiem directly. At this
point, the Yin-Yang is unbalanced to the degree that Evil Qi, x ie Jp, can penetrate so deeply into the Body/Mind that
death itself will eventually result when something external occurs to further aggravate the imbalance, as the text indicates
with the examples of death coming in the season that would have contempt for, k e the unbalanced organ/spirit.
Section 3 emphasizes the connection between each of the Five Zang and its corresponding Spirit It then gives
examp]>les of some of the emotional and physical extremes that result when the organ is either empty or full, and
conclu< Ludes that:
41In sickness of the body, it is necessary to examine (the Spirits of) the Five Zang in order to know the empty
or full (conditions) of die Qi (which then lead to emotional and physical imbalance and disease)
Bz•血n 血扮/职/叩少A叫W zW 必審五藏之病無以和其氣之虛實• J
Be careful of this when you make your adjustments through needling

J7rt a •如 2W;ye謹而調之也!”250
Role of the GaH B丨

adder in the “Rooting of the Spirit”
Given that the term “rooted in the spirit” has been defined in Chapter 8 o f the Zi/igj/iw as protecting the
Spirits of the Five Zang from excess, so that the S h e n /S p in t of the Heart can assume its nonnal position of control
and responsibility, the question that remains is what does this function, 64rooting the spirit/* have to do with the
functions of the Gall Bladder in general, and in specific as it pertains to G13, the ^Spirit Root?**
The 5/iert/Spirit itself, emerging from the undifferentiated Source Qi, y u a n j t , prior to its differentiation
into Yin and Yang, is the 4tpivot" between Yin and Yang, the sacred world of the Former Heaven (prenatal), x ia n ti a n
7^ ^ , and the mundane world of the Latter Heaven (postnatal), h o u tia n Once the world o f the Latter Heaven
has been fonned, it is the Gall Bladder that takes over this ^pivot" function. The S h e n /S p in t assumes the ^pivot*' role
from the perspective of the Former Heaven interfacing with the Latter Heaven， the Gall Bladder assumes the “pjvot”
role from the perspective of the Latter Heaven interfacing with the Former Heaven. The tipivot>, role of the
S h e n /S p iiit represents the direction of Heaven coming down to Earth, the ^pivot" role of the Gall Bladder represents the
du-ection of Earth rising up to meet Heaven. In L in g s h u Chapter 8, this differentiation is related to Virtue and Qi, and
the initial creation of the S h e n /S p in t:
4Trom the human perspective, Heaven is Virtue, Earth is Qi

77如 0 y e 天之在我者德也，地之在我者氣也•
Virtue descends, Qi reaches up, and there is life

DW/w《 /to e r 功饥客2/ie片德流氣薄而生者也.
Consequently， life comes forth and is called 力容/Essence

。财以叩 to/ vm‘咖 7吨故生之來謂之精 .

When two J/«^/Essences strike each other reciprocally, it is called 5/if«/Spirit

ZiOTg/Y/igWOTgZw wefzW 妫e/i 兩精相弑謂之神.” 251
Virtue represents the pure within the pure of Heaven, Qi represents the pure within the impure of Earth.
When they come together, J i n g /E s s e n c e is formed. When two 7/w^/Essences come together, either from the
perspective of two earthly parents or from the perspective of the two //ng/Essence of Heaven and Earth themselves,
the S h e n /S p ix it comes into being. According to the next line of the text,
t4That which accompanies the Shen/Spiiit in its coming and going is called the H u n
•Swf d e /i wang/a/ zfe w d Au/i 隨神往來者謂之魂.” 252
The H u n is the Spirit of the Liver, the Zang of Wood, which is paired with the Gall Bladder. The H u n 4*comes and
goes51with the 5/ien/Spirit because the H u n belongs to the Earth, as does the P o which is described in the following
(tThat which goes with the manifestation and penetration of the /^ /E s s e n c e is called Po
伽咖 g er c/mrw 2/ie vm* zW po並精而出入者之魄.” 253
Within the Earthly perspective, the H u n is the Yang, heavenly aspect, and the P o is the Yin earthly aspect
Nevertheless, in relation to the Heavenly 5/z^«/Spirit, the H u n and P o are both Yin-Yang, Heaven and Earth,
representatives of Earth.
In its role as “pivot” on the earth, the Gall Bladder， mediates between the inside and outside，
t o o " 表裏， Water and Fire, the Kidneys and the Heart’ the 力/^/Essence and the As a curious organ,
i.e., a Fw/Hollow organ that stores the /wg/Essence, the Gall Bladder stores the bile, the ^clear within the middle,**
ztongz/iiWng 中之清. In Daoist alchemy this “clear within the middle” of the Gall Bladder is considered to be the
root of alllife, the “yellow within the middle，’’ 中黃, whose cultivation is essential to the preparation of
the alchemical elixir due to its relation to the //^ /E sse n ce .254 The text of L in g s h u Chapter 8 acknowledges this
centrality of the Gall Bladder indirectly through the terminology it uses in association witii the Liver, the Gaii Bladder^
coupled Zang:
*'When the Liver feels sorrow and grief, things move toward the center, and the H u n is injured
Gem cfcwgz/iortg z e 从ang/iim 肝悲哀動中則傷魂.
When the H u n is injured, one is wild and forgetful so that one loses the J in g /E ss e n c Q
/ / “似 z d 隨 igwawg Z^Y/zg魂傷則狂忘不精.
Without Jzrt友/Essence there is no longer the “correctness” that gives value to human beings
Bw加 g z e 如不精則不正當人 . ” 255
The terms “center,” zton衮中， and “correct,” 裒正， are key words related to the Gall Bladder which is described
in the S u w e n as:
“correct”〉 and exact center，zAo/igzAe/ig zAf gwan 中正治官，

“The official of the true (i»e•，
jwedwfln 決斷， issue forth，c/im 出.”’ 256
It is not only the 4tpivotJ, role o f the Gall Bladder that gives it its centrality, but its aspect as the seat of
courage. The Chinese word for Gall Bladder in Chinese, d a n 18, also means <4courage,Mespecially the ability to
speak out, x in H* for one's personal truth in dangerous situations, w e i f 4*.257 It is this ability of the Gall Bladder that
allows one to take a stand within the “center” of their being in both body and mind that gives ‘Value” to their lives as
it says in Chapter 8 of the L in g s h u above.
These two ^pivot** actions of the 5/zen/Spirit and Gall Bladder come together in the Chinese clock where
they take the positions of Yin-Yang, day and night, opposites. The Gall Bladder corresponds to midnight and the
Heart corresponds to mid-day, i.e., noon. According to this polarity the Heart, in association with the 5Aen/Spirit,
represents the ^pivot^ of day, i.e., the maximum Yang force, turning to night, whereas the Gall Bladder represents the
^pivot** of night, i.e., the maximum Yin force, turning to day. The qualities of îvot/* courage, and centrality of the

{a n g q i1
Yin of Earth, supports the otherwise fragile nature o f the Shen/Spmt which is easily frightened away ]from
confrontations. The Gall Bladder, according to Larre and Rochat, '"provides protection against anything that can
unduly agitate the Jingshen, the essences and the spirits, such as great shocks, dajing ^ ：
3 |, or sudden fears, zukong
卒恐，
This conjunction of the Heart and Gall Bladder are represented in a Chinese medical condition called
Heait/Gall Bladder Empty Timidity， X zW ot 丨此力> 心膽虛怯， that, according to Nigel Wiseman, “arises when the
heart fails to store the spirit and the gallbladder lacks decisiveness (with a corresponding) tendency to fear and fright
which brings on heart palpitations.”259 This condition is poorly distinguished from Gall Bladder Timidity which is
characterized by “fear in the heart with no courage to face people.’’260
The polarities and pattern similarities between the G ^ l Bladder and the Heart that explain the relationship
between the Gail Bladder and the Shen/S^ml have commonalities with the Gall Bladder meridian in general, as well
as with other acupuncture points along its trajectory (524, “Sun and M oon，” /Wywe 日月， the Afw/Collection point of
the Gall Bladder, is one in particular, and as we have seen, is an important point in its own right in the înstallation"
of the S/i^rt/Spirit. An interesting question is, of all the 45 points on the Gall Bladder meridian, why is G13 the
“Spirit Root?”
ie answer
ai lies in the ^pivot" connection of the Gall Bladder between inside and outside, biaoli at
the level of thei Three Dantians, the center o f the head, the center o f the thorax, and the center o f the lower abdomen.
The Qi that “pivots” between the inside and outside of these three “centers” is presided over by the Gall Bladder,
itself the 4*correct and exact center," in its relation to the Tendino-Musculo Meridians. There are four meeting points
of the Tendino-Musculo Meridians, one for each of the A nn and Leg Yang, and the A nn and Leg Yin. The meeting
point for the Leg Yin o f the Tendino-Musculo Meridians is Cv3, a point in close relation to the Lower Dantian
whose main point is Cv4, and which is in contact with the Gall Bladder through the coupled pair o f the Gall Bladder,
the Liver meridian which receives an internal vessel o f the Liver meridian from Cv2 en route to Cv4 and L v l3 where
it meets with the Gall Bladder. The meeting point for the Arm Yin o f the Tendino-Musculo Meridians is G22, which
is located on the side o f the chest on the mid-axillary line at the level o f the nipples, the level o f the ^Center of the
Chest/* C vl7 , and the Middle Dantian. G22 is where the Gall Bladder meridian penetrates the interior as an
entrance point for the Arm Yin Divergent Meridians. G13, itself, is the meeting point for the Ann Yang Tendino-
Musculo Meridians at the level of the Upper Dantian. The fourth meeting point o f the Tendino-Musculo Meridians
is SI18, which is the meeting point of the Leg Yang Tendino-Musculo Meridians. SI18 connects indirectly with the
Gall Bladder meridian from G1 via St5 en route to St6 and 12. Rather than making an inside/outside connection
through one o f the Dantians, the inside/outside connection at SI 18 occurs directly through the sensory orifices o f the
head which it easily controls from its central location on the face.
The Three Dantians represent the first three Yin-Yang divisions o f the Dao prior to its full manifestation
into the material world as in the fourth stage of the Daodejing:
4<Dao engenders the One

道生一， •
The One engenders the Two 、

Yishenger — 生二，
The Two engenders the Three

Ershengsan
The Three engenders the Ten Thousand Things

WWrtWW三生萬物).” 261
In Daoist religion the Three D antiam represent the terrestrial half o f a celestial com ponent262 Universal oneness
emerges from the bowl of the Big Dipper263 to become a trinity of gods residing in the human body,264 where they
become Shen/Spmt, /w ^/Essence, and Qi.265 The primal names given to these three in the Daoist Canon are <4Upper
Origin，” 上元， “Middle Origin，’’ 中元， and “Lower Origin，” 沿下元 .266
The Upper Dantian, located between the eyebrows and inside the head, is the residence o f the Infant,267 or
the t4Heavenly Sage o f the Original B eg in n in g ,a personification of the Dao as origin.268 The Middle Dantian is
located in the Heart, and is the Residence o f the Perfected,269 or The Jade Emperor, the Dao in its sustaining and
Dermis Willmont © November, 1999; All rights reserved. 73

protecting function, or Laozi as the immanent expression of the Dao.270 The Lower D a n t i a n is located in the center
o f the abdomen at the level of Cv4, and is the residence of the Immortal Embryo,271 or the (tHeavenly Sage Jade
Dawn o f the Golden Gate,Mor the Yellow Emperor as the perfect human expression o f the Dao.272
The Three D a n tia n % represent three aspects o f the innermost center of being prior to its contact with the
external world. The connection of these three to the exterior via the first three meeting points o f the Tendino-
Musculo Meridians through the (<pivotMaction o f the Gall Bladder brings the sacred, Former Heaven, nature o f these
centers into contact with the mundane world o f Latter Heaven. This progression proceeds from the Leg Yin
Tendino-Musculo Meridian at Cv3 where contact with the Lower D a n t i a n is made, to the Arm Yin Tendino-Musculo
Meridian at G22 where contact with the Middle D a n t i a n is made, to the Arm Yang Tendino-Musculo Meridian at
G14 where contact with the Upper D a n t i a n is made. This progression follows the normal sequence of the Main
Meridians from Leg Yin to A nn Yin to Arm Yang. The fourth stage is the Leg Yang Tendino-Musculo Meridians
where full contact with the outside world is made through thp sensory orifices of the head at SI 18.
The fact that these four points are considered meeting points o f the Tendino-Musculo Meridians means that
they are places where the Qi reaches the exterior. The Tendino-Musculo Meridians themselves represent the most
exterior aspect of the Qi. The fact that they are also in contact with the Three D a n t i a m means that these four points
also penetrate the interior. The additional fact that they are all related to the Gall Bladder meridian and its role as
^pivot" between the interior and exterior shows that it is at these four points that the //ng/Essence, Qi, and
S h e h / S p h i t communicate between the inner and outer worlds, the Former Heaven and Latter Heaven, pre and postnatal,
sacred and mundane. It is by nature o f this upivotMthat we are alive. It is our alivencss that give ves rise to emotion. It is
through emotion that the Five Spirits, includiig the S h e n /S p ix it of the Heart are contacted* It is; the
t ability o f the Gall
Bladder to make these connections, as well as to harmonize the functions o f these spirits that gra grants it the authority to
“root the Spirits.” The fact that (313 relates to the Upper and personification o f Dao as origin only serves to
underscore this function!
“Original Spirit”
Comparisons
The term B e n s h e n <4Root of the Spirit," refers to the connection between the two worlds of Former
and Latter Heaven, and is related to a similar tenn, Y u a n s h e n 4t〇riginal Spirit,Mused in the inner alchemical
practices o f the Daoists. “Original Spirit” refers to that aspect of universal oneness residing in the Upper as
the “Upper Origin，” S/wngywan 上元• The Original Spirit is the Heavenly aspect o f the Three Treasures,
元神 “Original Spirit，” 叫 / 元 — “Original Qi，” and 叩元精 “Original Essence.”273 According to Zhu
Yunyang*s C o m m e n t a r y o n t h e C a n D o n g Q i by Wei Boyang, (142 AD), the earliest known treatise in any language
devoted exclusively to alchemy,274 there are two versions of the Three Treasures, an inner and outer. The inner version
corresponds to the Former Heaven and the Three D a n ti a n s . The outer version correspond to the nine orifices which
connect one toi the Latter Heaven world o f sensory experience and daily life. They are the left eye, ear, and nostril, the
right eye, ear, and nostril，
nostril, and the mouth and two excretory organs.275
organs The “Root o f the Spirit” is a two-way bridge
connecting the inner world, Former Heaven, to the outer, Latter Heaven, and vice versa.
Both of these tenns are related to the idea of ôrigin/' especially from the perspective o f Chinese
cosmology. The word 本，“root,” can also mean “origin，” as the following terms connote: he/w/i/ 本始: the
o beginning; b e n x i n g ^ '( 4 ：one's natural disposition; b e n m u s h u i q u a n
ongrn, or literally the root o f Wood
and the： source
s of Water, but meaning the foundation of things in o n e ^ ancestors.276 Etymologically, b e n refers to
that part o f a tree, m u 7(^, which crosses the earth, / —P 1 The ancient meaning o f this word is related to the original
polarization o f Yin and Yang from the unpolarized T a i ji The ancient meaning of b e n refers to the root of
polarization. In plant life, e.g. a tree, this is the seed. When the seed sprouts, it forms two initial stems. One
becomes the root, the other becomes the trunk and branches. When the tree is mature and fully grown, the area from
which this differentiation proceeds is at the ground level. From here, the tree divides into its Heaven and Earth,
branch and root components.

What this seed is to a tree， the Original Spirit is to a human being. In this analogy, the ground which is the
origin of differentiation becomes the navel where the Original Qi, y u a n j t , divides. At birth, the Original Spirit
polarizes from the navel center into its Yin and Yang components, J i n g / E s s t n c c and ê/i/Spirit. These three forms
of Spirit then take residence at each of the Three D a n ti a n s . J i n g f E s s e n c e as most Yin, resides at the Earth Center of
the Lower D a n ti a n . The Original Spirit as most Yang, resides at the Heart center of the Upper Danr/an; and the
S h e n /S p in t, representing the balance of Yin and Yang, Spirit and Matter, resides at the Man Center of the Middle
D a n tia n .
In the (Historical Records of Sima Qian) of 100-90 BC it says “Men …have their origin 本 in Heaven
and descend from their parents.’，278 In Chinese cosmology the ultimate origin of all things， the ultimate ancestor， is
the immaterial Dao which is present in all things as their fundamental basis, b e n ^ in that it provides the pattern,
sh e n li for material forms, x i n g to model themselves upon.279 According to Joseph Needham, the
immateriality， ww 無 , of these patterns is the “root” of form，有， itself:
*Vm &E nothing, therefore, was latency or potentiality, and stood to y o u existing things, in the relation of the
root 本) to the branches of the tree (脚末 V ’280
In late nineteenth centrny inner alchemy, there are two terms for the cavity where Original Spirit
r e s i d e s ~ 元神始， the “Origin of the Original Spirit，”281 and Zwq/ao 祖疲， the “Ancestral Cavity•” The
word s h i §p in Chinese means the beginning or first cause,282 and is related to the Heart through the secondary
acupuncture point name of H9, which is called “Origin of the Meridians，” 力>职 /1/ 經始. H9 is the /， >这/Well Poiijt of
the Heart meridian. In Chapter 1 of the L in g s h u , the meridians are said to come out, z h u tij, at their 7/n^/Well
Points.283 This <4coming out'' process resonates with the manifestation of human beings on Earth from their source in
Heaven, and where the stored potential o f the body, /m^/Essence , comes into balance with one*s manifestation as
SAert/Spirit，神.284 The “Ancestral Cavity” is related to this same idea, that the S/iew/Spirit originates from the
immaterial no-thing-ness of Dao, and of Heaven, as symbolized by the ancestors, z u tfl. In Chinese, the word
ww/ancestor is related to a class of terms having to do with the origin and its connection to family lineage. For
example, z u the Origin, or Beginning, a founder or originator, a grandfather, and ancestor; s h iz u the first
如cestor or founder of 也e family; 會祖: a great-gr拙dfather;衮a 沉w 高祖: a great-great gr姐dfath叫
祖上 or zwzon兮祖宗： the ancestors; zw/i/ig 祖陵： the ancestral grave; and zMxza/itong 祖先堂： the ancestral shrine.285
In ancient Chinese culture, the ancestors were responsible for the direction and empowennent of life. In the body
these take different form. According to Livia Kohn, 4<the Dao, the gods, original spirit, inner nature, and sometimes
even virtue are the rulers and inhabitants of the body. They make the body come to life, they fill the cosmic replica
with activity and power/*286

Location
Li Shizhen (1518-1593), the famous Ming dynasty acupuncturist and herbalist said that the ^brain is the
residence o f the Original Spirit.,,2s7 In D a o i s t Y o g a , a translation o f the (<Secrets of Cultivating Essential Nature and
External Life/* K i n M in g F a J u e M in g Z h i by Zhao Bi Chen who was bom in 1860, the 4*Cavity o f Original Spirit/*
or Âncestral Cavity/* is located **under heaven (the top of the head), above the earth (the lower abdomen), west of
the sun (the left eye) and east o f the moon (the right eye).,,2S8 In the text this position is frequently described as in
the center o f the brain between and behind the eyes where it is also related to the Heart:
t4The heart is the seat o f the element fire and contains the original spirit/*289
There is an internal connection between the 4tRoot of the Spirit/* at G13 and the ^Cavity o f Original Spirit,M
between 姐d behind the eyes through an earlier name of this latter cavity, 明堂， the “riall o f Light.” The
^Hall of Light** is the first of nine inner cavities o f the Upper D a n t i a n mentioned in the Maoshan sect of Daoism
(364-70 AD), and located 1 inch behind the center between the two eyes. According to T h e O u t e r R a d i a n c e
S c r i p t u r e o f th e Y e l lo w C o u r t ( H u a n g ti n g w a i j i n g j i n g ) , compiled just prior to the Maoshan era in the third century,
these cavities are known collectively as the Yellow Court of the head:
^The Yellow Court is in the head. It encompasses three palaces known as the Hall o f Light, the Grotto
Chamber, and the Cinnabar Field. Enter between the eyebrows toward the back o f the head. After one
inch, there is the Hall o f light; after two inches, there is the Grotto Chamber, after three inches, there is the
Cinnabar Field. These Constitute the Upper Prime. .
The Yellow Court is paired with the Grotto Chamber. Together they bring forth an infant god, who is their
resident perfected. Always visualize him! Be careful not to lose the image.
The infant turns into a Perfected in the Hall of Light. Then he is called Master Cinnabar. Here, to know the
perfected means to concentrate on the Hall of Light as its residence.**290

D iagram o f th e Nine Cavities o f the U pper D antian
“Palace o f the Great

August O n e/'
Taishiyi 太^ 一，
1 inch above “Palace
o f the Mysterious
Cinnabar,”
Great August One,
the Highest Lord
“Celestial Court，” “Palace o f Ultimate “Palace of
77ann>ig 天庭， Truth," Zhizhengong Mysterious
Above Mingtang, 至眞宮， Cinnabar，”
Goddess o f Highest Above “Grotto Xuartdangong
Clarity Chamber，’’ 玄丹宮，
Lord of the Great Above “Cinnabar
Ultimate Filed，，，
Lord of the Central
Yellow
“Hall of Light，” “Grotto Chamber,” “Cinnabar Field，，， “Flowing Pearl “Palacfe o f the Jade
MM押明堂，洞房， Dantian Palace,^ Liuzhugong Emperor/*
1 inch behind eyes, 1/2 inch behind MT, 1 inch behind MT, 留珠宮， Yuhuanggong
Three Deities of 4Three Ones Three Highest Lords 1 1/2 inches behind 玉皇宮，
Light o f Universe MT 2 inches behind MT
Flowing Pearl Deity Mother o f Jade
Truth291
Note: original cavity
o f spirit,
3?«〇似/ ^ 财/»•元神始，
or the ancestral
cavity, zuqiao292
There may be a connection between the names o f these cavities, especially between the 4<Hall o f L i g h t,o f
the Maoshan tradition and the “Cavity o f Original Spirit,” or “Ancestral Cavity，” o f the nineteenth century
alchemical tradition through Tao Hongjing (436-536), the famous alchemist and healer who collated the Maoshan
texts,293 and permanently established the Maoshan tradition.294 Later day inner alchemists could have taken the basic
ideas from the earlier tradition and then given the cavities more up to date and simplified names. Considering the
likely connection between these differing names for the same cavity, the further connection between G 13 as the
“Root o f the Spirit,” and the “Cavity of Original Spirit，” or “Ancestral Cavity，’， through the “Hall of Light,” which is
also the name of the acupuncture point Gv23, located on the center of the forehead, one body inch behind the natural
hairline.
G13 connects internally with St8, approximately 1/2 body inch behind G13, which is a reunion point with
Gall Bladder meridian, and a point of the Yang Wezwwz/ which is further connected to the Gall Bladder meridian
through its Master and Coupled points, T5 and G41, both points of the Shaoyang, Triple Heater and Gall Bladder.
St8, then sends an internal vessel to Gv24, a reunion point o f the Stomach and Bladder meridian from St8, and then
passes to Gv23, the 4iHali of Light,**where it travels internally to the Upper Dantian. Both of these points are
located close to the same horizontal level o f the forehead, G13 and Gv24 are at the same horizontal level, Gv23 is
just 1/2 body inch behind and above.
Bridge Between the Sacred and Profane

In speaking of the process o f enlightenment, the early Buddhist monk Hui Yuan (334-416) says that the
intelligent spirit, shenling will return to its origin, the dharma-nature, which he calls shenben which lies
beyond the phenomenal realm of Yin and Yang when it is perfectly brilliant and clear.295 Hui Yuan considers this
Dennis Wiilmont © November, 1999; All rights reserved. 77

aspect of 咖 /Spirit to be, like the Dao, both unborn，vvw5/?e/^ 無生， and unnamed’ wwwfn友無名 .296 He makes 汪
distinction between the person o f enlightenment, who returns to this origin, ben and the commoner who, lost in
principle, merely runs after physical things.297
In Daoist thought, the unification of the sacred and profane must be attained before the state o f Original
Spirit can be attained. This is usually described in terms of the xmification o f Xmg/Nature i i and M//ig/Destiny,
dragon and tiger, sun and moon, Kan~ th e Water trigram and Li~ th e Fire trigram etc.:
<<rThe manifestation o f the Original Spirit is the goal of water and fire transformation.**298
*The copulation of the dragon (yinqi) and tiger (yangqi) brings into manifestation the Original Spirit in its
bright light.”299
4tTo hold on to the centre to realize the oneness o f heaven and earth is achieved only by uniting the sun and
the moon. The sun stands for the heart and the moon for the Lower Dantian cavity (under the navel),
respectively symbolized by the dragon (the female or negative vitality) and the tiger (the male or positive
vitality). When oneness of heaven and earth is achieved and the lights of the sun and the moon mingle in
front of the original cavity of spirit (cuqiao . * .) this is the macrocosmic alchemical agent of One Reality.
This is the place . . . where the generative force, vitality and spirit unite, where heart and inteUect are void
and where there is neither the self or others.,,30°
Generally speaking; the

t] transition from the Former Heaven state to the Latter Heaven breaks the original unity
resulting in the creation
creati of the Three Treasures at the Three Dantians and the opening o f the sensory orifices to the
mundane world. This splitting apart o f original unity is described through the trigrams o f the Yijing where the
trigrams o f Heaven, Qian, and Earth, Kunf give up their vertical axis in the Former Heaven alignment to Fire, Li, and
W ater，月 in the Latter Heaven. In this process, Heaven 5 gives up the middle of its three solid Yang lines to
Earth 55 which then becomes W ater 55 with one solid Yang line between two broken Yin lines, while Earth gives up
the middle of its three broken lines to Heaven which then becomes Fire Ss with its central broken line between two
solid Yang lines. Shuiqing Zu, a commentator on the Taishan qingjing jing **Great Classic on the Essence of
Stillness” of the late Ming dynasty describes:
t4When Earlier Heaven has run its course, it descends to the mortal realm like an infant tumbling head-first
from the mother's womb. W ith its first cry the sealed enclosure o f Earlier Heaven [xiantian wuji qiao
先天無極窮 according to a personal communication with Eva Wong, June 11，1999] is broken [see K23].
The original spirit 元神)， original generative force (yi/a/yYwg 元精)， and original breath (ywa/iiy/
ytM*) emerge from the wuji and are divided into three separate entities. In the bagua (trigrams), Qian loses
the middle yang as it descends to kun. Kun loses its middle yin as it is attracted to Qian. The bagua of
Earlier Heaven changes to the bagua of Later Heaven as the positions of Qian and Kun change to Li and
Kan. From then on water and fire do not mix. This is the existence o f Later Heaven, the way o f the
immortal being.’’301
The split between Nature and Destiny was first mentioned in the Zhuangzi:
4*When the moral force (De) o f Great Power {Dao) ceased to be shared, our inborn nature (Xing J|^ ) and our
destinies (wi/ig 命） were shattered and smudged.’’302
^ N a tu re ,Xing signifies the purity o f the Heart, xin ^ => f , at birth, sheng This refers to the spontaneity of
the Heart in its n a tu ri emotional response to things of the worid, i.e” Earth. In contrast， “Destiny，” 容命， refers
to the unfolding o f inner potential implanted in the depths of being (in the Kidneys) by Heaven. When the **correct,M
zheng IE, i.e., original, vertical alignment of Heaven and Earth was displaced by the transition to the Latter Heaven
airangement o f the trigrams, their integrity broke apart so that the original unity of *<NatureMand ^Destiny^ was split
as well. This leaves “Nature” to seek outwardly after the things o f the Earth through the seven emotions and seven
senses， and “D estoy” to be cut off within from meaningful interaction with the external world and is wasted away
chasing after the unbridled desires o f the world. The sacred and profane lose their communication and Destiny
degenerates into Fate.

Yet within the confines of the <4Ancestral Cavity^ there are links that reveal the possibility o f reuniting these
broken aspects. Two channels emerge from the “Ancestral Cavity” to link with the 天谷， “Heavenly Valley，
above, and the y o n g q u a n t(Bubbling Spring,Macupuncture point (K l) located below in the soles o f the feet
… According to a lost work: called
after running through the heart in the chest.303 < the EEhlix ir C l a s s i c ( D a n J i n g ) ,
“Nature 1生） is (in) the heart and manifests through the eyes; life (“Destiny”）茗命） is (in) the
lower abdomen and manifests through the genital o rgan/' TY-2]
The two channels from the “Ancestral Cavity” link “Nature” and “Destiny” so that their unity， after long training,
becomes concentrated on the spot between the eyes,304 and becomes what is called the ^precious cauldron, y u d i n g
玉鼎， which only comes into being when ’ anH
and ^nestinv**
“Destiny” nnitp
unite tn
to hpromp
become on^
one whnle
whole.3305
Stages of Training
In order to recover the primordial state, meditation on the i4Ancestral Cavity" is used to bring the pre and
postnatal states back into haimony so that the unification of “Nature” and “Destiny” can be restored.306 The
necessity o f turning these two parts of self toward each other in order to achieve unity of the spirit and o f the
personality is described in the S c r ip t u r e o n I n n e r O b s e r v a t i o n ( N e ig u a n J i n g \ a Tang dynasty instruction for
meditation:
t4Oxea and horses when led properly can easily wade through the marsh. When let loose, however, they will
sink in deeper and deeper and can never get out again by themselves. So they have to die. People are just
like this: when first bom their Original Spirit is pure and tranquil, profound and unadulterated. But then
people take in shaped objects. Those will in due course defile the six senses:
The eyes wiD covet color.

The ears will be obstructed by sound.
The mouth will be addicted to flavors.
The nose will always take in smells.
The mind will be intent on refusing and coveting.
The body will desire to be slimmer or fatter.
From all these ups and downs o f life no one is able to wake up by himself. Thus the sages with
compassionate consideration established the doctrine to teach people to reform. They made them 1
observation o f the self and body in order to purify the mind.,,3°7
The defilement of the senses noted in this scripture is 啟paraphrase o f Chapter 12 o f the DaodgYng which
ends with the statement:
“the Sage takes care of the belly (through meditation on the Lower not the eye
S h iy i shengren weifii, buw ei mu 是以聖人爲腹，不爲目.
This is where he prefers to place his focus

G— — •故去彼取此.”
308
In Daoist meditation this purification of the mind involves "'fixing spirit in its original cavity^ so that the Spirits o f
the Five Zang are all in harmony and under control of the Heart. As it says in Taoist Yoga,
4<When the heart is still so are all these five, but when it moves they all move as w cli/,3°9
Stillness of the Heart enables one to glimpse the unification o f opposites within oneself, especially the opposites o f
the sacred and mundane, Foimer and Latter Heaven. In T a o i s t Y o g a this juncture is said to be

“Behind the mysterious gate (jcMartgua/z 玄關） and before the spirit of the valley (giwAen 谷神〉 (where
one's) true nature, zhenxin literally tttrue-hearted>v or ttsiIlceê/, (and) source of true breath, zhenxi
眞息，(is found). ”31<)
In Chaptei
>ter 6 o f the Daodejing these two cavities are called t4the root of Heaven and Earth, shiwei tiandi gen
是謂天地〃 in liu of the junction that is created here between them in this primal stage of creation. As w s said
earlier, the convergence o f these two cavities represents the
^simultaneous moment and place where Yin within Yang and Yang within Yin change into their opposites,
where things come into existence out of the stillness of Non-being like the drawing of a silken thread …
The ;c“<2/2/7i>i， ‘‘Mysterious Female” cavity represents the transition of the S/ien/Spirit from the spiritual
realm of prior Heaven, whereas the xudnqiao, **Mysterious Cavity/' represents the transition of the
S/*e/i/Spirit， via the fusion of 尺仰 and Zi， fiilly into the material realm.” [the previous discussion under
Cvl5]
Concentration on the “Ancestral Cavity” enables one to realize the oneness o f all things. According to
“In this centre is 忍pearl the size of a grain of rice, which is the centre between heaven and earth in the
human body (i.e., the microcosm); it is the cavity of prenatal vitality. He who knows this cavity can prepare
the elixir of immortality. Hence it is sa id :4When the One is attained, all problems are solved/>,312
In order to accomplish this,
"both eyes should turn ttoo …

“both . . . the •.
. . . zuqiao with neither strain nor relaxation; this is called fixing spirit in
its original cavity which should be where (essential) nature (xing is cultivated and the root by which
(eternal) life (ming ) emerges . . . The correct method consists of closing both eyes to still the heart
(mind) so that the zuqiao cavity can be held on to until the light of (essential) nature appears to confirm its
effectiveness. The practicer should close his mouth and touch the palate with the tongue to immobilize
spirit and vitality. . . If the non-rising of a single thought is achieved this will in time lead to the state of
clearness and purity. In the complete voidness (of sense data) and utter stillness, a white light will manifest
to light up the empty heart (xushi) and the golden mechanism will give out flashes of light. You will then
be automatically clear about the heart o f heaven and earth.”313
Successful concentration at this point enables Yin and Yang opposites to be drawn together, and is called the union
of dragon and tiger,314 and consists of making this link through the microcosmic orbit meditation, i.e., drawing the
breath in conjunction with the Yangqi up the spine through the Governing Vessel, <4Sea of Yang/* and then down the
front of the body through the Conception Vessel, “Sea of Yin*” These two vessels meet at the “Ancestral Cavity”
where the Yin and Yang achieve harmony, and are returned to their source in the emptiness of no thought.315
Through this union, the postnatal ordinary breath through the mouth and nostrils merges with the prenatal breath
immortal breath hidden in the **Ancestral Cavity.M Hence the master Liao Ren said:
tlWhen vitality returns to the original ocean (its source) life becomes boundless.**316
After gathering the Prenatal Qi in the Âncestral C a v ity th e next stage is to (*drive it into the Lower
(under the navel)”317 so that the Heart and Kidneys (lower abdomen) can be linked. Once this occurs， a
process called 4tthe copulation of the dragon and tiger/* the stage of activity shifts to the solar plexus, Cvl5 area,
which is called the “Central Cavity，’’ z/ion狀ong 中宮， the four symbols，丨汝&叩四象， can unite. This process
involves the reunification of the KanPNsAei, and L//Fire trigrams with Heaven and Earth.318319 The ^Central Cavity,"
Z/z如及go/zg 中宫， and is an astrological reference to a section in the sky of twenty stars containing the Big Dipper
and the Pole Star. The Pole Star is called the “Purple Palace，” 紫宮， and is the residence of the divinity
Taiyi, the <4Great One,*5in Heaven, and the emperor and his family on earth.320
The final stage involves the **Ancestral Cavity,*again where the return to nothingness is achieved. Here

4tthe practicer . . . lets the all-embracing positive spirit leave his bodily form to appear in the world and to
perform the work o f salvation such as alleviating human sufferings, curing the sick etc. and then re-enter its
original cavity (zuqiao) in order to be preserved in the ocean o f (essential) nature . . .
It should not be allowed again to leave the body, which now should be closed and further sublimated in
order to enter the spiritual body which comprises Nature and Destiny in their prenatal condition. The
physical body is then further sublimated so that it is neither existing nor non-existent, neither fom i nor void,
neither within nor without, neither coming nor gorng, and neither beginning nor ending . . .
As time passes while dwelling in utter serenity, the true fire o f positive spirit will develop fully and radiate
inside and outside its cavity to become all-embracing, shining on heaven, earth and myriad things which
will appear within its light/*321
According to Shuiqing Zu, commentator on the Taishan qingjing jin g 4<Great Classic on the Essence o f
Stillncss,> of the late Ming dynasty, the firuits of this intensive labor are as follows:
**the command from heaven will arrive and you will ascend to immortality. You will live In bliss,
transcending the mortal plane. No karma will affect you. This is known as the indestructible body o f gold.
Indeed you will not be bom in vain. To actualize these achievements, you must be taught by an enlightened
teacher and you must swear an oath o f life and death that you will not stray from the path,,>322
Indications
G13 is typically used in various forms o f mental disorders including depressive illness,323 unreasonable
feelings o f jealousy and suspicion,324 general madness, anxiety, constant worry with rigid thinking,325 and
schizophrenia and split personality.326
The pattern behind using G13 for psycho-emotional disorders is that it forms a bridge between the inner
spiritual world with the outer world o f everyday life. G13 4troots the Spirit** to every the same it
veryday life to the spirit. It helps a person see things more the way they are w ing to be
er internal delusions or external illusions. G13 helps to bring Destiny in conjunction with Nature so that o n e ^
inner potential is more appropriately manifested through one's emotional response to the < nal world. It does this
by bringing the inner qualities of the Gall Bladder, i.e., the pivot, centrality, correctness, c ge, and decisions, to
the emotional bearing of the Heart.
In Chapter 8 o f the L in g s h u , the name of G13, B e n s h e n <4Root o f the Spirit/* is defined as l)the
primacy o f the centered spirit in maintaining psycho-physical health; and 2)the Yin-Yang emotional balance o f the
organs. G13 assists this process through the Yin-Yang polarity it exhibits with the Heart. The S/ie/i/Spirit comes
from Heaven to manifest as the Fire of the Heart; the d a ll Bladder comes from Earth to manifest as an aspect o f the
Water of the Kidneys. The Heart represents the pivot, centrality, correctness, courage, and appropriateness of
Heaven and the sacred Fonner Heaven realm; the Gall Bladder represents these same aspects, the pivot, centrality,
correctaess, courage, and decisions from the perspective of Earth and the mundane realm of the Latter Heaven. G13
helps to stabilize the emotions and keep them from going to their extremes. It helps center the emotional response of
the Heart in whatever is appropriate， ZJ 禮， the Virtue of the Heart’ and correct, z/iertg ]£• By definition “correct，”
z h e n g JE, means to ^stop/* zhi i t , at the appropriate moment before going to extremes, 1 —.”327 G13 brings
balanced courage to psycho-emotional situations so that one can remain psycho-emotionally centered between
holding back and collapsing into one's center, blocking the circulation of Qi, and withdrawing from life, and
recklessly abandoning one's center to rush foolishly into inappropriate or dangerous situations. Finally, G13 lends
the decision-making ability of the Gall Bladder to o n e^ encounters with life so that one's inner and outer integrity
are kept in tact. Through being able to know which way to go in these situations, and to be able to decide the correct
path， the S/iert/Spirit is centered，stabilized， and “rooted” into the ongoing processes of life.

The Twelve Spirit Points: K23
K23 “Spirit A丨
tar/Spirit Domain/Spirit Seal” s/ie/)fe叩神封 ■
After the inception of the 5/ie«/Spirit into the physical body, the next stage is the installment into the chest
area. Here, the conditions are set up for the later establishment of the 5/i^/?/Spirit into the Heart where it will abide as
the emperor o f the Body/Mind kingdom throughout life. K 2 3 , 字申封， located just off the outer edges o f the
breast bone in the space between the fourth and fifth ribs at the horizontal level o f the nipples, represents the initial
stage of this installation. This is where the territory o f the body is staked out and claimed by the S h e n / S p i ii t as the
center of operations during one's stay in life.
Further understanding of this process depends upon a description of the t s i m f e n g in regard to the
5/ien/Spirit in ancient China. In ancient times the f e n g was an ancient altar and sacrifice used only by the most
virtuous of kings to proclaim their alignment with Heaven and Earth and thus receive the Heavenly Mandate. In the
same way that these ancient kings used the f e n g ceremonies to lay claim to their earthly empire, it is also used by
each individual to proclaim their personal existence in this world.
Altar of the Soil

The origin of th e f e n g sacrifice and altar has its roots in the God(s) of the Soil, s h e t i - These deities were
worshipped in the oldest rites in China on the national, state, and local levels.328 In the Shang dynasty, the royal
capitals were nomadic. Because of a loss o f fertility in agricultural conditions, depletion of local game, or due to
conflict with neighbors, the capitals were moved frequently from one place to another. One o f the main concerns of
the ancient kings was whether the capital should be moved, and if so, where and when. These concerns were put to
the king's ancestors and recorded on the ancient oracle bones to be preserved as the oldest known form o f Chinese
lestions to the ancestors were recorded on the scapulas of cows; red hot rods were plunged into the
vriting. Quest
icapulas; andi tthe shape of the cracks made in the bones were taken as answers from the divine ancestors residing
above.
This necessity for frequent change simplified religious paraphernalia. Therefore, jic ， the
uic first oiuu& me vjuu
altars to the God
of the Soil were simple mounds of earth in the center of which was left a sacred groove, a sacred tree, perhaps the
oldest or largest in the area and characterized by some sort of spiritual power which the2 ancientsa called j /i⑶ 神 .329
Sometimes even a simple pole, z/zw 主 or ^4, the same term that was later used for the ancestral ancestral tablet where the
spirits of the deceased were kept, was erected in the center of these open altars.330 This pole/tree/sacred grove served
to stake out new royal teiTitory as well as to act as a x i s m u n d i so that the powers o f Heaven and Earth could sanctify
the newly chosen location. This process was described in the Confucian A n a le c ts :
“Duke Ai asked Tsai Yii about the Holy Ground [the Altar of the Soil，s/ie 社]• Tsai Yii replied， The Hsia
sovereigns marked theirs with a pine, the men of Yin used a cypress, the men of Zhou used a chestnut tree,
saying, ‘This will cause the common people to be in fear and trembling.”’331
Original temples to Heaven and Earth were situated on the outskirts o f town, and aligned on a North/South
axis according to their Yin-Yang correspondence. Temples to Heaven were located in the southern outskirts, while
the temples to Earth were in the northern outskirts. This 64holy g ro u n d , s h e t i , formed by a mound of earth at the
borders of a town or village was in this way distinct from that comprising daily life. One of the characteristic
features of these temples was the fact that tiiey each contained an aspect of their Yin-Yang opposites within them,
like the dots in the later Taiji diagrams or the opposite Yin-Yang lines within the Y ijin g digrams K a n 55 and L i SS-
Therefore, the B o o k o f R i te s (L i J i ) says,
uUpon the altar of Earth they sacrificed to the tutelary genii of the territory; and on the tablet rested the
principle Y a n g . (While) the prince stood at the foot of the wall, on the north, with his face to the south,
responding to the principle Y in (which was thought to reside in the tablet upon the altar and to face the
north).，，332
The Altar o f the Soil enabled the Yangqi circulating between Heaven and Earth to sanctify the domain of
the king, and to assert his claim over the territory. By absorbing the Yangqi, the domain of the king now becomes
empowered as sacred as well. In fact, investitures given by the king to vassal lords were announced by presenting a

clod o f earth taken from the king's altar/mound to become the foundation o f the new fief.333 In return, the God o f the
Soil insured the prosperity and longevity for all those within his territory， especially for that of the king.334
In keeping with the Yangqi focalized at the Altar o f the Soil, Maspero states that:
4iAll great initiatives affecting the general life of the principality, such as hunting or war, had to be
announced to him and had to start out from near his altar. He was called upon to decide especially difficult
disputes. The two parties offered up a sheep to him, read their statements out loud, and then took an oath.
This was a very solemn test， and cases were recorded where a perjurer fell dead on the spot， before he had
even finished reading out his evidence. The God o f the Soil was thus regarded as the guarantor of oaths,”335
The power contained in the Altar of the Soil sanctioned the king*s sovereignty. It justified his actions when he
sacrificed the vanquished before it, and endorsed his right to settle disputes. He needed this pow er when he moved
in to a new territory, so he carried a portion of soil from this altar in his baggage when he set off to war.336
Boundary Disorders: Lv4 and the Related Points Sp59 St41f and G40
.• The relationship between the ancient Altar o f the Soil to the iater/e/ig altar is represented in the names o f
four acupuncture points located on the dorsal surface of the ankles. These points are Lv4, Sp5, St41, and G40. Lv4
is located on the dorsal aspect of the ankle immediately between the two tendons, and midway between the
acupuncture points Sp5 and St41. Sp5 is located in the hollow medial to Lv4 and between it and the ankle bone, and
called the ^Mound o f Shang^ Shangqiu in direct reference to the mound of soil piled up to form the Shang
dynasty Altar of the Soil. St41, located lateral to Lv4, and just on the other side of the tendon o f the extensor
hallicus longus, is called **Looscned Ravine,s, Jiexi referring to its ability to loosen certain kinds of restraint in
the flow of Qi symbolized by the ravine. G40 is located in the hollow in front of the outside malleolus* or ankle
bone.
Lv4 is the //w^/River point ^ o f the Liver meridian. The Liver meridian corresponds to Wood in the Five
Phases. The Jing/River Points represent the active and dispersive movement o f Qi in the meridians, ^the place where
the Qi moves,Mas it says in the N anjing^31 in constant motion like the flow o f a big river.338 This means that at Lv4,
the Qi o f the Liver meridian and, therefore, o f the Wood phase, has the potential to flow at its maximum capacity. In
Chinese， the Qi of Wood is characterized by expansion, and is symbolized by the character /mm 木 which depicts a
tree. The Chinese word mu represents trees in general, forests, sacred groves, as well as the expansive nature o f the
W ood phase. The //«^/R iver Point characteristic o f Lv4 activates this expansive nature of W ood. The primary
name for Lv4 is 中妾t ， literally the “Center of the Altar，’’ s i g n i n g the sacred tree or grove within ihe
center o f the Altar of the Soil
il, the most divine portion of the altar/^9 The altar itself is represented here by the two
“Soil” points St41， and Sp5 located
li a short distance to either side, especially Sp5, the “Mound o f the Shang,”
designating the Alter o f the Soil specifically.
Actually, all three o f these points are Jing/Riy&r Points, which means that the entire action o f the Altar of
the Soil is brought into play here, the key feature of which is to stake out territory for existence. This **expansiveM
aspect o f creating boundaries for survival is an important part of the quality of Wood, W ood gives one the ability to
say yes to one's own initiative, and no to that o f another. A person with excessive Yang Wood is one who asserts
their boundaries beyond necessity to the degree where they lake over another's. He first steps on their toes, and then
demands an apology. A person with excessive Yin Wood is not able to extend their boundaries enough to
authoritatively occupy their own space. They are the ones who, after getting their toes stepped on, offer up the
apology.340
The two points, Sp5 and St41, on either side of Lv4 represent the Yin and Yang aspects o f the Soil phase
according to the Five Phases. In general, Soil is associated with the emotion of excess thinking or worry, si and
has to do with one's capacity to generate nourishment. The Stomach and Spleen are considered the root o f postnatal
development because of their strategic role in the transformation o f food and liquid on the material level. On the
psycho-emotional level this function transfers to the ability to give and receive nourishment in more social or
personal terms. When Soil functions correctly, it gives one the ability to strike a balance between giving
nourishment to oneself versus giving it to others. If this function is interrupted or goes out o f balance, one becomes
obsessively involved in taking cares of others at the expense o f meeting their own needs, or, on the other hand, can*t
get out of themselves to meet the needs o f another. Both of these opposites are, of course two extremes o f the same
84 Dennis W illmont ◎ November， 1999; All rights reserved.

inability to correctly provide nourishment. W ony, excessive thinking, and obsessive compulsions arise on the
psycho-emotional level when these functions lose their ability to enable a person to get what they really need.
Sp5, the <(Mound o f the Shang/* is the Metal point o f dispersion for the Spleen meridian where it rids
excesses, especially relating to Yin, as the Spleen meridian represents Yin Soil. St41, the ^Loosened Ravine,Mis the
Fire point o f tonification o f the Stomach meridian. St41 tonifies SoD Yang and Sp5 disperses Soil Yin. The
convergence of these two points on either side o f Lv4, the tree or W ood in the center o f th e 4<Altar o f the Soil**
serving to control Soil excesses (Wood controls Soil according to the Five Phases), depicts through the images of
these related points, an important characteristic o f the Soil phase: it tends to pile up. This is to say that the Yang
ability of the Stomach to transform， /iwa 4 匕， food and drink automatically results in the build up o f accumulation.
The principle is that Soil deficiencies are always accompanied with some sort o f excess in the same way that Soil
excess is always accompanied with some sort o f deficiency.
O f the two Soil organs, the Stomach is Yang, but considered the root o f postaatal Yin and the source o f the
Body Fluids.341 The Stomach receives food and drink from the exterior and transforms them into useable substances,
most o f which it sends directly to the Spleen. In contrast, the Spleen is Yin, but considered the postnatal root o f
Yang in that it distributes what it receives from the Stomach to other areas o f the Body/Mind.
The Yang Stomach (Stomach Yin) takes all the possibilities for nourishment inherent in food and drink,
transforms them into raw Qi and Body Fluids, and then hen sen丨
sends these to the Spleen for further refinement and
distribution. Therefore, deficiencies of Soil Yang (Stomaclh) result in the inability to transform things from one state
to another. Possibilities have difficulty becoming reality, there here is physical and ]mental fatigue, boredom, depression,
loss o f appetite, and neglect in taking care of others. A person o f this type wouldn't know what to do with the money
if they won the lottery.342
The Yin Spleen (Spleen Yang) distributes the nourishment it receives from the Stomach to other areas of
the Body/Mind. Paradoxically, Spleen insufficiencies lead to an accumulation o f this nourishment and these
possibilities so that the abdomen distends and bloats, the stools become loose instead o f becoming flesh, and
possibilities become worries. This type o f person would w ony about their winnings from the lottery instead of
enjoying it,343 and they would be more concerned with taking care o f others than they would be about taking care o f
themselves. They would probably give the money away to charity, and then get evicted for not paying their re n t
These Yin-Yang, excess and deficient, qualities of Soil meet at this conjunction of points, Sp5/St41/Lv4.
With Sp5, one is pessimistic about the future, they are depressed and have no joy, they are fflled with worry to the
degree o f obsession, especially about what they think they think is right to do, to the point o f religious fanaticism
(Metal within Soil), and become altruistic to the point of masochism, and are plagued by nightmares.344 Sp5, die
point of dispersion for Soil Yin, paradoxically strengthens one's inner resolve and the ability to remain centered within
oneself.
St41 is considered a ^knof* point, jie where the Qi coagulates.345 The primary meaning o f the word jie
is 44to moult, to quarter, to expel an a£fliction.M346 It is also the name o f Hexagram 40 o f the Yijing which represents **a
time to solve problems, i The fourth line o f this hexagram reads:
4<<Relax your toes, friends will arrive, and they will be trustworthy
力昨解而拇朋至斯孚 . ” 348
St41, the point of tonification of Yang Soil, strengthens one's outer resolve, it loosens one's grip on the accumulations of
habit built up through the course of experience that prevent one from providing nourishment and sympathy to others.
According to Ted Kaptchuk^ “the danger o f the Spleen is that it doesn’t know boundaries.”349 Spleen
^boundaries" have to do with Damp, the extemal/interior climate associated with the Spleen in the Suwen.250 In
acupuncture theory, the Spleen is Yin, but likes Dryness and suffers from Yang deficiency, whereas the Stomach is
Yang， but likes Damp and suffers from Yin deficiency,351 Danq) acts like a buffer to the Body/Mind, blurring the
edges and distinctions from one thing to another, as well as those between other and self. A Spleen Damp person
tends to spill all over the place, invading another person's territory as if it were their own, but without any sense of
aggression as there would be in boundary disorders associated with Wood. The W ood boundary person tries to take
over another's boundaries, whereas the Spleen boundary person is simply unaware of them in the first place. In
contrast, the Stomach boundary person tends not to spill over enough. They are too Dry to encroach another's
boundaries, as they are too concerned with their own needs. The excess Spleen person wants to give sympathy, take
care of you, and not be aware that others need to take care of themselves in order to be pr properly nourished, whereas
the E>eficient Stomach person, is more concerned with how to get another person to meet et their needs instead o f

meeting those needs themselves. They are needy people, want to get sympathy from others, and tend to be draining
on others, whereas the Wood boundary person is blatantly invasive.
The essential Soil issue of transformation and distribution of nourishment, thus, plays a large role in the
functions of Sp5 and St41. In fact, the name of Sp5, Shangqiu **Mound of the Shang/' also has a related
meaning that has direct bearing on this issue. In Chinese, the word shang in addition to being the name of the
dynasty who worshipped the God of the Soil at their raised mounds^ the qiu JBc altars, also means 4ta merchant/* or
the merchant^ activity-^trade or commerce/* This meaning is most likely derived from the fact that the people of
the Shang dynasty moved around frequently from one area to another, and therefore, were well-known for their
trading abilities. The idea of ^trading/' like money, represents the capacity to transform one thing to another, and to
distribute the transformation of these material resources from one place to another. The Chinese word shang, in a
medical context, symbolizes this basic function of the Stomach and Spleen.
Lv4 gives one the ability to stake the claim necessary to maintain a correct sense of the balance between self
and other. It offers the self-assertive qualities of Wocxl to the center of Soil here in order to counter Soil's extremes
(Wood controls Soil according to the Five Phases). In conjunction with K23, Lv4 helps to initiate the process of self-
assertion especially where there has been an inadequate previous experience of this capacity before, as we shall see in
our further discussion of the term/eng.
Another acupuncture point related to Sp5/Lv4/St41 in terms of the self-assertive process is G40 which is
locked in the hollow just above and in front of Ae external ankle. In other words，G40 is iocated in
relative to the external ankle as Sp5 is to the internal ankle, and the points Lv4 and St41 are sandwic
G40 is the source point of the Gall Bladder meridian, where it receives the Source Qi, yuan from Mingmen Dantian
via the Triple Heater, as well as yingqi from its coupled meridian, the Liver. Source points also tend to balance the
Yin and Yang of a given meridian.352 Therefore, G40 can be expected to regulate the function of its entire
organAneridian complex. In particular, these include its connection to the 7//z^/Essence and Shen/Spmt, the fact that it
stores the bile, and its psycho-emotional connection to courage and the process of decision making.
The name of G40, Qfuxu 丘墟， can be translated as either “Market Mound，” or “Burial Mound” （the same
mound, qiu, by the way, as in the name of Sp5,4<Mound of the Shang**) depending on the circumstances. The word xu
qualifies this particular type of mound as one which also has to do with transformation and exchange, as does Sp5,
but also lends the more specific tone of being in the center, not only of Yin and Yang, but the pre and postnatal
conditions due to its association with burial. Etymologically, the Chinese word xu indicates an empty, xu g parcel of
land, tu d： . Whereas, in general, this could refer to a place cleared away and made suitable for the market, :et, here with the
addition of the word qiu/moxmd, it refers to the site of burial grounds, the moundss containing the tombs of the i ancestors.
In ancient China these tombs were veiy carefuDy oriented between Heaven and Earth according to the principles of
Fengshui IH/Jx so that they could easily receive the beneficial Qi from the sunounding landscape as well as the
constellations of the night sky in order to both nourish and protect the ancestor buried within.
Only the most pure Qi could enter the perfectly sited burial mound, in the same way that the most balanced,
and pure Qi, the Source Qi, enters the Gall Bladder meridian here at its Source point. Coincidentally the Gall Bladder,
the “Great Purity of the Hollow Organs，’’ 2/iz_/w 太清之府， 353 because it stores the bile， is the only Hollow
organ that not only stores instead of transmits, but contains the only pure substance associated with the Hollow
organs, bile, that is, it does not enter the body directly from the outside world.354 Because the Gall Bladder stores
Postnatal Qi, instead of transmits, it is associated witii the Kidneys which store the Prenatal Qi. The Gall Bladder is
sometimes referred to as the outer Kidney because of this reason.355 Because this Qi is considered ^pure/* the Gall
Bladder also hangs suspended between the pre and Postnatal Qi, an attribute which further associates the Gall Bladder
with the Shen/Spkit Since the Gall Bladder meridian is opposite to the Heart according to the diurnal cycle, or Law of
Mid-day/Mid-night, it is also related through this opposition to the Heart and the 5/i^n/Spirit In fact, the Source point of
the Heart meridian is called S/ie/imen 神門， a place where the S/ie/i/SpiriU after being appropriately situated in the Heart,
comes and goes between the sacred realm o f the internal pre-Heaven condition and the externa!, mundane realm o f the
post-Heaven conditions.
G40, thus has the unique vantage point of being able to judge fix>m the perspective of balance between inner
and outer needs, between the sacred and profane, so that proper decisions can be made for the good of the whole,
decisions that further reflect upon the proper siting of the 5/ien/Spirit within the Heart over time. The self-assertion of
the Liver at Lv4 is well-regulated by the balancing quality of G40. Lv4 assists the Shen/Spint in taking a stand in life,
whereas G40 supports that stand by integrating the Shen/Sphit with daily life, and by insuring that the decisions
necessary to the grounding of the are made, and made according to the êst interests o f the person as a
whole.

The Ancestral Temple

As time went on, the prominence of the Altar of the Soil gave way to that of the Altar of the Ancestors.
Originally one and the same, the Altar of the Soil became part of the gateway to the Altar of the Ancestors, where it
served as a screen. The Altar of the Soil was considered especially terrible， and was venerated because it was here
that the trophies o f war and conquest were consecrated.356 According to Marcel Granet, as the Temple of the
Ancestors grew in magnificence,
**the Altar of the Soil remained broken-down and barbarous looking . . . yet in the beginning it was
indistinguishable from the wooded hillock which had been chosen to be the heart of the town.*1357
The evolution of these two altars follows the sophistication of the society that used them. When the wandering
Shang kings took over a new territory, the staking of the claim for that territory assumed prominence over ancestral
worship. They had to stake their claim on the earth in order for the ancestral line to continue. However, as their
autonomy as leaders became more stable, their capitals could remain in one place longer, enabling them to firmly
establish their ancestral religion by the building altars, temples, and tombs that later became the important factors of
their religion. Thus， the primal need to establish local authority by taking up space， a quality dependent upon the
assertive qualities of their personalities, gave way to the importance of the unseen spirits of their ancestors, who were
able to guide them from the beyond. In tfie same way, the self-assertive aspect o f the Liver gives way to that o f the
Shen/Spiiit with its concomitant ability to render the larger mental or spiritual perspective.
Authorization to Rule
The Chinese character/e«g ^ depicts the feudal king who keeps a grip c i the pulse, cun ,358 of the lands,
■圭， under his authority.359 The oldest forrii of gwf depicts a mound of earth， rw 土， with a tree, mw 木 => 土， on it
(扣土 plus ww 土 = •圭)， a definite reference to the earlier Altar of the Soil. The airthority of the feudal lord， as
well as the territory over which he holds jurisdiction, was founded upon both the possession of the seigniorial land as
well as the family group which was organized around it through the cult o f the ancestors.360 At first it was the God of
the Soil who protected the inhabitants and gave them good fortune and health.361 When the family in charge of the
land containing the Altar of the God of the Soil disappeared， a palisade was set up around the god’s mound and the
stone tablet commemorating him was reversed so that the communication between the god and his domain could be
severed. As time went on, the impersonal and sometimes terrifying quality of this god was put aside in favor of the
more personal nature of the ancestors.362
Although the gui ^ stood for the mound of earth that was identified with the God of the Soil, it eventually
became synonymous with the royal power it initially made possible. In the same way that a clod of earth taken from
this mound was considered to sanctify the power of a .traveling king， or even the extension of the king’s power given
to a feudal lord, the gui (and later the fu became a bronze or jade token of this authority.563 These tokens
assumed prominence because of the tribute system practiced from the first century BC to the twentieth century. '
Neighboring vassals were expected to present themselves in court on the first day of the New Year, bringing tribute in
exchange for imperial gifts and favors. Distant states were obliged to visit at least once during the course of their
reign. Vassals would keep the peace in exchange for regular subsidies. They would also send troops and supplies to
d in military campaigns.
aid campai Each vassal commander would receive the left-hand half inscribed bronze badge
isually in the form oof a tiger) while the right-hand half was kept at the palace. When the king wished to send
communications to these vassals, this right-hand tally would be sent in order to convey imperial authority which
could be tested by fitting the two halves of the tally together.364
In effect, there were nine different types of these jade tallies, six of which were entitled to the sovereign
only. According to Ling Shunsheng, the remaining three types of gui were bestowed on the feudal lords by the emperor,
“as a tablet of credence’ or a badge of trust， and confidence.”365 Tiiese six tablets include:
1. The Ruigui which was flat and oblong, and, according to Ling, was **held or carried by the Shang
and Zhou kings while receiving their officials in audience, or while performing sacrificial services, or was
given to the feudal princes on their investiture as a sign of authority and rank.^366
2. The D耶““ 大圭， which was one foot two inches in length with a hole in its handle for a cord with another
hole above it for fastening tassels. The king would wear the Dagui in his girdle during the Spring
sacrifices to the Sun which were held in the morning.367

The Ftta/igw’ 瑰圭, which was a nine inches long narrow tablet with a round top given by the king as a
reward to his vassals for their virtue.368
The Y a n g u i which was a pointed, crescent shaped tablet, nine inches in length. The Y a n g u i was
used to change conduct of the king's vassals. According to Ling, 4<the projecting point is the emblem of
wrongs and offenses, of the attack on and to duty, of blame and punishment; when, in the ancient
times, the emperor ordered a dignitaiy to a m his bad behavior and to reform, he sent this tablet to
reprimand and to warn
The Gwgw!■穀圭， which was seven inches long given to the king’s prospective bride.370
6. The M a o g u i which was a four inch jade cube which the king used to hold over the jade insignia of
rank held by the vassal lords in order to ascertain whether they were genuine.371
These g u i tablets were used by ancient kings as a sign of authority and rank, to worship the Sun as the source of
the Yangqi, as a reward to his vassals for their virtue, to punish and hold them accountable for their responsibilities, to
the align himself with his prospective bride, and to ascertain the genuineness of rank held by his vassal lords. In other
word§, the g u i were basic tools used by the king to establish different aspects of his authority. Since the king becomes
the symbol of the S h e n /S p in t in the medical tradition, the g u i, and by extension th c f e n g , in turn symbolizes the
establishment of the SAert/Spirit in the body where it will then rule over the Body/Mind similar to the way ancient
Chinese kings ruled their country. K23 represents the location where the 5Ae«/Spirit is installed in the chest so that it
can claim its authority prior to the process of establishing its bodDy residence within the Heart
Cosmic Claim
The a n c ie n t f e n g was defined in the B o o k o f H is to r y as an altar used in the royal religion:
(tFeng is an altar. Great Shun divided the empire into 12 provinces and raised alters (feng) on 12 hills in
The sacrifice performed at these altars, the F e n g sacrifice, became the most important religious event in the entire
empire. In the mid-Zhou period (BC 1122-255), the F e n g sacrifice was offered to the Four ， D i ions. The
urDirections. The;ancient
kings used the F e n g to extend their power in all directions. Therefore, as recorded in the； Odes, worship throi»ugh the
F e n g moved beyond the worship of local power points in Nature in order to embrace the power of Nature as a
whole.373 Designed for the First Emperor of China, Qin Shihuangdi, and later for Emperor Wu o f the Han Dynasty,
emperor announced himself to Heaven through the/eng sacrifice. Qin Shihuangdi's p^formance in the late third
century was recorded by Sima Qian in the S h izh L 374 Emperor Wu (141-87 BC) performed the sacrificee on the peak of
Taishan, China's most sacred mountain, mount in 110 BC.375
The stature o f th e f e n g altar/sacrifice in its development from the Altar of the Soil placed it beyond the
many elevated hills and mounds o f the surrounding countryside to the elevation of the most sacred of O iina's sacred
mountains where, according to legend^ the seventy-two sovereigns o f antiquity were said to have made their cosmic
claim to the empire.376 According to the P o h u to n g , the kings and emperors of ancient China used the f e n g to make it
clearly known tiiat the dynastic name had changed.377 In the same manner as was with the Alter o f the Soil, the f e n g
was used to both celebrate the taking of possession, as well as of expiating the consequences of victory.378
During the Zhou dynasty, the process of lineage fission and political enfeoffment became what was known
封_
as ,f e_n g ji a n ____
^ ， the term for “feudalism.” In this sense，/eng _ means “to create boundaries,” . and j i a n means
r t
establish political authority within them.379 The development of the meaning o f f e n g from raised mound, to borders
around that mound, z h e n to fiefed land eventually came to mean the s e p a r a tio n ,d is c r i m in a t io n s , s h i
and distinctions made by man in general.380 These restrictions produce multiplicity from the original oneness of the
5ften/Spirit, and are eventually responsible for competition and strife381 and the resulting loss of spontaneity, z ir a n
自然， that characterizes srizes society and the man-made world. Originally the f e n g represented the sacred groui
the/eng ground，j/ie 社，
on the outskirts of town where the boundary between the sacred and the profane le were marked. Since the same s
official responsiblet for the maintenance of these/eng mounds was also responsible for the maintenance ooff s h e ^ 2 it
can be deduced that the/eng 12 had some
s bearing on the distinctions made between the sacred and profane realms. In
fact, the boundaries maiked by tree-lines n a m e d f e n g ^ between teiritories of neighboring states383 is similar to that of
the ^Spirit R o a d s , S h e n d a o which marked off the same distinction between the sacred and the profane in the

entrance of the imperial tombs.384 In addition, ^Sealing Doors/* Fengnten were upright wooden posts in the
ground at the juncture of the ramp and burial trenches that were used to block entry into the trench.385
Creating a Sacred Space

Initially, ih&feng ceremonies enabled the king to stake out his claim over a new territory by creating an
alignment of Heaven and Earth into which he would project his virtue and charisma in order to expand his control
into the surrounding space. This idea of initial expansion gradually evolved into the notion of containing an area of
sacred space within these boundaries that was set apart from the mundane realities of daily life. Thus, an orderly
environment was created that allowed the king and his vassals to perceive with clarity the messages coming from
within that would enable him to rule in a way that was sanctioned by the Shen/Spirit. For example, the decay of
social bonds was thought to manifest in disorders of Nature such as an eclipse, drought, or flood. Therefore, when
these disorders occurred, the king and his vassals gathered around the 5Ae/z/Spirit associated with thefeng in order to
re-establish the order that had been disturbed.386
When the feng imperial ritual became part of Daoist religious ritual, its meaning of 4<sacred enclosure,*
” was
extended to mean the “sealing o ff ’ of that enclosure from outside influences so as to protect the profound in ra n d
sacred realm o f spirit from being violated by energy, events, or beings from the profane realm o f daily life or worse,
from the realm of demons and ghosts, gui According to Poul Andersen, Daoist ritual begins with a
^comprehensive purification and sealing of the sacred area (jintan W M Y 9before installing any aspect of the
印/Spirit into the sacred area:387
**It would seem that in a very general way the sacred power of something always depends on its being
enclosed, secret and protected from the touch of profanity and outwardness. The creation of a sacred space,
whether in the altar or in the body of the priest, is closely associated with the idea o f keeping things out
from the sacred enclosure, and in fact the action of sealing the altar is commonly expressed by the word jin
^ to forbid access, as in the Forbidden City in Beijing. Likewise the body of thib high priest lying on the
floor, as he performs tiie inner journey to heaven, is constantly being protected by the assistant priests, who
move the sword and the incense-bumer over it, in movements that resemble a talismanic sealing, and that
safeguard it from the intrusion of demons.”388
By enclosing the S/^/z/Spirit in a separate, sacred are屯it would be Jess likely that it» as well ;11 jas those
involved in putting on the ceremony, would be distracted in any way that would cause it to dissipate, Daoist cave
temples and shrines were situated in ways that aimed in attracting and conserving the vital energies essential to
meditation practice. Therefore they considered themselves custodians of the Qi and Shen/Spmt that would
concentrate only in these closed-off， /e ；
2g areas.389 In the this,e/zg area is marked by shrines called 如
十理堡，‘Ten-mile Protectorates,’ Anyone who would pass one of these shrines in a hurry without offering the proper
respect was treated like a critninal, and received the death penalty,390 so important were they in defining sacred from.,
mundane space. In the body, if the 5ê«/Spirit cannot remain properly grounded within its sacred enclosure of the
Heart, it would dissipate by chasing after the things of material life until the life energies were totally wasted and only
the possibility of death would remain.
From the idea of t4sacred space/' the meaning o f feng was extended to mean, as in the case of Fengshen
“to deity，” or “canonize.”391 This expression refers to the addition of new 57^/i/Spirits to the Chinese pantheon
through an appointment given by an imperial or other competent authority in contrast to the process of natural or
moral deification, cheng J5R.392 According to C.W. Mateer, the process of yeng-m g,9t or canonizing, a man into a
•ST记n/Spirit is done in the name， and by the authority of, Heaven. In order to do this， a memorial to Shangdi prepared
by the emperor is burned so that it can be sent up to Heaven. Only when a favorable response from Shangdi is
received is this “title” given and worship prescribed.393
In Daoist ritual, sacred writings analogous to the burnt memorials sent to Shangdi, are also scaled, feng, and
burned after being recited. This process is similar to the more ancient sacrifices in which living beings were
Heaven !M The idea is that by sacrificing, i.e., t4doing away with** the object of sacrifice, worldly life
sacrificed too Heaven.3
comes into proper proportion with the spiritual. Although the many objects of daily life are profuse, they are
ultiim tdy dependent upon Ae Ufe of 也e sacred which is always reduced to the “One_” Because this “One” produces
all things, the ^things" can be sacrificed in order to receive the constant blessing of the One. Paradoxically then, one
will never do without.

The Feng & Shan Sacrifices

The Feng and Shan — Sacrifices were the most important ceremonies in all of ancient China. They could
only be performed by the emperor himself, and then only upon the most sacred mountains such as Taishan and the
neighboring mountains395 where he appealed to both Heaven and Earth to sanctify his regency. Confucius is reported
to have said that 72 rulers of the past had performed the feng on Taishan and the shan at Liangfiv although he didn^
know the details of these rituals. Nevertheless he held them in high regard, having said that if anyone knew how to
perform them correctly, they would be able to govern the empire as easily as looking at the palm o f their hand.396
These practices were revived by Emperor Wu of the Han dynasty in 110 BC_ Performed together as a Yin-Yang
pair, ihefeng was performed at the mountain peak, whereas the shan was carried out at the base o f the mountain.397
Whereas the feng has reference to the Yang takeover of an area through the building up of mounds to Heaven and the
establishment of boundaries and sacred space, the shan ^ refers to the Yin process of leveling an area for use as an
altar to sacrifice to the mountains and streams. Its extended meaning refers to meditation. W h e r e a s / ^ refers to
the process of the new emperor receiving the mandate to rule from Heaven, shan can also mean 4tto abdicate,*this
very throne.398 In accordance with this Heaven/Earth polarity, the feng altar was round in correspondence to Heaven,
whereas the shan altar was square in correspondence with Earth.399 In the Commentary on the History o f the Former
Han Dynasty, it says "Feng means that the earth is gathered and heaped up for an elevated altar; shan means that the
earth is removed to make the place of sacrifice.,,40<) This polar function of the feng and shan is also described in the
Discussion o f the White Tiger Hall:
**Why must [the/e«g-sacrifice take place] on the top [of Mount Tai]? Taking advantage of the height (gao
[of the mountain] the announcement is made to the high [Heaven, thus acting] in conformity with the
latter's nature. Therefore by ascending [the mountain and erecting on its top an altar] for th e /^ -s a c rific e
its height will be increased; by descending [the mountain and erecting an altar] for the shm -sacnfict at the
base of [the peak of] Liangfu its solidity is added to . . . Heaven is honored for its height; Earth owes its
beneficent qualities to its solidity. Therefore the height of mount Tai is increased by an altar that thank-
offerings may be presented to Heaven; to the base of the peak of Liangfu is added an altar that thank-
offerings may be presented to Earth. It means that when in conformity with what Heaven has commanded
the King has accomplished his aim and brought his task to a successful end his duty to add to the greatness
of Heaven and Earth; in the case of the high he adds to the height of Heaven, in the case of the solid he adds
to the solidity of the Earth/*401
Granet tells us that the shan was a preliminary sacrifice to the feng, and was performed on a smaU mound in
the midst of a lake in honor o f the Earth. In this way the double sacrifice feng and shan begins by handing over the
power to a dynastic herald taken from his wife^s agnatic group, or sometimes a guardian to his son and beir, before
the final assumption of power by the emperor at the peak.402403 In the Discussion o f the White Tiger Hall the reasons
for the double sacrifice are described:
4tWhy is it that when the King has changed the name [of the former Dynasty for his own] and has set himself
up [as the founder of a new dynasty, his duty is] to ascend Mount Tai and to offer the feng sacrifice? [The
reason is to express] the idea of showing [his gratitude] and o f reporting [his success]. On the very day that
he receives the mandate [of Heaven to ascend the throne], he changes the institutions [of the previous
Dynasty, acting thereby] in response to [the will ofl Heaven* In all under Heaven general peace [has been
restored], and his efforts have come to a successful end: [now] he offers \h tfeng and shan sacrifices to
announce [the accomplishment of this] general peace.*5404
Theoretically, ihefeng and shan were performed for the good of the empire, and not only for imperial
advantage. Therefore, by the Tang dynasty (725 AD), secret prayers were thought to be no longer needed.405 In fact,
in 725 the sealed prayer of Emperor Xuanzong can now be read:
4iThe four seas enjoy rest; thus make the/eng sacrifice on Tai peak to thank Heaven for my success. May
my descendants have all the prosperities; may the people receive happiness• ’
舰

Nevertheless, common beliefs held that the god of Taishan was the god of the dead, and lord over human destiny,
keeping track o f each human life span.407 Towards the end of the Z1 Zhou the beliefs of long life associated with Taishan
were incorporated into the rite.408 By the time o f Qin Shihuang and Han Wudi, the feng and shan sacrifices were
performed to secure longevity and even immortality for the emperor.409 During this time, the feng and shan sacrifice
was thought to be one o f the means by which immortality could be achieved. Others included the taking o f
alchemical elixirs, drinking elixirs made from gold and jade, eating mushrooms, following the quietist teachings of
xing.410 Li
Laozi, abstaining from cereals, regulating the breath, or by cultivating Human Nature, xing.41ts IA Shaojun, one o f the
magicians to the emperor Wudi, advised him that all o f these methods would only be able to work providingg that the
emperor followed up by making the feng and shan sacrifices whiiich would provide him with the ultimate authority.411
Li told the emperor:
(iIf you sacrifice to the fireplace you can call the spirits to you, and if the spirits come you can transform
cinnabar into gold. Using this gold, you may make drinking and eating vessels which will prolong the years
of your life. With prolonged life you may visit the immortals who live on the island of Penglai in the
middle o f the sea. If you visit them and perform the Feng and Shan sacrifices, you will never die/*412
The Discussions in the White Tiger Hall explains the logic behind this claim:
aW hy must [the sacrifice be offered] on Mount Tai? It is the place where the ten thousand things originate
•始） and where [the yin and yang] alternate.一13
The Cultivation of Virtue

From the earliest times the feng and shan were associated with the cultivation of virtue. In fact, tradition
records that the fen g and shan were only to be performed in times o f virtue by virtuous men. In the Records o f the
Grand Historian (Shiji), Sima Qian, tells us that the fen g and shan were only celebrated at the height o f dynastic
glory, and were no longer performed after a dynasty reached a period o f decline:414
**In ancient times when the Feng and Shan were perfonned, millet from Heshang and grain from Beili were
ome tto our court and the auspicious grain
used as offerings . . . Now the phoenix and unicorn have not come
aot spring up, but instead only weeds and brambles,
does not brambles， tares and darnel,
darnel， while kites and oowls
' appea
swarms. Is it not unthinkable at such a time to attempt to perform the Feng and Shan sacrifices?’*415
Later Co
Confucian scholars retold the story of the feng and shan sacrifices of Qin Shihuangdi, and refuted the
possibiliity that he could have possibly done so on account of the atrocities he committed during his reign such as
burning the Confucian Classics and killing the scholars who expounded them. Instead they insisted that he was never
really able to cany out the sacrifices and was attacked by violent wind and rain during his ascent on Taishan.416 The
Confucian idea was that emperors should be worthy to receive the Mandate o f Heaven before their ascent to Taishan,
and the sacrifices should be made only to formalize their rule, not to legitimize it in and o f itself.417
One o f the interesting features o f the God of the Soil in regard to virtue is that he could easily be deposed of
by newcomers by building a roof over his mound. In order for his power to remain active he had to be positioned in
a way that kept him open to environmental influences, especially those coming from Heaven. If he lost his Virtue,
i.e., moral force, D e he could be taken over by an incoming regime who could make the Mandate of Heaven no
longer accessible to him by covering him over with a roof. They could, then, place him under the hierarchical order
of the ancestral gods.418
Even o f those rulers who did receive the Mandate o f Heaven， there were only a few of these who were
worthy enough to have been blessed with the auspicious omens indicating that they could perform the feng and
shan.419 The Zuo Zhuan records that
<(in ancient times, when kings resplendent with virtue fought with men who had no respect (for the celestial
order) and when they became a prisoner (of those who, like) whales, (devoured the weak, those kings)
might then raise a triumphal mound (feng) to expose (for ever) the bodies [of the guilty; those o f the wicked
咖
chief and his followers, wicked by contact].’

In the Han dynasty the/eng and shan sacrifice at Mount Tai involved the offering of jade tablets similar to
the gui ^ tallies used by the emperor to convey imperial authority, and which were part of the etymological make-up
of the c h a r a c t e r T h e offering of these tablets to the spirit/god o f Taishan was met by the manifestation of
miraculous talismans, sent from Heaven attesting to the spiritual union between Man and Heaven on
account of the Virtue of the emperor receiving the Mandate of Heaven. In fact, the emperor could only be
considered to have received the mandate after he had been reunited by the meeting of the two halves of these tallies，
heqi The occurrence of these Heavenly talismans, and the concomitant Mandate of Heaven was prerequisite to
the performance of the feng and shan.421
Spirit Seal
The idea of tallies authorizing the power of the emperor also became extended to that o f the emperor's
personal seal. The seal was a wooden stamp printed on written material in lieu of a personal signature. The seal
could then be recognized everywhere in a mostly illiterate society. In a society fall of revolutions and assassinations,
it was important to keep the em peror^ personal seal concealed so as to make it more difficult for an illegitimate
successor to be recognized.422 In fact, Li Cang, who was appointed prime minister to the king of Zhangsha in 193,
enfeoffed as the marquis of Tai, and who died in 186 BC, was correctly identified from his tomb, Mawangdui tomb
No. 2, from his seals.423
In the same way that the idea of the Mandate of Heaven became secularized from the exclusive domain of
the emperor to the common person, the personal fengyin also became a popular institution. Chinese
writing has always been difficult and confined to a small class of educated men. Therefore, it was common practice
for people to hire public letter writers to handle their written communications. In order to authenticate the letters or
commercial agreements written by these scribes, easily recognized seals were created that could be stamped on the
letters, and viewed as a personal signature so that the correct identification could be secured. In terms o f K23, and
the interpretation of its name Shenfeng as the t(Seal of the S p irit,th e idea of the true identity of the individual
is conveyed.424 This interpretation goes beyond the acquired habits of personality, to the realm o f Human Nature, or
jaVig 性，itself, Le” the inborn capacity of a person to spontaneously be themselves.
Other interpretations o f feng as ^seal^ have to do with the ideas o f enclosure, and separating off, or being
confined within a boundary such as in the common expressions:/en容//Vw 封了：“to seal up， ”/e;zg也封地： ‘^frozen
ground， ’’/ 印妙>2封禁: “to seal up and prohibit access,”/en幻封緘： “to seal a letter/’êrtgp“ 封舖: “to close up
shop/* and fengsuo 4<to blockade/5425 One of the practices before the Chinese New Year, called fengyin
starting about ten days before the end o f the year, is to close down the government offices, yamen, for the month
during which this holiday remains in effect.426
The idea of the Shen/Spiiit being sealed, or shut off within is derived from the earlier practices of roofing
over the Altar of the Soil, she t i , during the changeover of rule from one ancestral line to another. This practice
deprives the indwelling 5Ae«/Spirit from receiving the beneficial incoming influences from Heaven, including the
Mandate which gives to the Shen/Spuit its power.427 In the Body/Mind, what seals the S/ie/z/Spirit off from receiving
the beneficial influences from Heaven through circumstance are the congealation of emotional reactions, stagnant
thought processes, and attitudes and beliefs that prevent a person from being able to spontaneously respond to their
environment. They are in eifect 4tsealed off* and unable to naturally connect with their environment. In
acupuncture, K23 helps to dissolve these limitations so that the person is able to better perceive themselves as they
truly are, and not be so caught up in the delusions of thought and emotion. These delusions are defined as fear in the
Zhuangzi:
d and over
and winter, such is the way they dwindle day by day. They drown in what they do, you cannot make them turn
back. They grow dark as though sealed with s^sils, fengyin such are the excesses of their old age. And
when their minds draw near to death, nothing can restore them to the light,?428
The Z/iwangzf describes the process of a person becoming shut in within themselves due to the accumulation of life-
long habits of denial of the true self. When a person accustoms themselves to following the path that others have
laid out for them, instead of their own, they place themselves in the position of having to justify their actions even to
themselves. At some point they run the risk o f having to confront themselves as well as the life they have led that
runs contrary to who they really are. With acupuncture at K23, these fears that prevent a person from being who

they really are can more easily be confix)nted as the fog of delusion is cleared away by the warming influence of the
A more positive way of looking at the idea of sealing the Shen/Spini would be to enclose it securely within
the sacred space of the Heart in order to minimize the distracting influences o f daily life so that the more holistic
orientation associated with the inner life, and the connection to Destiny, the Mandate of Heaven, and Virtue as moral
force can be reinstated. This idea is related to the sealing of a sacred writing by the spirit prior to its deliverance to
Heaven, as well as to the sealing of the Daoist altar in order to purify the ceremonial area and protect it against the
influx of extraneous or harmful entry.430 In this manner, the sealing of the spirit serves to empower it with the forces
of Heaven so that it can effectively take charge, which is, of course, its proper function. In the same way that the
word feng was used to designate the imperial bestowing of titles on local deities, as well as their promotion, jiafeng
方口封， it can also be used to establish the authority of the Sh仙/Spirit within the body， here and now, in its proper
installation at the chest.
This idea of installing the 5/*e«/Spirit within the sacred altar of the chest in relation to Daoist religious
practices is eloquently expressed by Poui Andersen:
“It seems related to the idea of stationing divine forces within a protective enclosure， and the idea of a
secret influence emanating from the spirit within the enclosure of a mountain guarding a territory. The
written prayer transmitted to heaven during major rituals is indeed handed over to a messenger spirit, who is
represented by a little paper figure， and wlio is sent away on a horse， with offerings of wine， a merry little
sing-song, etc. However, at the more important occasions, the transmission is simultaneously executed
through the inner journey to heaven called fuzhang 伏章， “submitting the petition，’， performed by the high
priest, as he lies still on the floor of the temple within the enclosure of his body, so-to speak. I would tend
to see the sealing of the document in the same way, that is, as the protecting and securing of the
communication with the divine world from within the enclosure of the envelope. Both the altar and the
body o f the high priest, as he lies still on the floor of the temple can be viewed as within the enclosure o f his
body so-to speak. I would tend to see the sealing of the document in the same way, that is, as the protecting
and securing of the communication with the divine world from within the enclosure of the envelope. Both
the altar and the body of the high priest are commonly described as homologous to a mountain. 一里
Summary
To conclude, K23 is the summation point of installing the 5/ien/Spirit into the chest and Heart. It regulates
the process o f staking out the claim of life by inaugurating the center of life in the physical body, and sets the
Shen/Spuit up as the highest authority so that the person can be governed by their own sense of self autonomy. In
conjunction with Lv4, K23 enables a person to establish personal boundaries that can be extended from one's inner
sacred space to the outer world of daily life. K23 enables a person to be genuinely who they really are throughout the
exigencies of daily life in spite of the distractions that daily life has to offer. .
K23 assists one in maintaining these boundaries because it helps to unveil the inborn capacity o f a person to
be spontaneously themselves, revealing their true nature, or xing 'ft, from underneath the layers of delusion built up
by years of unconscious and habitual feelings, thoughts, and actions. K23 removes the restrictions one places upon
oneself so that their moral force, or Virtue, can shine through into one's daily life to the degree that their actions,
thoughts, and feelings are congruent with (i.e., make a tally with) their surroundings (i.e., Heaven^ blessings). K23
secures the ultimate in personal authority, the Mandate of Heaven where one moves toward a universal state of grace
characterized by congruency between the personal good and the Good of All*
K23 also helps to regulate the movement of the Shen/Spiiit between the sacred world within, and the
mundane world without. K23 can empower the external movement of the 5/je/i/Spirit, by removing the psycho-
emotional obstacles to this movement, as well as minimize the distracting influences of daily life by sealing the
Shen/Spmt within the confines of sacred space.
In the derived meaning of the word,/eng, the authority of the noble is extended to the boundaries o f his fief,
where his power is sealed up to blockade and prevent invading forces from penetrating the interior. This represents
the build-up of Qi at this point, which at the level of 0 1 7 , the Mu point of the Pericardium, ^seals** the 5/iew/Spirit
through its function of protecting the Heart. The Kidney meridian reaches the level of the Heart at K23 where it
nourishes the Shen/Spmt with the Yinqi of //^ /E ssen ce. In the Chinese word feng the scepter which was given

the nobles in order to empower them with the authority to rule their fiefs, represents the endowment of /zwg/Essence
given to the 5/^n/Spirit, and enables the Shen/Spirit to assure its mastery over the Zang and Fu>

G24 “Spirit Brightness” SAie/igua叩神光 ■

The second point in the installation of the 5/ie/j/Spirit is G24, 裒如神光 “Spirit Brightness，’’ located
in modem texts directly below the nipple,432 and Lv 14 in the 7th intercostal space.433 An older location is given by
Souli^ de Mourant four large finger widths lateral to the vertical line of the nipple, and two below.434 This places
this older location half way between the nipple and the mid-axial line.
G24 is also the Mw 募 Collection Point of the Gall Bladder where the important fonctions o f the Gall
Bladder are focalized. These functions are symbolized by the primaiy name of the point, Riyue 0 ^ ,435 **Sun and
Moon/*436 and are mainly organized about its role as ^pivot'* between the Yin and Yang Qi o f various parts o f the
Body/Mind. These include the making of decisions, maintaining courage (the ^pivot^ between self and other), and
the sto如 g o f both pre and Postnatal Qi (a significant factor in making this bridge between self and other). The name
for Gall Bladder in Chinese, Tan |g , denotes this courage to stand up for oneself.437 Literally, the Chinese word for
Gall Bladder refers to that part of the body，肉当缶， that enables words，言， to be used in dangerous
situations, wei f 1-,438
The functions of the Gall Bladder play an important role in the installation of the S/ie/j/Spirit. How they do
so will be examined under the following discussions of the two names of G24, ^Spirit Brightness" Shenguang
and “Sun and Moon，” 日月.
“Spirit Brightness” Shenguang 神光
In <(Taoist Visions of the Body/* Livia Kohn describes the evolution of the Shen/Spirit as one in which the
t4spirit moves toward a new state of radiance and purity through m atter. . . In the course of this process, physical
bodies . . . become increasingly spiritualized, i.e. lighter, purer, more radiant. The . . . purpose (of the world) is
the ultimate perfection of spirit and physis on a higher level which includes the purification and immortality of
the body before its final dissolution into original spirit/^439
The Daoist term for this spiritualization of the physical through meditation practice is called Shenguang
神光， the secondary name for the acupuncture point G 2 i， which can be translated as either “Spirit Brightness，”
Îlluminated Spirit,**or ^Divine Radiance.M In the Bai Wen Pian (The Hundred Questions), Zheng Yangzi explains
that after nine years of cultivation through meditation, the radiance of this spirit will finally become visible.440
Elsewhere liv ia Kohn states， ‘^ e spirit shines forth from the body like the light from the lamp.
Etymologically, the Chinese word for this illumination, guang ^ represents a man, ren ) l„ carrying a fire,
possibly a torch，442 by means of which he can find his way. The older form of the character represented twenty， mart
廿， fires，火， and meant “light，” or “luster.’^443 Numerologically， the word “twenty” in ancient Chinese implies
an outward extension, or multiplication, of the number ten. Since the Chinese number ten, shi + , itself implies the
range or distance over which something extends, i.e., the four cardinal points plus center,444 the number twenty,
which is a multiple o f ten by the Yin number two, itself having associations with the Earth and the extension of
physical space, implies the extension of space beyond the boundaries of o n e^ personal self, the center within the
Four directions, to those of another, or towards that of something ais yet unknown. A beacon light o f “ten” would be
like a camp lantern enabling one to cook, or read， and canry out immediate camp fiinctions， whereas a beacon light of
^twenty" would extend beyond the campsite like a flashlight into the surrounding wilderness. The lantern helps one
function within the already familiar, the flashlight allows one to penetrate the unknown as if it were the light o f day.
The implications of this êxtension" is that the Shen/Spmt, having begun the process of installation here into the
physical, can now radiate its illuminating influence beyond its immediate physical surroundings.
In addition, the Shuowen DiGtionaiy describes an ancient meaning o f the word guang, which literally
depicts a fire on top o f a man’s head. This depiction portrays the idea of fire being raised， or transmuted, in man
{ren shanghuo 人 j ：火） to become light.445 Transmutation of fire to light in the human head is related to Chinese
alchemy where the Three Treasures, /ing/Essence, Qi, and Shert/SpmU rise into the head as the light of the immortal
spirit. As we shall see, this idea is presented in the names of other acupuncture points on the Gall Bladder meridian
as well.

In Chapter 52 of the Daodejing, guang is the ^bright light belonging to day/* in contrast with ming
which Ellen Chen calls the 'light that illuminates at night. . . the mystical lig h t. . . illuminating both the coining out
and the return off all beings.’^ 6 According to the 力
*To see what is small is called Ming or Enlightenment

Jianxiao yueming
To protect what is gentle is called strong

5^?狀仙yweg/artg 守柔曰強.
Use the brightness of Guang, but return to the Enlightenment o f Ming

价/i狀 w a 邶办供加/呢用光復歸明，
So as not bring retribution upon yourself

' Yfskenyang 遺身狹•
This is how to practice (one^ command over) the Order o f the Universe
'■ 叩是爲習常Z*447 .
In the above excerpt, the Daodejing associates the word guang with the intelligence that illuminates worldly
affairs. It can be used， 3\7/2犮用，to know the events of daily life， but not necessarily those pertaining to the inner life.
Knowledge of the inner life of the spiritual, falls under the jurisdiction of ming Bg, a word which depicts a more
subtle, yet comprehensive, illumination through the light of both the sun, ri 0 , which gives us plain sight during the
day， and the moon， ywe 月， which helps to clarify the shadowy and nebulous realms of night， of Yin，an# o f the
origins of things. Knowledge of the Origin was valued highly in the Daodejing. The associations of guang with
light as opposed to darkness can also be seen in its consistently employed use as a temi for all areas of the mooin's
surface that are illuminated by the sun during the process of waxing and waning,448 as well as in the term sanguang
三光， a common term for the sun, moon and stars.449
All of these ideas of illumination in juxtaposition to darkness associated with the word guang originally
come from cosmology where， in the first stage of Being, the •元氣 differentiates into the light and
clear, qingyang and the heavy and turbid, zhongzhuo S ® , elements. In the HuainanzU the light and clear
were associated with Yang, and became the sanguang i.e-, the sun, moon, and stars; where the heavy and
turbid were associated with Yin, the earth, etc.450 More specifically, guang in the Huainanzi is said to have evolved
from the third of seven cosmological stages much like that of the Shen/Spinl itself. This third stage, xukuo is
described as an empty and limitless space which nevertheless had the capacity to become luminous and transparent,
tong guangyao Even within the vastness of this bright space, there is nothing yet to be either perceived or
grasped.451 In Chapter 1 of the //wm/ia/m， the light of gwflng is considered the son of the immaterial， Stage One， the
;s, and the things, wu themselves, which represent the Mother and Stage Two:
“Their son is light; their grandson is water. All these are begotten of the formless or immaterial.’*4
/Spirit ai
bifurcation. SAen/Spirit followss the piv
pivot between Yin and Yang in order to bring animation to physical things,
whereas guang emerges from Yin and Yang, which it takes as its parents, in order to bring illumination to the world.
Is, guang is an affect of the original purity of the Shen/Spiht
One can see the relation between the S/r^n/Spirit ^ and the word guang through the etymology of the word
Shen/Sphit. Half of its graph, shi indicates the spirit altar or tablet, zhu through which sacrifices to the
ancestral spirits were placed.453 The spiritual elements coming down from Heaven into this altar were associated not
only with the ancestral spirits, but also with the sun, moon,i, and stars,454 the sanguang other half of the
The >
graph for S/ieM/Spirit，申， implies a “connection” or ‘transition” between the material and spiliritual realms, as
well as between Yin and Yang itself. The oldest fonn of sh* 申 depicts the two cosmological intertwining spirals
later to become conceptualized as Yin and Yang in the Yin-Yang diagram. Taken together, ther, these two halves
represent the spiritual influences o f Heaven as they are made known to man. As it says hin a commentaiy on the
Huangtingjing (the Yellow Court Canon):
96 Dennis Wilimont © November, 1999; All rights reserved.

(iHeaven possesses the three luminaries and Man possesses the three cinnabar fields {Dantians\M5i
The S/iew/Spirit brings these two together as one. Therefore, the expression Shenguang refers to the
installation of the Shen/Spint within matter that brings light and guidance to the world. In its most religious sense,
Shenguang is most esteemed among the propitious augury signs thought to have arisen from Heaven, and whose
mysterious appearances were considered to be “glimpses of the divine .’^456 According to an account in the 丑£>£>炎〇 /
//z•伽 7 by Sima Qian， the beacon light of gwa/i笤may very well have been associated with ancestral sacrifices where
the light extended directly to Heaven and the spirits who were thought to live there:
(<In the sununer, the fourth month, Emperor Wen went in person to pay his respects to the confluence of the Pa
and Wei rivers, and at the same performed the suburban sacrifice to the Five Emperors north o f the Wei. The
temples of the Five Emperors overlooked the Wei river on the south, and to the north channels had been cut to
bring water into the Lake of Rushes. Beacon fires were raised wliile the sacrifices were perfonned, their light
pouring forth and their flames seeming to reach the heavensZ,457
This association of guang with the flames of sacrifice is also presented in the Book o f Rites:
tsThe Master said, Tor qi (vital energy), spirit is its most complete nature. For Po (the animal soul), ghost is the
most complete nature. The union of ghost and spirit forms the epitome of this teaching. All living things must
die. In death all must return to earth. This is the ghostly nature. Bones and flesh molder below and hidden
away become the earth of the fields. But qi issues forth and is displayed on high in glorious brightness (i.e„
guang). The flames of sacrifice and wormwood produce a feeling of sadness. These are the subtle essences of
all things and are the manifestation of the spirit. ” *458
As representatives of Hun and Po, Shen and Gui % come together to create life, but where Gui sinks
back to the Earth upon death as part of one's instinctual nature, the Shen/Spiiit issues forth and shines as the fire of
light, guang, or spark o f life in all things.459 Isabelle Robinet describes the Daoist adept who cultivates this light of
the S/*e/?/Spirit to the degree that he becomes (tlike the sun and the moon (and) from him emanate coloured lights.w460
In some sects, the light, guang^ are rays from the stars incorporated into various places of the adept^^body through
immortality practices.461 In the Daoist Canon, Daozang, ^numerous exercises end with a blaze of light which
illuminates the interior and the extoior, rendering the body as dazzling as the sun and the moon/*462 At the same time，
the Daoist saint's capacity for dazzling radiation is contrasted with his ability to disappear. According to Zhang Heng in
4tThis refers to his power for condensing light and refracting it, absorbing and interiorizing i t . . . in the
representation of the saint in glory . . . the moon is Contained shadow* and the sun is *exterior light/*463
In the Huainanzi, this interiorized light is associated with water and the moon, and like the water of Laoki,
reflects the inner calm of the saint. Isabelle Robinet quotes a Daoist work based on this kind of reflection, and
dedicated to magic mirrors: *
4iThe interior light, neijing of water and of metal causes the yang to appear by the yin.' Because o f this, it
is possible to multiply oneself and to cause demons to appear.’抑
In the Taipingjing, the 5/iew/Spirit, like the trigram Li, is considered to be light on the interior and dark on
the exterior. According to Robinet， the Daoist saint is a
**Creator of divine epiphanies, he thus causes the external aspect of things to disappear and allows their true
form to radiate, to manifest that which is naturally invisible. He has become master of the art o f appearing and
disappearing.”
He has the capacity to either light up the world, or draw the light entirely into himself, as well as to see the true
nature of other beings by virtue of their light or lack of it. To master this art of appearing and disappearing is to
master the art of paradox. In order to reach the level where the sage can illuminate all things, he must himself
disappear, and vice versa. In order to disappear, he must reach the level o f Emptiness where the natural illumination

o f the cosmos can spontaneously flow through him. At this point it is though he does not exist, but rather the all
exists within him. In order to not exist, he must release whatever thoughts or feelings o f himself or of the world he
might be inclined to identify with. W ithout these thoughts and feelings, and without the names o f them by which he
associates himself, he cannot exist, for he cannot be himself, or what he once thought he was, and be an instrument o f
Dao at the same time.
In the Baihutong, the concentrated Iight/spirit o f this state enabled the sage to foresee the future,465 as well
as to prevent bad things from happening. In Chinese vernacular practices, the characters for sun, moon, light, as well
as those for thunder and lightning have been prominent talismans for averting and destroying evil.466 *
The names of G24， “Spirit Brightness” and “Sun and Moon，’’ connote the ability o f Gall Bladder 7 m 发to
protect against outside pathogenic Qi, or Xieqi In ancient Chinese religion, before the medieval fonnulation of
the terni “Wind’’/j?/^ 威， or the sophisticated modem formulation o f the term “Pathogenic Qi， ’’A7> referred to the
unnatural or evil influences of demons, Gui upon human well-being.
Gui were seen as the Yin product o f Earth Qi and were associated with the catabolic process o f tearing
down and destruction. On the other hand, the Shen were the Yang Spirits o f Heaven, associated with the metabolic
forcqs of construction and therefore the generation, sheng of Life. Early Chinese shamans formulated talismans
from Chinese characters because they believed these were imbued with H eaven's Yang force. Primary among these
characters were the Sun and Moon. They were used either separately, as in the name of the acupuncture point, **Sun
and Moon/* or together in the Chinese character ming used in the name of the related point, G37, Guangming
<4Bright Light,^ or the <4Light of Lights.^ The character for guang, used in both o f these names, was used either
separately or together with the characters for Sun and Moon, as important charms to destroy the Gw/467 in the same
way that these points were, and are used today, to protect against and remove evil influences, wind and pathogenic
Qi.
As a point of acupuncture’ 容，G24, refers to the initial stage of the installation o f the^S/ie/i/Spirit
into the physical body imparting to it, as it does, the qualities of illumination and intelligence characterized by those
who stand above the norm in their capacity to shed light upon themselves and their surroundings. W hether as saint,
sage, or through humans of exceptional abilities in any field, whether it be the arts, business, politics, sports, or war,
the one who exhibits an Îlluminated Spirif* is one who shines above the rest and lifts them with him into higher
realms that could have previously been expected. The Îlluminated Spirit" is one who brings the world o f Heaven
into daily life and raises it above the immdane. To use G24 as “Illuminated Spirit” is to tap into the inherent genius
o f an individual in order to bring out in them an experience of their greater self. In order to understand why G24
does this, it is necessary to examine the nature o f the Gall Bladder itself as it pertains to this question, an
examination that is centered around the symbolism o f the primary name o f G 2 4 ,4tSun and Moon/*
“S u n a n d Atoo/i,，’ fWyue 曰月
The Gall B 丨
adder “Pivot”：Connections to the Kidney and H eart
The sun and the moon are two of the three basic elements o f the Sanguang, sun, moon, and stars, the bright
elements of the cosmos that play so important a role in the manifestation o f the S/ien/Spirit By themselves, these
two aspects， sun and moon， symbolize essential features of the Gall Bladder that enable it to participate so strongly
in the installation of the SAen/Spirit into the physical body. Central to this symbolism is the capacity o f the Gall
Bladder to act as the hinge or pivot between diiferent Yin-Yang aspects, and bring them into connection and balance.
This pivot action of the Gall Bladder is first mentioned in Chapter 6 o f the Suwenvm d also quoted in Chapter 5 of
the Lingshu:
“TheTaiyang (Bladder/Smalllmestine) is the opening, ifcaf 開；

Yangming (Large Intestine/Stomach) is the close, he
Shaoyang (Gail Bladder/Triple Heater) is the pivot, shu fll/*468
Porkert defines this pivot as “a motionless center” that “does not directly p articip ate, and yet is
“prerequisite to any turning motion/*469 The “pivot” controls the movement between the polarities o f Yin and Yang，
especidly that between.Top/Bottom, or Fire and Water, and inside/outside, biaoli All o f the acupuncture
points that use the word shu t<pivott, in their names are cither directly related to the Gall Bladder, or indirectly to
it through the Shaoyang or the Daimai which is an Extra Vessel extension of both the Gall Bladder and the Kidney.

For example, Gv7, “Pivot Center，” is located on the Governing Vessel directly medial to the Gall Bladder SAm
points; Gv5, ^'Suspended Pivot,**has the same relation to the Triple Heater; G30, also called the 4<Pivot Center,Mis a
Gall Bladder point on the hip that is also considered to be a secondary //c?/Sea point o f the Gall Bladder470 which
connects directly to the Gall Bladder organ;471 while St25, “Heavenly Pivot,” G27, “Five Pivots，’’ G28, “Outer
P iv o t,a n d C v4,4<Grasping the Pivot,Mare all points of the DaimaL
The relation of the Gall Bladder as ^pivot^ between the Kidney and the Heart is important in understanding
its role in the installation of the 5/ie/i/Spirit. First of all, the Kidneys and the Heart, Shaoyin, play the same îvot*'
role within the Yin as does the Shaoyarig within the Yang. Whereas the Gall Bladder (and Triple Heater) are called
the ^pivot" among the Yang meridians in the Lingshu and Suwen9it is the Shaoyin (Kidneys and Heart) that are the
t4pivotMamong the Yin. This is because l)the Kidneys are the original pivot o f Yin and Yang, and 2)the
7/rt^/Essence of the Kidney and the 5/i^n/Spirit of the Heart are the pivot between the inner world of sacred potential,
JingfEsscncc, and its contact with the external world through the Shen/Spixit. Matsumoto and Birch find that the
external pivot role of the Gall Bladder is given over on the interior to the Moving Qi Between the Kidneys, dongqi
力動氣間腎， i.e.， Kidney Yangqi, or Source Qi，Fi/a叫z.原氣， which they call the pivot of Five Phase
circulation.472 The Gall Bladder and the <(pivotMof the Moving Qi Between the Kidneys come together at Cv4, of
which one o f its many names is called “Grasping the Pivot，” 压财仏裒/n^z point， as well as a point of the
Dai/nm， a Kidney/Gall Bladder extension.
In meditation, Daoist adepts use multi-layered images to portray the inner vistas of their experience. At one
crucial juncture, these images combine to describe, through symbol, some of the inner workings o f the Kidneys as
inner “pivot，” especially as it pertains to Cv4:
“Between the eyes and slightly inside the head is the Hall of Light … Going even deeper， another cosmic region
is reached. . . Here there is yet another set of the sun and the moon, i,e., the left and right kidney, . . Beneath
them， the huge ocean of energy extends with another replica o f the central axis，Mt. Kunlun^ in its midst.^ 73
Starting out on the head at Gv23, on the centerline of the forehead， is the “Hall of Light，’’ 明堂.
Going further within to the left and right Kidneys at the acupuncture point Cv4 is the <4Huge Ocean,MDahai M M -
The many secondary names of Cv4 include “Great Central Axis，” 大中極， as well as 尺崽寄 , the
axis mundi connecting the Kidney to the Gall Bladder, as we shall further see below.
The Gall Bladder assists this pivotal exchange between the Kidney and the Heart within the Yin because,
not only do the parallel functions within the Yin and Yang zones bring the Kidney and the Gall Bladder into polarity,
but also because the Gall Bladder and Heart are in polarity according to the Chinese Clock, or Law of Mid-day/Mid-
night. First of all, in a commentary to Chapter 37 of the Nanjing, Liao Ping considers the Gall Bladder to be an outer
extension of the Kidney:
^[Although it controls the ear] the foot Shaoyin [Kidney/Heart] meridian does not reach the ears. What reaches
the ears is the Shaoyang [Triple Heater/Gall Bladder] associated with the Gall Bladder. This . . , must refer to
the outer K idney.^74 •.
There was disagreement in ancient times as to which Kidney, the right or left, was connected to the Gall
Bladder. The medical tradition, espoused by Liao Ping, asserted that the right Kidney was connected to the Gall
Bladder:
“[‘Left’】should be read as ‘inner,， That is the [heart-]enclosing network. [‘Right’] should be read as ‘outer.，
[(Gate of Life'] is another name for the outer kidney. [The gate of life] corresponds to the 'outer kidney.* It is
also called ‘gall. ”1475
Liao Ping’s idea is probably related to early notions of the radial pulse positions where the right pulse position is
thought o f representing both Mingmen P5 and the Kidney, as well as to the Triple Heater {Shaoyang, i.e., Gaii
Bladder and Triple Heater) and PericardiimL
The Daoist tradition, however, has often described it as the opposite. Isabelle Robinet, for example, has
found that in certain Daoist texts the left kidney is considered to be 这，i.e., Gall Bladder， while the right
kidney to be Great Yin.’^476 Tenney Davis and Zhao Yuncong have also found a connection between the left Kidney
and the Gall Bladder, which they present in their 1940 monograph *The Secret Papers in the Jade Box of Qinghua**'
In this paper they note an ancient alchemical diagram in which the right Kidney, black, is connected with the
Dennis Willmont © November, 1999; Ail rights reserved. 99

stomach, while the left Kidney, white, is connected with the gall bladder through an intermediary called the yueji
嶽機, a term which they translate as “secret peak” with no other accompanying explanation.477 The word, 機，
which they translate as ^secret/* refers to those small and subtle movements478 accompanying the origin, and moving
power of, the universe,479 the source of universal motion.480 The word yue ^ is a general term referring to any of the
Five Sacred Mountains of China,481 the most important sites where this source of universal motion took place.
In this ancient diagram, the connection between the right Kidney with the stomach and the left Kidney with
the Gall Bladder via the consecrating movement of the yueji as axis mundi, suggests that the right Kidncy/Stomach
connection pertains more to the profane world of the Later Heaven, while the left Kidney/Gall Bladder connection
pertains more to the sacred world of the Prior Heaven. The bridge between the Prior Heaven and Later Heaven
worlds is connected through the Gall Bladder and the Kidney, and is symbolically described in one of the earliest
classics from China, the Shanhaijing, t4Classic of the Mount£ lid Seas”：
intains and
“In the vast wastes there is a mountain. Its name is “Sun-and-Moon 日月 Mountain” and it is the pivot of
Heaven. The Wu Ju Gate of Heaven is where the sun and moon set. There is a god with a human face and no
arms. His two feet are doubled up behind the top of his head. His name is Xu. Zhuan Xu gave birth to
6 ld Child 老子；Old Child gave birth to Chong 重 and Li 黎 _ The god ordered Chong to raise his hands up
against Heaven and he ordered Li to press down against earth. Under the earth Yi was bom and he lived at the
*west pole. Through him the movements and rotation o f the sun, moon, and stars were set in motion/"482
Legends such as this were borrowed freely in the early theoretical framework through which acupuncture
was developed, and was especially applied to the symbolism of the acupuncture point names. Inteipreting this
Shanghaijhing legend in terms of acupuncture energetics, the mountain of the vast wastes could be Kunlun, or the
axis mundi of the yueji rediscovered by Davis and Chao, and represented by the acupuncture point Cv4 and
one of its secondary names Kunlun. Because the name of this mountain in the Shanhaijing is <4Sun and Moon,** and
because it is associated with the tlPivot of Heaven/* Tianshu it also brings the Gall Bladder into association
through the name of its Afw/Collection Point, G24, ^Sun and M oon/5
As mentioned above, St25 is not only related to the Gall Bladder through the Daimai which governs all Qi
circulating around the waist, it is also a Shokanten point, according to Manaka, for which it is used to diagnose the
Shaoyang by tenderness on palpation.483 Remember that in Chinese, the word ming 0§, as in Yangming is
similar to the name “Sun and Moon” in that it is comprised of the two radicals “sun” and ‘*moon’， put together in the
same word. St25 is the top/bottom balance point of the foot Yangming, and also a point of the Chongmai where the
cosmological separation of light and clear, dark and heavy, takes place within the body. The Shanhaijing legend
symbolizes this energetic through the two characters Chong and Li, who then take charge o f the separation o f Heaven
and Earth. The god Zhuan Xu, ^'Anxiously Alone,**who gave birth to Chong and Li, after first giving birth to the
Old Child, or Lao-tzu, the first man to have realized the One, had no arms because he had yet to realize the Two, i.e.,
anything material, and had his two feet doubled up behind the top o f his head to represent the fact that top and
bottom, head and feet, were as yet unseparated in the same way the unborn fetus finds himself within the belly of his
mother, which was called in ancient Chinese-the Kunlun mountain. Zhuan Xu was a god similar to Hundun, the God
of the Center mentioned in the Zhuangzi where he symbolized the undifferentiated Yuanqi jtM* front wluch all
things eventually emerged. The term Hundun is part of a linguistically related complex of terms connoting the
origin of all things including Kunlun the Chinese axis mundi mythologically located in the unexplored Western
regions during the Han dynasty and before, and then given to a large range of mountains at the border of Tibet after
the Han. In Tibetan, the name for the Dalai Lama is Kundun 昆?屯， the “Original One，” another term related to this
complex.
Curious Organ
The most important way that the Gall Bladder functions as the outer Kidney, however, is in its role as one
of the six curious organs, qihengfu first mentioned in Chapter 11 of the Suwen:
uThe brain, marrow, bones, blood vessels, Gall Bladder and womb are the six organs where the Qi of Earth is
generated
Nao suigu mai dan nuzibao, ci liu zhe diqi zhi suo sheng ye
腦髓骨脉膽女子胞，此六者地氣之所生也.

They all store like the Yin organs, and resemble the Earth. For this reason, they store and do not drain
力•似2 叩 ★ 叩 yw成 gica/ig er加皆藏於陰而象于地，故藏而不寫.
Thus they are called the 'curious organs*

抑抓响名曰奇恆府).’^484
The Chinese term for the <4curious organs/* qihengfu simply depicts their capacity to store, and not
drain as do the regular hollow organs，> 府， a fiinction first mentioned in Chapter 11 of the Sww/z:
4<The Six Fu distribute and transform things without storing them

Liufid zhe. Chuanhua er bu za n g 六府者。傳化物而不藏，
They can become substantial, but not full.

er few ye 故★而不能滿也 Z*485
When the phrase ^curious organMis broken down to specific Chinese words, qi ^ signifies exclamations, ke 〇 J, of
great, da surprise486 at the anomaly of organs that can only store and not (kain, a function symbolized by the
word heng ® which refers to the apparent filling up o f the waxing moon.487 One of the types of Qi stored by the
Gall Bladder is Jing/Esscnct which it receives from the Kidney via the Eight Extra Vessels, primarily the Dairnai.
The other type of Qi stored by the Gall Bladder for which it is called the ^fu o f the clear within the middle/* is the
bile， considered to be a d e ar fluid rather than waste， as it is stored and released intermittently into the duodenunL488
Among the hollow organs, according to Maciocia, the Gall Bladder <<doesn,t receive food or transport nourishment,
nor communicate directly with the exterior via the mouth, rectum, or urethra as do the other yang organs.489
The way that the Gall Bladder does communicate with the exterior is through the circulatioriôf the clear
Yangqi to the head， especially to the ears and eyes. In the //waz>2d72zi‘ the expression “Sun and Moon” stands for the
ears and eyes.490 It was also an inner alchemical term referring to the eyes, or either the right and left kidneys.491
These two ideas come together in the Shangqing Laozi zhong jing where they refer to the pouring down and
bubbling up of Yangqi in the area of G24 which, according to either recent or ancient texts, is located below the
nipples:
<4Now as for a person's two nipples, they are the genninal pneuma of the myriad divinities, where yin and yang
pour down and bubble up. Below the left nipple is the sun; below the right nipple is the moon. These are the
residences of the King Father and the Queen Mother. Above they rule in the center of the eye and play on top of
the head. They stop beneath the nipples and lodge in the purple chamber o f the Scarlet Palace. This is the
pneuma (Qi) o f yin and yang/1492
One of the versions of the Yellow Court Classic symbolizes the original Yin and Yang of the Kidneys with
the images of the sun and the moon:
44(In the kidneys). . . there are two persons 3 inches tall. These are the old King (Father) of the East and the
Queen Mother of the West. The one on the left (the King Father) carries the sun and the one on the right carries
the moon. The one on the left is green and the one on the right is white . . , They are (also) Fuxi and Nugua (the
primordial couple).**493
Both the Kidney and the Gall Bladder have connections to the eye and ear. The ear is the orifice of the Kidney494
and communicates with the Gall Bladder through its acupuncture point G2, called the <(Meeting o f Hearing,MTinghui
I S # , located on the face in front of the ear in the hollow made when the mouth opens. In contrast, the eyes are the
orifice of the Liver,495 the paired organ of the Gall Bladder having many important acupuncture points related to
vision on its trajectory, while the eye communicates with the Kidney at B 1 via the Taiyang^ as well as the Yin and
Yang QiaomaVs, the Yin and Yang WeimaVs^ and the Governing Vessel.496 One of the other most important
connections to the eye takes place through the Shen/Spmt of the Heart Shaoyin which can be seen in the liveliness of
the eyes.
The connection of the Gall Bladder to the exterior via the eyes and ears is also an important interpretation
o f the name 4tSun and Moon,1*and gave rise to the concept o f the Sage in ancient China as the one whose perception

throughltthese senses accurately coordinated his inner and outer world. In acupuncture this coordination takes place
throughi tthe inner connection between the Kidneys and the Heart via die t*pivot,s o f the Gall Bladder. Throughout the
Chinese: philosophical
i tradition the ^Sage,*9or sheng was primarily associated with Confucius. His most mature
disciples, as mentioned in the Analects, have said that 4tConfucius was the sun and the moon which no one can go
beyond.^^497 Etymologically, the word sheng refers to one who listens, er to the advice, cheng M , 〇f o thers/98
Throughout Asian culture the traditional representation o f the sage is the one with enonnous cars. In the Classics,
these well-tuned ears, according to David Hall and Roger Ames, give the sage the capacity to discern in music **lhe
original details and quality of an age and o f its culture.,>499 At the age of sixty, Confucius said in the Analects^ 4tmy
ear was attuned.”500
The Baihutong speaks of the sage in reference to hearing as follows:
"'Sheng (sage) means tong 3S (to communicate, to connect, to penetrate through), dao j g (the process of
becoming and the mode in which it unfolds, to s p e a k ) , 会（ to sound，sound). There is nothing that is not
in communication by virtue o f his dao\ there is nothing that is not elucidated by virtue o f his understanding.
^tearing the sound he knows a thing’s
Hearing thing nature and conditions. He is one in potency (办） with heaven and earth，
one in brilliance with the sun and 1, one in order with the four seasons, and one in propitiousness with the
gods and spirits.’’’501
The capacity to keep the inner and outer vision as well as the inner and outer hearing aligned is another important
interpretation o f the name uSun and Moon.** To be able to turn the vision within as well as see without, to be able to
hear the inner voice o f the heart as well as the voice of othiers without is what truly constitutes the meaning o f the
sage who is able to perceive and take action in the external world without losing his sense of inner truth in the
The ability to keep the inner and outer worlds in balance is a function of the virtue of the Hearty D•禮，
J as weU as the Shen/Spirit which dwells there, according to o ne^ compliance to this virtue.
The name “Sun and Moon” also suggests this “appropriateness” as can be seen in the ceremonial regalia of
the ancient Chinese emperors who were the primary symbols o f the SAe/i/Spirit. From at least the Han times, if not
earlier, sun and moon discs were worn on the shoulders of the ceremonial robes o f the emperors503 along with symbols
Probably in relation to the cosmological ideas associated with the term sanguang the 44three
ies," and their relation to the Shen/Spixit, these three symbols were strictly reserved far the emperor alone, for
only he could stand unhaimed in the empty space between Heaven and Earth.504 In the Han dynasty, the emperor Wudi
erected alters to the Sun and the Moon and worshipped them through the rituals. It is said that though the sun and nux>n
representea the most obvious manifestations
represented mamiestations or i and Yang, the emperor, whose position in the heavenly world was
o f Yin
higher than Yin and Yang, only bowed to them i
By commanding the Sun and Me Moon, tl the emperor takes charge of the endless cycles o f time, and places
himself in the center of Heaven and Earth where he condenses within himself the entire macrocosm, From this
vantage, he can then unfold the powers of the universe embodied within him. Isabelle Robinet gives an example of
how these cosmological ideas are expressed in the meditative ritual o f the Maoshan sect o f Daoism:
“he makes the yellow essence and the Harmonious breath of the stars o f Ursa M ajor (Pole star) descend into his
lower field of cinnabar (Dantian). While he contemplates the sun andLthe moon and makess them emtter his body，
om the Yellow Flower changes into a thick
the yellow efflorescent Water of the moon, which is a thick liquor firon
elixir in his mouth, gold-coloured and tasting like honey. This yellow w ater. . . is the same water which flows
from Kunlun at the summit of the world. It is the water of the sun and the moon and the drink o f immortality. . .
Flowing from the heavenly bodies or from Kunlun, or running into the mouth, this elixir o f life is the symbolic
equivalent to the rain which the magicians o f the hou han shu (Former Han Histories) and the saints ats o f the
hagiographies know how to call forth and which the^1trees in the mountains also provoke. The fertile water of the
Heavens， the heavenly Yin9the Yin enclosed in the Yang， is part o f the lure—answers
the treasure— ansv with which
a sage king demonstrates the agreement he has with the Heaven and the authority which he receives from it.*
iW 曰 and 月， the words for Sun and M oon， are typical symbols o f the and ya/Jg principles of
Heaven and Earth; the Ten Heavenly Stems and the Twelve Terrestrial Branches. Sun and Moon, as do the Steir
and Branches, also mean day and month.507 Certainly the daily cycle o f Qi in the Main Meridians, especially the
Gall Bladder, and the monthly cycle o f Qi in the Weimais becomes interdependent, or conjunct, to put it
astrologically, in the constant interweaving o f the Gall Bladder meridian with the Extra Vessels, especially the
Daimai and Yang Wei9and the Five Phases.

Polarities of Yin and Yang: Gall B ladder and H eart

In Daoist cosmology, every material and living thing issues forth from the formless, emotionless Dao which
gives birth to Heaven and Eauth, nourishes all things, and manifests through the motion of Yin and Yang, the Sun
and Moon.508 For example, in the Huainanzi:
4T h e hot breath of concentrated Yang gave birth to fire, the essence o f the fiery breath became the sun, and the
cold breath o f concentrated Yin became water, the essence o f watery breath became the moon. The excess from
sun and moon became the stars. The sky received the sun, moon, and stars, and the earth received rivers and
rain water, and dust and silt/*509
Schuyler Cammann points out that <4while most phenomenon were made up o f both yin and yang (the dots
within the fish of the taijtu), only the sun and the m oon-or sky (dan) and earth (di ife)-represent complete yin and
full y ang/,5I° Thus the Taiyang corresponds to the sun, and the Taiyin corresponds to the moon.511 In the same
fashion, the morning rites correspond to the sun, and the evening rites correspond to the moon.512 In addition the
Heart corresponds to Fire and the sun, while the Kidneys correspond to Water, andl to tc the moon, while the Dipper
corresponds to the Spleen which represents the center o f the body.513 Astronomicall> illy, the first and second quarters of
the moon, during which the moon is visible with the sun in the daylight sky, couldLbe thought to correspond to the image
of “Sun and Moon” because they ey can both be seen at the same time. This waxing halhalf of the lunar cycle corresponds to
Yang, i.e., Shaoyang with the first quarter, and Taiyang with the second. The Shaoyang corresponds further with the
Gall Bladder and the growing force o f Yangqi, while the Taiyang conespoads with the Shen/Spint of the Heart and the
on o f all life fonns.
maturation
At the time of the full moon, when both the sun and the moon can be seen at the Eastern a n dI Western
1
horizons5at sunrise and sunset, the Yin-Yang energetics o f day and night are at their equilibrium. As the t] day begins,
the sun rises in the East while the moon sets in the West. W hen night sets in, there is the inverse~the moon rises in
the East and the sun sets in the West. These ideas were incoiporated into early Chinese ritual where the rising sun in
the East corresponds to the idea o f life, and duties of a civil nature, whereas the setting moon in the W est would
correspond to the idea o f death. In later years when the emperor did not personally worship at the altars o f the sun
and moon, a civil official was appointed to take his place at the temple o f the sun, and a military official to the
moon.514
The Law o f Mid-day/Mid-night demonstrates polar significance between relevant oppositions in the 24 hour
diurnal cycle. While the two opposite times o f sunrise and sunset, signify different aspects of Yin-Yang balance, the
opposition between midnight and noon signify the aspects of Yin-Yang extremes. These four polarities within the 24
hour period represent the extremity as well as the harmony between Yin and Yang, and are, in turn, symbolized by
the term ^Sun and MoonZ, The extreme polarity within this period highlights the two peaks of Yin and Yang and, as
symbolized by the term “Sun and Moon,” represent day and night themselves and, by implication to the Law o f Mid-
day/Mid-night, or Chinese Clock, to the polarity between the Gall Bladder, midnight, and the Heart, noon, or mid-
day. ,
It is this polar opposition of the Gall Bladder to the Heart that, in part, allows for the installation o f the
5/ien/Spirit in the chest. The Gall Bladder is Yang within Yin, having no direct outlets to the external world, whereas
the Heart is Yin within Yang, through which one's most significant outlet to the external world occurs, one which
needs to be restrained in order to remain stable. The spirit o f the Heart needs these appropriate outlets, but must be
protected, even prevented, from doing so in excess. The ^pivot" function of the Gall Bladder: in its polar opposition
to the Heart and Kidney provides this anchor.
M utual Union of Yin and Yang

Like the pairs of eyes and ears, the two kidneys, and the two nipples, the term <4Sun and MoonMeventually
came to represent all things that come in pairs， even the two hands.515 However， in Chinese alchemy, the term came
to imply, not only the pairs of opposites themselves, but more importantly their mutual union. He Shanggong, the
famous commentator of the Daodejing^ connects the admonishment mentioned in Chapter 3 of the Daodejing - to
empty the Heart, fill the belly, weaken the Will, and toughen the bones with later alchemical practice. Through inner

alchemical practice, the despoilment of old age can be tumed back by restoring the original unity of the Heart and
abdomen symbolized by the radiance of the sun and the moon:
^Conserve the jing and hinder its dissemination, then the marrow cavities will be full and the bones strong/*516
In earlier, shamanistic, times this pre-alchemical union was conceived in terms of divine courtship between
the shaman adepts and the gods, or spirits, they evoked from Heaven whose brightness was considered to be like the
sun and moon. According to the 4'Yun Zhongjun5*(The Lord Within the Clouds) chapter of the Songs o f the South:
*The God has halted, swaying, above us,

Shining with a persistent radiance.
He is going to rest in the House of Life.
His brightness is like that of the sun and moon . . .
The god has just descended in bright majesty,
When off in a whirl he soared again， far into the c lo u d s.
According to the Yinfujing^ an inner alchemical treatise o f the Warring States period, the t4Sun and the
Moon" refer to the transformation of /?«g/Essence and Shen/Spirit to cultivate the elixir within.518 This process
involves a reversal contrary to the normal flow o f events. According to Robinet， ^
*4the Daoist sain t. . . alters the normal movement of Yin and Yang in order to return to the Origin. He causes to
rise that which is below . . . and causes to descend that which is above (brings rain, or transforms the fluids that
are above into the elixir o f life). He causes them to unite in the Middle which is, in fact, himself. As man he is
situated between Heaven and Earth and is the conjunction of the High and Low. He acts in the manner of Laozi,
who rises and descends in the Yellow Gourt， the symbol of the center.”519520
These waters flowing down from the summit are astral emanations transformed by the adept
4<into a nurturing saliva, or the water of Kunlun, which, in terms o f internal alchemy, resides in the brain as
saliva (the Yin of the Yang). He also causes the breath which is in the kidneys to ascend. The kidneys are the
Ocean of Breath and contain the Yang of the Yin, the Obscure Pearl which is equivalent to the essence o f the
moon shining in the night and lying at the bottom of the waters. He takes water to the mountain peaks, and fixe
：ean. The whole art consists in causing to rise that which is below and causing to descend
to the bottom of the ocean,
that which is on high, Finally everything will be united in the Middle, wherein the embryo of immortality or
brilliant pearl is engendered.5
This imbalance is inherent within the image of (tSun and MoonMwhere both hang simultaneously in the sky
at sunrise as well as sunset. Sunset is the mirror image of sunrise where the corresponding implications of daily life
are brought forth. The juxtaposition of the position of the sun and moon at sunset reflects, in opposition, the
movements we find in daily life. Here, the moon (Yin) rises in the East (Yang), while the sun (Yang) sets in the
West (Yin). According to the Law of Mid-day/Mid^night in acupuncture, this sun/moon inversion is also seen in the
conjunction of the Gall Bladder and Heart where the Yang within Yin o f the Gall Bladder, symbolized by the moon,
rises in the East, while the Yin within Yang of the Heart, symbolized by the sun, sinks in the W est In the Daoist
Canon, Daozang, Dong Dening comments on this turn-about:
*The rule o f the Five Phases requires that metal and water be submerged to the depths and that wood and fire
float to the top; that is the normal state of the world. But, the method for purification and nourishment causes
[the Yin Phases] metal and water to rise in the east [which is ordinarily the direction of wood and fire, phases of
ascending Yang], and wood and fire to sink in the west."522
In tenns o f the Gall Bladder and the Heart in this equation, the Yang within the Yin, symbolized by the Gall
Bladder, rises where it would otherwise sink (Yin), while the Yin within the Yang of the Heart sinks where it would
otherwise float (Yang). It is because they contain bits of their Yin-Yang opposites within them that allows them to
revert firom the normal path of daily life and conjoin together within the whole of the sacred. The “pivot” fimetion of

the Gall Bladder enables Nature, xing and Destiny, ming , to reunite so the S/ien/Spirit can take full possession
of the body. Shang Yang, the seventh Patriarch o f the Northern School of Daoism, describes this process:
**The sages* goodness lay in the joining together of their virtue with heaven and earth; they turned back the
forces o f creation in order to generate a refined energy. The sages* ability lay in the joining together of their
light with the sun and moon; tiiey inverted the sun and m oon's function in order to circulate around this refined
energy. The sages, craft lay in them joining in step with the order o f the four seasons; they made use o f this
refined energy and thus cold and heat did not detain each other. The sages* latent strength lay in their joining
together in fortune with the ghosts and spirits; they succeeded in this re in e d energy and the ghosts and spirits
were given visible form.”523
The ^pivot^ function o f the Gall Bladder, by which the sun and moon revolve, constantly refines the
physical form. As it says in the ''Secret Instructions fo r the Ascent to T ru th s from the Daozang^
i4the sun and moon refine the form {lianxing it dies and is reborn in turn/*524
If the inner Yin-Yang of the Body/Mind is brought into balance, and if the external world is made congruent with the
inner, then the ability to withstand cold (Yin = W ater = moon) and heat (Yang = Fire = Sun) is secured.525
According to Elizabeth Watts Hyland, <(the sun and the moon were considered the most powerful astral^
mirrors o f all, embodying the complimentary lights o f Yin and Yang.** In the Oracles o f the True Ones, the sun and
moon were used as mirrors to illuminate the inner spirit. It states:
4<If sun and moon always illumine (through perpetual visualization) the interior of your form, then ghosts will not
hide their fornis (in you).,,S26
Union of Yin-Yang in Chinese Alchemy

Chinese alchemical thought emphasized the fact that the universal body o f Heaven and Earth has the
capacity to exist for a much longer time than the body of humans. They reasoned that, since the physical body is
dependent upon the interactions o f Water and Fire, these functions only need to be reversed in order to change this
condition. In order to do this, they tried to imitate the larger forces o f nature which were embodied in the forces o f
the Sun and Moon.527
The earliest known alchemical treatise in any language, the Camwi利ri•參同契 by Wei Boyang 魏伯陽
who flourished about 142 AD,528 clearly identifies the Sun and M oon with the trigrams W ater and Fire, Kan and Li:
^Kan, the son, is the moon,

Li, the daughter, is the sun.’’529
As well as the movement of constant change that results from their interaction:
*The Kan and Wu-soil are the m oon's essence,

The Li and Ji-soU form the light o f the sun.
As the sun and moon together form Change
The fkm and yielding fit as they ought/*530
Symbolically, if the Sun/Fire trigram, Li, whose Yin-Yang balance is described as having one Yin line
between two Yang lines 2 , could combine with the Moon/Water trigram, Kan, which has one Yang line between
two Yin lines H , it was thought that the original conditions of pure Yang, i.e., Heaven with its three solid Yang lines
5 * and pure Yin, i.e., Earth, with its three broken Yin lines could be restored. In the alchemically oriented
Daoist meditation tradition, ymgzuo the first step in accomplishing this was to restore the equilibrium between
the inner and outer worlds by looking within through meditatioiL Symbolically， the oiitward vision of the eyes is like
the sun shining outward during the day, while the inner directedness of the eyes is like the moon at night. If a person
closes his eyes and concentrates his spirit, the light of sun and moon will be reflected inwardly, so that the greater

Yin and Yang that constitutes each person will naturally able to unite internally to produce the great ingredient o f the
Golden Elixir.531
A thirteenth century commentator to the Can Tongqi, Yu Yan, explains that
4t[The
L i n e trigram]
u i g i o i n j Li [Ss] originally had
x ^ i |.S5J Q ian's& body [i.e.» the
u a u vîcui u ic trigram
u i g i a m iHeaven SI*
ic a v c ti S J while its central line was drawn
from Kun [s s ]；which is the Yin within the Yang. Thus it forms the imageôf the t sun. [The trigram] Kan [£S]
had originally K u n ^ body [i.e., the trigram Earth], while its central line is drav awn from Qian; which is the Yang
within the Yin. Thus it forms the image of the moon.’’’532
In this quotation, Yu Yan is visually equating the Fire trigram Zi with the Chinese character for the sun, W 0 马日 ’
and the Water trigram，沿2/2, with the character for the moon， ywe 月• According to Yu Yan， change itself, as well as
the Yin-Yang permutations that accompany it in both the universe at large as well as within m an's body, is
symbolized by the Sun and Moon:
**Change is no more than the sun and moon. The sun and moon travel the path of the ecliptic and the nights
and days come and go, turning about without ease. During the first half of the month, the Yang is extending
and the Yin contracting, the Hun soul growing and the Po-soul ebbing; during the second half of the month,
the Yin is extending and the yang contracting, the Hun soul ebbing and the Po-soxi\ growing. These two
circulate around, turning about and returning, without ever ending.
In man’s body
iy his head occupies the position of Qian while the belly occupies the position o f Kun; which is
just the same as inlheaven and earth. Their two inner energies rise above and fall êlow， just as they do in
heaven and earth*，’533
Another Can Tongqi commentator and disciple of Wei Boyang, Xu Congshi, says o f change:
O f those suspended images which send forth their light

None are so great as the sun and moon.,,S34
By the fourteenth century, the seventh Patriarch of the Northern School o f Daoism, Shang Yang, connected the
cycles o f change to the turning point o f a wheel about the “pivot” o f its hub:
<4When the Yin reaches its extreme, the Yang is bom; as the Yang departs, so the Yin arrives. It is just as if the
Yin is attached to the Yang, as the spokes of a hub are attached to the wheel. The spokes meet at the hub and
the wheel turns, the Yin curls up and the Yang extends.,,53S
And finally, Zhu Yuanyu^ commentary to Wei Boyang's disciple Xu Congshi's commentary to the Cantongqi
shows how Chinese alchemy is a solution to the separation o f Xing Human Nature, and M ing np, Destiny, at
birth:
4T h e "teeming void, signifies the single energy within the void. Qian (Heaven) is the cauldron, which hides
within itself the root o f our nature (Xing); Kun (Earth) is the brazier, which hides within itself the stalk o f life
(Ming). Between them, the sun and moon come and go, the image o f them 'penetrating emptiness.,M536
Yu Yan goes on to explain how the Sun and M oon separate out from the Prior Heaven condition to forni the
of the Latter Heaven:
6tIn the prenatal inner world diagram o f the eight trigrams, Qian is south and Kun is north, Li is east and Kan is
west. North and south separate out heaven and earth, which fit together in their positions; east and west divide
apart as the sun and moon, which exit and enter through their own gate. Turn about and seek them within your
own body’ then you can use them to unite.”537
Yu Yan is talking about the transition between the Prior Heaven sequence o f the trigrams to that o f the
Latter Heaven. In the Prior Heaven sequence, Heaven and Earth form the North-South axis, and Kan and Li form the

East-West axis. In the Latter Heaven sequence, Kan and Li take over the vertical North-South axis formerly
occupied by Heaven and Earth. This transition is simply one between the unified world o f spirit, i.e„ the Former
Heaven, and the fragmented world of daily life, the Later Heaven. The sun and moon, which emerge from this
transition, must reflect one another so that the immersion o f one's consciousness in daily life can be returned to its
root-the consciousness o f the spirit as it exists in the Former Heaven. Unification o f these two forms of
consciousness is the highest meaning of the term “Sun and Moon.”
The Gall Bladder as Matrix for the Shen/Spirit

The Gall Bladder takes spiritual potential from the Prior Heaven via its connection to the Kidneys and
brings it into contact with the Latter Heaven of daily life through its polarity with the Heart in order to merge them
together into one. Yu Yan called this inner potential that is 4thidden within the moon" as the Afunctional medicine,M
and considered that in order to 4tpluck it out'* the adept must pay close attention to the waxing and waning o f things
which he symbolized by the moon， and called the “method of timing its firing*”538 This is to say that the ftilfillment
of inner potential is dependent upon the timing between internal and external events, which is deteimined by the
virtue of the Heart， Zi 矛豊， “Appropriateness.” The S/^n/Spirit is dependent upon Mz/^/Destiny from the Kidneys in
order to make one's inner potential available, and upon the Gall Bladder for connecting the internal with the external
so that the timing of “Appropriateness” can be held in the correct context. Without this timing， the 5/ie/i/Spirit would
not be able to settle comfortably within the Heart,
The ^pivot" function o f the Gall Bladder provides a template for the 5/i^n/Spirit, which in turn follows the
pivot between Yin and Yang throughout its movements. At the same time the Gall Bladder, as Yang within Yin
(midnight) further anchors the SAen/Spirit, Yin within Yang, in place. The Shen/Spiiit doesn^ have to go out from its
residence within the Heart into the external world excessively because the functionality of the Gall Bladder ^pivot*1
keeps these realms in order. At the same time the Heart supplies SAe«/Spirit to the activities o f the Gall Bladder so
that its functions o f decision making and courage can have a real perspective to revolve about.
The Conversion of Light

The third name of G24 is 膽募，’， which means that G24 is the primary A/w point o f the Gall
Bladder and, therefore, collects all of the influences of Gall Bladder function. This significance accounts for the
“light” symbolism o f the firsttwo names o f G24, “Sun and Moon，” and “Spirit Brightness，” and alludes to the
primary function of the Gall Bladder meridian as the transmutation of Fire from Mingmen Dantian to the ^light"
which nourishes the “Spirit Root” on the Head at (313.
A diagram in the Daoist Canon, Daozang, depicts Mingmen Dantian as a cauldron labeled with the Fire
radical, huo ^ surrounded by the characters for Sun and Moon.539 This label symbolizes Fire in both its Yin and
Yang aspects, and refers to the Triple Heater, which links Fire and Water together, and, as part o f the Ministerial
Fire, helps to form the pathway by which W ater and Grain from the Stomach are transformed into postnatal ’■
/iVig/Essence.540 The //n^/Essence is converted to Qi which then circulates in the Extra Vessels. According to the
San Dai Ji Jin Wen Cun, this Qi piles up to become 5Ae/2/Splrit, at the same time that this Shen/Spiiit comes down to
become Ming 0^.,,S41 This raising and lowering of Qi takes place vertically in the Chongmai, and horizontally in the
Daimai in order to connect the S'/ie/j/Spirit and //n^/Essence, Heart and Kidney aspects the Shaoyin. The vertical
aspect o f this pathway, the Chongmai, is Yin, and is the domain o f Blood, whereas, the horizontal aspect, the Daimai
is Yang, and is the domain of Light and Spirit. Like the Yin and Yang Wei, the Chongmai and Daimai are Yin and
Yang aspects o f the same process. The Yin centripetally oriented force o f the Chongmai concentrates and circulates
Blood, whereas the Yang centrifugally oriented force o f the Daimai raises the Heat frequency of Blood and Jing into
the Light which nourishes the “Spirit Root” and the “Incarnating Soul.” The Gall Bladder is part o f this process
because it is paired with the Triple Heater via the Shaoyang.

Prenatal Based Inversions o f the Chongmai

Prenatal Yangqi of Heaven
C vl7: Water Within Fire

Blood To Nourish the ShenSpirit
f Mingmen: Fire Within Water

I Kidney Yang & Mingmen/>
Postnatal Yinqi of E arth
Postnatal Based Inversions o f the Chongmai

Postnatal Yinqi of Stomach & Spleen
Mingmen: Fluids & Weiqi Are Processed
^ v i 7 : Catalyzes Blood and Qi Formation in Chcst^
Prenatal Yangqi of Yuan Source

Mixing o f Heaven and Earth, Yin and Yan^ Pre and Postnatal Qi in the Chongmai
G37: Guangming
"Light of Lights"
The mediating function of the Gall Bladder meridian is instrumental in achieving this transmutational
s. In the same way that the Pericardiutn is the Yin inner Link between the Heart and Kidney aspects o f the
in via the Chonemai and Yin Wei, the Gall Bladder is the outer link between them via the Daimai and Yan£
Shaoyin
The idea of//ng/Essence and Blood, Xue ifll, transmuting to the higher frequency o f Light, Ming BJ, is
consolidated through the names o f four important Gall Bladder meridian points: G37, G l, G3, and G24. According
Accordir
to the Suwen, G37, the Luo Point, connects with the Head at the acupuncture point ^Taiyang.^542 Taiyang isi an i
extra-meridian point located on the temple, immediately lateral to the eye. It is also the name of twoI related Gall
C
Bladder meridianlpoints, G1 and G3, which are located in the same general vicinity. G37 is called Guangming
Guangmln
the ''Light of Lights/* The names of G24 emphasize the Gall Bladder as curious organ storing the pure Qi from the
Kidneys as the light of ^Sun and Moon/* and then spinning this pure Qi into the higher frequency of light which is
then able to nourish the “Spirit Brightness/Spirit o f Light,” which on the head, becomes the “Spirit Root，” Be/w/ie/z
at point of the Yang Wei; and at the vertex the S4Incamation of the Soul," Chengling at G18, also a

Point. This final point， the “Incarnation of the Soul，” is related to the //wrt which, as the Yang Soul of the
Liver and Gall Bladder, becomes the effulgent Ming 0^ upon separation from the body at death.543
Gall Bladder 24 in Action

G24 keeps many different kinds o f Yin-Yang opposites in hannony so that the Shen/Spiiit can shine forth
evenly and smoothly. Traditionally, G24 is applied to disorders o f the spirit where it can*t get out such as sorrow,
depression, and anguish,544 often accompanied with frequent sighing, where it brightens the moods.545 On the other
hand it can be used in disorders where the w/Spirit isn*t conrfortable such as when a person cries easily or is
hysterical. The most fitting traditional use of G24 in relation to its fiinction as “pivot，” as well as taking a part in the
installation of the Îlluminated S p ir it,is when the consistency o f spirit breaks down, such as when joy and
unhappiness alternate from moment to moment,546 when a person is overly talkative with brash speech,547 or has
emotional problems or depression with an accompanying sensation o f coldness,548 or where joy and happiness are
not constant.549
， G24 harmonizes one’s internal and external light so that the courage can be summoned for a person to know
and speak their own truth. Rather than skirting around the issues central to the personas being, G24 helps develop
tha perspective of selfhess necessary to take a realistic stand in life. G24 helps put the person back into the balanced
equation of inner/outer, as well as self/other so that clarity can be brought to the situation, especially when a
decision-making process is involved. This infusion brings strength where there is weakness, such as when a person
is always putting themselves last. It can also bring flexibility where there is only rigid strength, such as in dogmatic,
prejudiced people who can only see in black and white. These people think they are being strong because of their
hard-headed position-<4This is how it is and that*s that/'550 However, they are really weak inside because they are
unable to access the kind o f flexible position that enables them to be in relation Avith the people and ideas that
challenge their point of view. By taking a dogmatic stand, they succeed only to isolate themselves from the world.
These people are so strong within, that they never reach the external world and never form any n to it.
In contrast, the people who are constantly putting themselves last to the degree where tually out
of the picture, become supersaturated with the world at the expense o f manifesting any integrity that could stem from
their own inner world. Because anger is the emotion of the Liver and Gall Bladder, it also plays a role here. The
inability to express anger prevents a person from actualizing himself in the world, and, conversely, an inability to
restrain anger keeps the world away so that the inner self can not be reached because appropriate feedback from the
world is never received.
In healthy relationships, both the inner and outer components of each person must play a part in the
relationship as a whole. The more the inner and outer lives of each person are congruent with each other, the greater
the possibility that the two people will be compatible. When this is not the case, the other person is left to cither try
and figure out reasons for the inconsistency in their partner's character, or they will inadvertently project their own
character traits into the blank spaces offered by their partner. In either o f these scenarios, the possibility is greater
for the person to be having a relationship with themselves rather than their partner, because their partner is not really
consciously available. Neither are they for that matter. They are too busy taking care o f their partner to take these
flaws seriously, or to examine their own. Each person needs to establish congruency between their inner and outer
selves in order for relations with others to be successful. If a person is either too far in, or too far out in this
continuum, they will only be able to attract similar dishannonies from others.
One needs to first have the courage to look at their inner self in order to completely assess their needs from
this perspective. The two extremes that arise when attempting to accomplish the inner part of this perspective are 1)
that the person will not have the courage to look within, or 2) that they will only be able to do so in an arrogant way
;t, as a consequence, block off to their inner truth. <324 has the capacity to harmonize these extremes so that
i will be able to clearly look at the truth o f his inn ter world. As the ancient Daoist adepts put it,
because he can look at himself as he is, he is then free to »to let go of his overly positive or negative
associations, and allow for the larger self to take control of his life. W hen the Daoists say that he will then be able to
see ghosts and spirits, they mean that he will then be able to sec others with the same clarity as he sees himself. One
will then be able to know if others are caught up in associating themselves with their thoughts and beliefs to the
extent that they have abdicated control o f their own lives in favor o f these illusions.
At this point, the person is free to have access to the outer world without fear o f losing their personal
integrity in the process. The world becomes a stage where their inner potential can be acted out, and fulfilled,
instead o f becoming the labyrinth o f blind alleys that further lead one further away from the 5Ae«/Spirit and the

personal self. One has to have a self in order to lose it, and then they have to lose it in order to get it back. This
coming and going o f the S/^n/Spirit is 狂constant process throughout life. The road travels through a wide variety of
conditions in between these poles. Sometimes one knows, and sometimes one does not. G24 helps one gain to
become comfortable during these transitions, and develops flexibility at the nodes where illusion is cloaked by the
reasonably known. Life is change. G24 helps one to be who they are without having to rely too heavily on any map
that they or any other might construct, or to put that map into the perspective of the flow of life and change when it
does need to be used.
When the ftxll moon and the sun are both visible in the sky at the same time, there is a balance between
action and rest. One doesn*t have to try to do anything special when acting. Neither do they have to not-try to do
anything special in rest. This balance allows being itself to emerge as a life action. The life energy conserved
through this balance can then be used to develop awareness. Thus, a sense of freedom is cultivated that allows for
the inner and spontaneous movements of life to be preserved.
Dennis Willmont © November, 1999; All rights reserved. Ill

The Twelve Spirit Points: B39
B39 “Spirit Hall” S/)enfa/7g 神堂
Ancestral Hall
B39 is located on the upper back between the shoulder blades in one of the main areas corresponding to the
Heart. It is three body inches lateral from G vl 1, the 4tSpirit Path,** where the 5/iert/Spirit is first established in the
Heart, and 1 1/2 body inches from B 15, the Shu Point o f the Heart where the Qi enters the Heart directly. On the
outer Bladder line’ B39 is the “Outside S/im Point o f the Heart” which corresponds more to the psycho-emotional
aspect of the Heart than does B15 which relates more to the physical aspect. Because of this association, B39 is
concerned with transforming thought patterns and emotions associated with the Heart to the H earth Virtue, Li H
Appropriateness. This transformation takes place through the function o f the Shen/Sphit which is established here.
The name o f B39, Shentang, ^Spirit Hall," expresses the idea of establishing the 5/ie«/Spirit in its physical
residence at the Heart. In ancient Chinese culture, the Shentang is the ^H air' where the Shen/Spirit resides. In
Chinese， the word 挝/ig 堂 refers to the main hall o f a compound Chinese house. It is a reception area where general
transactions are carried out.551 These transactions represent interactions between the outside world and that of the inner
domain of the family, and symbolize the function of the 5Ae«/Spirit within its residence of the Heart. The Shen/Spiiit
bridges the inner and outer realms of the Body/Mind in the same way the bridges the intimacy of the family with
the outer social world.
The function of the Tang as a reception area for transactions taking place between the intimate needs of the
family and the more secular affairs of the community at large is emphasized in its most important function as Ancestral
Hall. In ancient China the “Ancestral Hall” was the central place for the worship of ancestors. It was where the tablets
considered to house the spirits of the deceased were kept, and where people regularly met to honor their dead.552 In this
regard the Tang represented the connection o f the clan to its ancestors, including its first ancestor553 and, therefore, its
connection to Heaven, Dao, and the source of all things.
The Tang came to represent the entire family lineage.554 Because the ancient Chinese family was headed by
the ancestors and their relation to the lineage leaders, it was also the collective name for the lineage leadership itself. All
matters of village or lineage policy were decided by the Tang555 which was also used as a center for education, reunion,
and government.556 In fact, the Ancestral Hall became the only tribunal in the village.557 The Tang was also linked to
the physical world directly through the lands and properties it was endowed through ancestral trusts.558 The ability of
the Tang to endow land, as well as govern people through social policy and education symbolizes important psycho-
emotional functions o f the Heart-that of power, control, and joy.
Thus, the function of the Tang encompassed the full spectrum between the ancestors as spiritual authority and
the physical things o f the world authorized through its heritage. The Tang is to the ancestors as the Heart is to the
5/ien/Spirit, a physical residence wherein the activities of the ancestors on one hand, and 5/ie«/Spirit on the other, can be
focused. The Tang is also the place where the ancestors, as spirits in their own right, come together with the spirits of
their progeny. Cosmologically, the Shen/Spirit originates from, and returns to Dao through the progression of ancestors.
Once the Shen/Sphit becomes established in its residence within the Heart, it is in position to become an ancestor itself,
something that it will inevitably do upon death. The Tang is a pivotal, yet temporary location between this world and
the next. ’
From its position of establishment in the Heart, the S/ien/Spirit can take on any of the integrative functions
associated with the extended functions of the Tang- i.e., reunion, education, leadership, and self-government The
Shen/Spint is the leader, or king, within the Heart excelling through its ability to govern the whole of the psycho
physical community of organs and spirits within the Body/Mind. The Shen/Spiiit takes control of life, seeking and
drawing to it the necessary experiences for one to realize Destiny.
Psycho-Emotional Transformation
B39 is the place where the primacy of 5/*e«/Spirit can be accessed through its connection with the *4first
ancestor*1to the source of all things. Having established this connection, the 5/?e/i^pirit can now function properly in
the world secure within itself, and well-grounded in the center between the sacred and worldly realms. In acupuncture,
B39 is commonly used when this stabilizing function loses its hannony. Such is the case in anxiety when the Shen/Spixit
is not grounded within the Heart, or in depression when it either loses its ability to connect with the external world, or
loses its connection with its own source and follows the disempowering path o f others instead.559 The stability that B39
E>ennis Willmont © November, 1999; All rights reserved. 113

The Twelve Spirit Points: B39
gives to the S/ien/Spirit in establishing its residence securely within the Heart enables the Fire o f the Heart to bum
steadily, an endowment which gives cohesion and stability to the personality.560
This steadiness enables it to transform the emotions associated with the Heart to the H eart's virtue, L i ^
Appropriateness. The basic emotions associated with the Heart are jo y and control. The Heart navigates along the
patii o f life and leads one toward desired goals. The Heart perceives things it wants through the senses and pursues
them, trying to obtain them by controlling the flow of events to one's advantage in the process. The spirit of the
Heart, the S/ien/Spirit, instills consciousness and balance to this process in order to regulate o ne's input into the flow
o f these events. A balanced sense of control is necessary to establish the proper relation to life. Not enough control
results in abdication of self-ness, while too much control chokes the life from the natural flow of events. Human
Nature, 性， and come together in the balance of control that is called “Heart” in competitive
situations. Here, the internal drive and will to be oneself stemming from the Kidneys is channeled into a specific
situation which the Human Nature of the Heart desires. The outward direction of Human Nature generates the
motivation to pursue a given goal. The flexibility o f the balanced and stable Shen/Spkit allows one to adapt to the
constant flow of change required to reach it without getting sidetracked. In addition， the 5/^n/Spirit ensures a
connection between extem d desires and one's internal connection to Destiny. An appropriate balance o f control
allows one to be oneself in life, while simultaneously allowing life to respond to the essence o f one's being so that
Destiny can be fulfilled. To over-control life is to deny Destiny, while to under-control life is to refuse Destiny.
Joy is the emotion that keeps the Heart and the 5/ien/Spirit alive. There is a paradox， however, in attaining
joy. The more one strives for joy, tiie fainter it feels, and the less often it appears. True joy comes when the things
of the world pursued are congruent with ones internal Destiny. In fact, joy is the affinnation that one is on the right
path, and that this path is confirmed by Heaven through the natural flow of events.
When the desires of the Heart are placed in an appropriate context, i.e., elevated to the Virtue of the Heart,
Li, one's personal good is aligned with the good o f all. In doing so, one's actions extend from the ancestors to the
well-being of the younger generations as well as to those yetto be bom. It is this integrity that justifies veneration
for the ancestors. The intra-generation connection between the ancestors o f the past and those o f the future
empowers the S/ieTz/Spirit with its characteristic power, spontaneity/control, and joy.
Indications
“Spirit Hall” S/iento叹神堂， is also the name of Gv23, the last， o f the Twelve Spirit Points, where the
evolution of 5ên/Spirit within the human body is complete. Here at B39, this evolution is still in process. One is
compressed against the conditions of life. It is the perspective of the H eart's Virtue, L//Appropriateness, that
spiritually determines the course o f events that will follow. B39 is the subjective aspect of the <4Spirit Hall,t, Gv23 is
the objective. B39 helps to process desires in relation to the events o f life so that oneTs psychic input is appropriate
to the situation. It does this by grounding ones experience in the Heart. When the S/i^«/Spirit is thus grounded, it
feels more comfortable to accept and acknowledge one's place in life. This is an important stage in making change.
Change that is grounded in seif-acceptance is a change that embraces Destiny. In contrast, change that takes place
without self-acceptance only serves to separate one from Destiny more and more. The more objective ''Spirit Hair*
o f Gv23 helps one to perceive embedded attitudes and belief systems from a more neutral perspective. ITie
perspective this neutrality gives is important in aligning one to the possibility of self-acceptance, an undertaking that
must ultimately take place more deeply within the Heart at the level o f B39.
114 E>ennis W illmont © November, 1999; All rights reserved.

The Twelve Spirit Points: G vl 1
G vn : Shendao 翔道 “Spirit Path/Spirit Road”
Description
The acupuncture point G vl 1 is located between the shoulder blades on the spine below the fifth thoracic
vertebrae, and between the two bilateral Heart Shu points where the Heart is directly accessed. Since the Governing
Vessel represents the “Sea of Yang，’， G vl 1 represents the Yangqi of the H eart The most Yangqi o f the Heart is the
5/j^rt/Spirit, as reflected in the Chinese name for this point, Shendao which can be translated as either <6Spirit
Path，” or “Spirit Road,” each giving a different perspective to its meaning. “Spirit Path” implies £i contrast with the
“Path of Demons，” and emphasizes moral virtues associated with the Heart. “Spirit Road” is the ceremonial path
used in pre-modem China for the funeral procession o f deceased emperors, and symbolizes the establishment of the
S/ie/?/Spirit in the Heart, and its connection to Dao and De. Dao is the source o f all things, while De is the moral
force and charismatic power manifested by that source in creation through the Heart of Man.. 〜
The Spirit Road was officially defined in a biography of the Prince Shi of Guangwu annotated by Li Xian:
“When a road is opened in firont of a tomb and stone columns built to marie it， tiiis is called a spirit road
(shendao).,,56!
The imperial burial area, called mingfu literally the 4Talace of Darkness*'562 was a sacred area separated from
its surroundings by two large stone pillars, que The ^Spirit RoadMconnected these pillars on a north-south axis
to the southern side of the tomb, ling l^ .563 Each side of the Spirit Road was lined with huge symmetrical stone
monuments564 facing each other in pairs. All the Spirit Roads have an identical number of these statues, all placed in
the same order.565 They stood like ministers and generals facing the Spirit Road as if paying respect to their
sovereign,566 and guarding his passage. After the death of an emperor, monthly sacrifices took place in which his
crown and clothes, acting like an effigy in his place, were carried along this route in ceremonial procession.567 The
Spirit Roads were also the means by which the emperor traveled into the tombs in order to make sacrifices to his
deceased parents buried within.568
The double que pillars formed a gate distinguishing this life from the next* The ShenISpmX traveled through
these gates which represented the transition between the visible and invisible worlds. In this respect, they
symbolized the Shen/^pmt manifesting into the world, as well as its dissolution and resurrection into the spiritual
source of all things. In order to impress this connection more strongly, a “greeting” figure was often carved on the
front o f the coffin while an additional pair o f que pillars decorated the walls of the antechamber of the tomb.
The spiritual source of the universe, Dao, into which the departing spirit entered, was symbolized on the
rear of the coffin by the decoration of the primordial figures of Fuxi and Nugua. These two were the primal brother
and sister pair who, after the Great Hood, propagated the universe with human beings. As such, they represented the
forces of Yin and Yang in their generation of the world. They are often depicted, as they are on these coffins, as,
having the tails of fishes intertwined about each other in order to connote the principles that Yin and Yang mutuzdly
interact， and that they change into one another at their extremes. In addition， Fuxi holds the sun, Yang， in his hand
with a raven, Yin, inside while Nugua holds the moon, Yin, with a rabbit, Yang, inside. The addition o f these details
symbolizes the idea that within Yang there is Yin and within Yin there is Yang, and prefigures the dots inside the
^fishes^ of the latter Yin-Yang symbol. Thus these two figures represent the cosmological basis of earthly life,569 a
basis shared by the 5/itf/z/Spirit and the Heart.
This “greeting” figure on the firont of the coffin is usually a winged female beckoning on the threshold of a
half-opened door which symbolizes the soul at the half-way point between two the worlds. This helper was female
because death and the grave were associated with the Western direction where the sun descends, and, therefore, the
female Yin aspect of the Yin-Yang continuum which is the resting place of the S/i^«/Spirit570 This idea follows the
principle that Yin nourishes Yang, and helps to keep it grounded, or stored, while Yang stimulates Yin.
In acupuncture, the que P® pillars represent the journey of the Shen/Spmt from its entry point at the navel,
and up through the abdomen to the Heart. Cv8, the “Spirit Pillar，” 幼從《此 4 闕， is the navel point through which
the ShenlSpmt enters the body. The Shen/Spmt then passes into the abdomen and into the sacred area of the Heart
“region” through the acupuncture point K18, the “Stone Pillars” themselves，石闕.
The reason that this area on the abdomen is associated with the Heart ^region** is because of the Yin-Yang
topography of the abdomen itself. K18 is located slightly lateral to the midline o f the upper abdomen, and slightly

below its midpoint between the navel and the bony projection (xiphoid process) below the sternum. More precisely,
K18 is located lateral to Cvl 1, just below C vl2 and K19, the virtual midpoints of the upper abdomen. The
secondary name of K19 is ^Communication Pass,** Tongguan which represents the transition from the Lower
Heater and the Kidneys through the middle heater at Cvl2/K19 to the Upper Heater and the Heart ^region5' o f the
upper abdomen. Therefore, K18, the i4Stone P illars,o p en into an area of transition where the Shen/Spint moves
into a territory， or “region，” of the Heart.
This “region” itself is represented by the point C vl4 which is located on the midline o f the upper abdomen
square in the middle of its upper half. Topographically， the upper abdomen can be divided into three general areas.
The midpoint at Cvl2/K19 corresponds to the phase Soil in the Five Phases which further represents the balance
point between extremes, especially that of Water and Fire and their corresponding physical counterparts in the body,
the Kidneys and the Heart. The area below Cv 12/K19 corresponds directly to Water and the Kidneys, while the area
above Cvl2/K19 corresponds to Fire and the Heart. As C vl4 is the midpoint of this upper section, it is the main
point of the Heart in this important area, a distinction made through its title <4Mw/Collection Point o f the Heart/*
The name of C vl4, “Siting the Pillar,” justifies this interpretation. The word “siting” is a
reference to the citing of the tomb in Fengshui so that it can be correctly aligned with the surrounding terrain.
The correct alignment between Heaven and Earth helps the ancestral spirit within the tomb, representing the
S'/iert/Spirit within the Heart, achieve peace. From this vantage it is then able to connect its progeny to the beneficial
influences of Heaven， which will then “rain down upon them.”
This interior journey of the 5/ie«/Spirit continues at B 14, which is located on the upper back between the
shoulder blades and the space below the fourth thoracic vertebrae, one space above G vl 1. Since B14 is the Shu
point of the Pericardium, or Heart Protector, which surrounds and protects the Heart in the same way that the burial
area protects the •SAen/Spirit of the emperor resting in his tomb， its name is “Pillar Shu,” 闕俞， which
represents the passage of the Shen/Spint through the two pillars into the sacred area suirounding the Heart. The
^Spirit Road** of G vl 1, which is only one space below the level o f B 14 on the spine, penetrates through this
protected area into the tomb and the Shen/Spkit itself.
History
The access to the spiritual world that the Spirit Roads gave to the emperor and other significant ancestors,
especially the wealthy ones who could afford a Spirit Road, created a bridge between Heaven and Earth on one hand,
and a boundary between Heaven and Earth on the other. In the same way that boundaries between territories of
neighboring states were marked either by tree-lines named/eng 封， as in the “Spirit Boundary” o f the acupuncture point
K23, or by ridges, rivers, and roads,571 the stone statues, along with the que pillars, helped to maik the boundaries
between the spiritual and mundane worlds that the Spirit Roads traversed.
CosmologicaDy, the Spirit Roads were derived from Han dynasty diviner1 .’s compasses used for grave siting,
Fengshuif 風水. T^cse conâsses consisted of a square bronze plague with abolished ished circular depi
lepression in its center
inside of which was a spinning disk containing the image of the Big Dipper. 2 These- first Spirit F Roads were the
eight grooves or channels, corresponding to the eight trigrams573 of the Yijing which radiated out from this center to
the periphery of the compass where the twelve characters of the Chinese 2 zodiac were inscribed. The connection
made by these Spirit Roads between the Dipper, as the center of the night sky, and the twelve constellations, as the
gmamfe
tomb and the que pillars. The tomb resonates with the Dipper as the center and source o f manifestation, and
represents the sacred realm. The que pillars and the twelve constellations represent the transition from the sacred
into the mundane world o f manifestation.
The fact that there were twelve of these Spirit Roads on these ancient compasses, prefigures the Twelve
Spirit Points in acupuncture. The fact that G vl 1 is the ninth of these twelve points highlights it as the pinnacle point
o f the group, the one that most embodies the cosmological meaning o f the tenn *(Spirit Road.** ^Nine*' in ancient
Chinese numerology signifies the most Yang number where the 5/re«/Spirit, symbolized by the number 3 (that which
flows out of and between Yin and Yang, or the number 2) reaches all 3 realms of Heaven, Earth, and Man.
The four stars forming the ^bowl*' o f the Dipper were called 4ithe chariot of Taiyi 太一 ,** in Han
astronomy.574 Taiyi, the <(Grcat One/* was the God of the Center, and represented Dao as the source of all things.
Emperor Wu of the Han dynasty is said to have offered sacrifice to Taiyi upon a special altar within the Hall of
Light, Mingtang 0 ^ ^ , similar in structure to the diviner's compasses, having three tiers corresponding to Heaven,
Eaath, and Man, and eight grooves cut into the altar representing the Eight Trigrams of the Yijing}15 Mingtang is

also the name o f an acupuncture point, Gv23, which is located in the center o f the forehead, one body inch behind
the hairline. Gv23 is also one o f the Twelve Spirit Points and one o f the Ghost (or Demon) Points through its
secondary names, S/ienton犮神堂， “Spirit Hall,” 叩鬼堂， “Ghost Hall,” and Gw如叩鬼宮， “Ghost Palace.”
As we shall see, the dividing line between ghosts and spirits is a thin one indeed.
Some of the earliest examples of stone statues used in funerals, precursors to those lining the Spirit Roads,
come from the tomb o f Huo Qubing (died 117 BC), a general of the emperor Han Wudi (r. 140-87 BC). According to
Ann Paludin, this
ârtificial mountain was covered with strangely shaped boulders, some of which were carved like animals or
m onsters. . . placed apparently at random over the tomb m ound. . . (however) at the foot of the mbund on the
l . . . was clearly one of a pair flanking the southern approach to the tomb. This is a direct predecessor of
Easter Han (23-220) spirit road statuary.’说6
According to Robert Thorp, these stone columns and sculptures o f ^protective guardians and auspicious animals were
the beginning o f a trend that was to continue throughout the imperial period.,,j77
In the first century AD the emperor Han Mingdi (r.58-75) took part in the process of transforming the
randomly placed early Spirit Roads into the orderly ones so familiar to Qiinese history by transferring the site of major
ancestral sacrificial occasions from the palace or city temples to the tomb. This change constituted a need to bring the
Ancestral Hall, Shentang from the city temples to the burial area where they were placed on a north-south axis to
the tomb. i on the ]
order to provide a suitable ceremonial approach* By juxtaposing the tomb with the Ancestral Hall， the th burial area
578
became a focal point for a unique combination of secular power and the practice of ancestor worship.
The Spirit Road tradition, according to Thorp, (<persisted until well after the fall of the Qing empire i 1911
.*>579
despite various attempts to abolish the practice on grounds of extravagance.'" ^ I tiese attempi : •place du
Period of Disunion (278)， during w hici time the stone monuments on tombs were banned for more than a hundred
years.580 Nevertheless， the Spirit Road tradition was easily revived, and came o f age during the Tang dynasty (618
906), where it was associated with the most spectacular tombs ever designed by man. Tang Spirit Roads grew tto the
length of up to one kilometer and displayed between 62-130 statues.581 During this period the mountains and
foothills were covered with tombs burrowed into them with their accompanying Spirit Roads.582 The Tang use o f
Spirit Roads was mostly associated with emperors583 who used them to proclaim the glory, power and confidence of
the empire. It was here that state policy became indistinguishable from the role o f ancestor worship at the tomb.584
By the time o f the Ming Dynasty (1368-1628), however, tens of thousands of lesser Spirit Roads belonging
to meritorious officials, ministers, or generals were scattered throughout the countryside. According to Paludin, these
**original sites. . . can (still) be found on distant mountain slopes, in isolated valleys, in rice or tea fields, factory
grounds, or even school playgroimds,,58S in China today. In this vein, the street in rn yQufii
u tu connecting
corn the grave of
Confucius with his Ancestral Hall was also called a Spirit Road, in high regard for his moral teachings.
Philosophy
According to C. W. Mateer, the ^Road,'* or Dao aspect of **Spirit Road,** Shendao, is a synonym of
Shen/Spint The reason is that both Dao and Shen correspond to the spirit polarity o f matter and spirit. In order to
demonstrate this comparison Mateer quotes the Xingli taixuan:
“All that is corporeal, is air that which is incoiporeal， is _■ ■(也 o) alone”586
a paraphrase o f the earlier Daodejirtg, Chapter 40:
**A11 things of the world come from something

77瓜〇如hwiwm 天下萬物於有，
But that something comes from Nothing (i.e„ Dao),

You sheng yu wu 有生於無.，’587

The Twelve Spirit Points: Gvl 1
Both the Shen/Spmt and Dao are incorporeal. From the human perspective, each according to its level can be
thought o f as the source of aU life. In addition, both the Shen/Spirit and the Dao are connected to the Heart. The
Daoist Zhang Sanfeng, the legendary inventor of Taijiquan in the Sung dynasty, said:
^Wine and meat pass through the intestines, but the Dao is in the heart.,,58S
This connection is qualified by Chuan Tangwen who says:
(tOnly the heart which has been emptied can be the dwelling place of the Dao.,,5S9
It is because of the S/ze«/Spirit dwelling in the empty Heart that Dao can be recognized. The Heart becomes
empty when it turns inward and away from the world to acknowledge its spiritual source as Dao within. Thus, the
Heart centers the Shen/Spmt as Dao centers the things of the world. The S/iew/Spirit flows into the Heart, while the
things o f the world flow into Dao. According to the Daodejing, Chapter 32:
“Dao is to the things o f the world

Pi dao zhi zai tianxia 餐道之在天下
As the streams and valleys are to the rivers and seas

y仙 c/lUfWigMz/»‘;yw力•训的以猶川谷之於江海 .”590
The 5/2^/S p irit represents Dao, and is its emissary in life. In the same way that life comes to an end when
the 5/ien/Spirit leaves the Heart and the body, all things come to an end when they loose their connection to Dao:
“Whatever goes against Dao comes to an early end

如也〇现如不道早已.” 591
Chapter 16 o f the Daodejing says that when the king, symbolizing the Shen/Spiht within the Heart, is linked to Dao,
there will be an endurance that goes beyond the death of the body:
“Kingliness is Heavenly
Wangnaitian 王乃天_
Heaven is like the Dao

Tiannaidao 天乃道■
Dao is what endures

Daonaijiu 道乃久.
Even with the death o f the body one will not be endangered
Mos/ien 没身不殆.” 592
Early Chinese shamans, concerned with the relationship between the living and the dead* took these two
states, life and death, to be the primary relationship o f Yin and Yang to the Dao.593 This relationship can be seen in
the Yin-Yang motifs of the burial area beginning with the double 夺we pillars， Ancestral Hall, and continuing with the
Spirit Roads positioned on the North/South axis, to the tomb itself and the Yin-Yang symbols o f Fuxi and Nugua
depicted on the coffin. The Shen/Spmt follows the transition of Yin and Yang as it emerges from and returns to Dao.
The Spirit Road represents this transition between life and death, creation and source, on the cosmological level.
Other aspects of the S/r^n/Spirit/Dao connection to Heart include moral and practical guidance such as
ritual, music and speech, connections presented in the Confucian Analects,59A where they form part of the definition
o f the term Dao in its connotation of “speech/’ and things that “guide.”593 On this practical level Dao can be thought
of as a “unique principle” guiding human action by placing the Yin-Yang aspects of existence within a meaningful
whole. Dao in the Daodejing is the cosmological source of all things, or 4*mother of the world,Mwhich provides for
the harmonious workings of nature, something that all men and society returns t o , 復歸• In the
however, Dao is an abstract flow of being having the capacity to guide humans in becoming one with this flow, and,

according to Livia Kohn， “float along with the rhythm of the world，遊七、.”596 In the Z/iwdngzz’， Dao is 狂path
which unifies the dualistic concepts of the human mind such as love/hate, good/bad, joy/aager, right/wrong, and
attraction/repulsion. Duality separates one from reality and leads to unhappiness. The ^Spirit Road?, is the path of
Dao found in the center o f the Heart where these dualistic perspectives find unity and wholeness. According to
Kohn, 4tthe solution to this predicament (i.e., duality as the basic error of human existence) is the identification with
all, the complete acceptance o f whatever there is, qiwu i.e., *making all things equal.,,,59?
Function
The conceptual development of the Spirit Road vacillated through the course o f history in regard to its
purpose. Sometimes it was used to connect with Dao as the spiritual source of ail things. Sometimes it was used to
express the power granted through this connection; These two directions took the form of supernatural
representation on one side, and imperial display on the other. In the Han, the Spirit Road was directed <
id equally
these directions. After the Han, in the epoch division between North and South, the statuary of the sou 3uthem
dynasties was directed almost entirely to the supernatural. However, during the reunification of the Tang dynasty the
balance permanently shifted in the other direction where the statues symbolized more worldly elements and
functions. The Spirit Road at this time was even temporarily called the Imperial Road, Yudao 午措. literally the
"Road of Jade/* in order to reflect dynastic aspirations and the practical problems o f government. According to
Paludin, 4tthe Tang spirit road was designed to impress worldly viewers, and by impressing, to strengthen and
reinforce the might, endurance, and splendor o f the dynasty and empire.,,59S
Nevertheless, the original function o f the Spirit Road was entirely spiritual in its concern with personal
integration with the cosmos, to the degree that it was considered part of the repertoire of fangshi
including other techniques such as physiognomy, xiangren ^ A , and spirit communication and control, tongshen
*5" In fact, the Spirit Roads were initially considered so spiritual that after burial no one was allowed to even
walk on them, including the emperor himself.600 One emperor had to be carried over the Sprit Road fronting the
Temple of Heaven in Beijing on a palanquin with cross-poles underneath it supported by the shoulders of carriers
who walked along on either side.601
In relation to Daoist ideas which guided the development of the Spirit Road, i.e., the returning to the spirit
world o f Dao, the conversion of the Spirit Road into a two-way street between the sacred and the profane entails the
relationship of Dao to De. Dao is the source of all things and guiding principle o f life. De 德 “Virtue，” is the moral
force and charismatic power manifested in life by one who is centered according to the ever present Dao within one's
Heart. Thus, the Spirit Road becomes a vehicle not only to attain Dao and its guiding principles, but also becomes
an expression o f this attainment as D ^ i r t u e . These are two ways in which the 5/ie«/Spirit can fulfill its function as
the emperor within the Heart. Typically, the attainment o f Dao and De is achieved through the Daoist principle of
non-action, wuwei whereby one's life is in perfect harmony with Heaven and the universe as a whole. At this
point, one simply awaits H eaven^ response, the Mandate of Heaven, tianming ^ p p , so that Destiny can be fulfilled.
The connections so far established between the Spirit Road and the Shen/SpinU Dao, Z>^/Virtue, and the.
human heart also help to describe the development of the virtue specific to the Heart, which is caUed Li
“Appropriateness.” is a function closely ilie d to ritual in ancient Chinese history where codified action wast
joined with hearfelt emotion. There 财 many p肛d ld s to Zi/rimal in daily Ufe, Saying “hello” and “good-bye” are
but two examples where we say and do almost the same things from one situation to the next. W hat determines the
“appropriateness” o f these actions is whether they fit the occasion， and whether the appropriate “feeling” is present.
These are both functions of the Heart and the 5/ie«/Spirit, and are used to determine if their functions are well-adjusted.
Confucian thinkers in particular emphasized the importance o f a Heart/Mind，七、， that could bring one’s
actions into conformity with these rituals. Chad Hansen remarks that *'the physical state o f the well-trained heart-
mind would literally embody competence at staging social rituals . . . (a) state . . . Chinese thinkers call de
(Virtue),>which Hansen defines as ''virtuosity/* the ability to take guidance from Dao and apply it to daily life.602 In
the Analects, the study and practice o f these rituals was further identified with the Heart through its associated
emotion-pleasure, xi
細
‘T o study and constantly practice-Is that not pleasant (;«.喜)?’
The Confucian philosopher Xunzi defines Li, which he also identifies with Dao, as both a cosmological as
well as an ethical principle whereby man attains harmony with Dao:

The Twelve Spirit Points: Gvl 1
**L/ is that whereby Heaven and Earth unite; whereby the sun and moon are bright; whereby the four seasons
er
The Spirit Road is also mentioned in Hexagram 20 of the “Observation.” “Observation” is

comprised of the trigrams Wind over the Earth which symbolizes 违ruler contemplating the law o f Heaverrin its
relation to humanity, and adjusting social customs accordingly.605 This hexagram contrasts the evolution of the
Lessor Person, xiaoren /J nA* to the Superior Man, junzi who, through being able to look at his own life
course, guanwosheng places himself in accordance with Heaven through the correctness o f his (ritual)
behavior:
*XThe Hexagram) O bservation' represents one who has made his preparations, i.e., washed his hands, but
not yet sacrificed, and shows confidence in the timing of things (i.e., Li) in a dignified manner
G ua/j gwart er Zw加《yu fii yong r u o 觀盥而不薦有字顒若.
The Image says

象也：
The upper position (of the Hexagram) 4*Great Observer>, is the (Trigram) Gentle Wind
Dagwfl/i 大觀在上順而巽
Which through its centrality and correctness observes everything under Heaven
gwa/z n•讲lhVj 中正以觀天下.
Observation* represents one who h a s . . . confidence and dignity so that everything he observes is
transformed
G wg/2 e r 加加 /2 ywyi/ w £7* /iwa ;ye觀盟而不薦有字願若下觀而化悔.
When we observe the Spirit Road o f Heaven, the Four Seasons are not excessive
Gwa/i er hw/e 觀天之神道而四時不式.
When the Saints observe the Spirit Road, they establish their teachings so that everything under Heaven
follows them
S/iertgrert y / e r ftVz/uc/a力/y /聖人以神道設教而天下服矣…
Thus the former kings observed the customs of people from dtfferent regions and established their teachings
accordingly
Xianwang yi sheng fang guan min she jiao 先王以省方觀民設教 Z*606
In this hexagram, Wind brings the influences of Heaven to Earth in an orderly manner. This connection is
similar to the Spirit Road in that it keeps all things in hannonious and appropriate relation to one another. All one
needs to do is to observe this truth in nature in order to apply it to o n e^ own life. In this way, the ''Spirit Road"
becomes the (*Spirit Path.M Later we shall see how, when these influences lose their appropriate relation among the
things of Earth and become disconnected separate entities struggling for their own survival, the **Spirit Path^ turns
into the “Path of Demons.”
Through the evolution of L//Ritual/Appropriate Behavior, from its roots in V irtue, and Dao, and through
maintaining a correct alignment between them and one's center in the Heart, life becomes congruent with the Will of
Heaven which not only sends down its beneficial influences in reciprocation, but serves as a protective force
enabling one to extend themselves with further success into the life process. These qualities were part of the Chinese
Spirit Road tradition. According to Paludin, the statues of the Spirit Road with its human attendants and imaginary
beasts,
120 Dermis Willmont © November, 1999; All rights reserved.

i4chosen for their symbolic or magical powers, (and) indicated by easUy recognizable features such as wings,
horns, scales or flames,. . . replaced the living guard of honor which would have lined the way on important or
imperial occasions* The spirit road was thus a status symbol and a protective force ••• created to serve definite
practical, political and moral ends.,j607
Misfortune or national disaster, as retribution from Heaven, could foU< low if the choice of subjects for the Spirit
Road was incorrectly chosen as they were thought to influence the fate of both the living and the dead. The protective
statuary lining the Spirit Roads was designed to keep the beneficial spirits in the
te funerary area and the evil gui ^ o f non-
elated families <
related out.608 In this regard, the rendering
renderins of the Chinese term Shendao
Sh as **Spirit Road*1 and 4tSpirit Path*'
come together.
The Poisoning o f the Heart
C orruption by W orm s
In Chinese culture,, the protective influence o f the Spirit Road is related to what has been called the nine worms
or poisons, gu thought to be responsible for certain kinds o f illness. The fourth o f these, the ‘
伽也 woim，” lives in
the Spirit Road inside one'ss body,
1 i.e., whatever is symbolized by Gvl 1 and its connection to the Heart609 The 4tNine
Worms" are a further perversion o f the 'Three Worms,**otherwise known as the 4Three Corpses,Msanshi which
are established within the body before birth. The Three Worms are deviant numifestations o f the Three Yang Spirits,
sanyangshen which, according to Daoist cosmological theory, emanate from the source, yuan 7 c , before
establishing themselves in the Three Dantians as the Three Treasures, //n^/Essence, Qi, and S/i^n/Spirit The Three
Worms, “Old Blue” in the Upper 训如 /2, “White Maiden” in the Middle in the chest and Heart, and
t4Bloody Corpse*' in the Lower Dantian, attack each o f the Dantians causing decrepitude and death. The earliest
countermeasures consisted solely o f abstaining from cereal grains610 which represent one’s primary connection to the
material world. Grains form the basis o f the Chinese diet. By not eating them, one is forced to place one^ attention
entirely on the spiritual world in contrast to the mat ial world where demons, gui and the wonns come into play,
The doctrine of the Nine Worms is an even ore worldly variation of the Three Worms. The number 4<nine?,
extends the attack o f the Three Worms at the cosmological level of the Three Dantians to the nine orifices of the body
through which man^ spirit, now perverted from its original purity, connects to the external world. The Three Worms
are established in the body before birth as a generic principle， whereas the Nine Worms are created after birth due to
one's betrayal o f the path o f Dao. These demons disconnect one from the universal whole and the sustenance
received through being aligned with the integrity o f Heaven and Earth. Instead, one becomes like a hungry ghost
capable of surviving only by feeding on that which rightfully belongs to others. At this point, the **Path of Spirit,*is
perverted to the “Path o f Demons.”
At the end o f every sixty day cycle (100 days according to some sources), the wonns, anxious to diminish the
longevity of their host, report his wrongdoings to the Jade Enêror at the center of Heaven (synonymous with the 4i<j
One,MTaiyi). The worms want the individual to die so that they can be liberated from his body and become wanderir ienng
ghosts free to steal offerings from temples, graves and shrines. In addition, according to Shuiqing Zi, commen entator
on the rafs/ia/i 中力 >2容“Great Classic on the Essence of Stillness” o f the late Ming dynasty, the worms
**bIock the three gates and the nine cavities so that the true yang (i.e.t the spontaneity of the Heart) cannot
arise . . . They manifest themselves in all manner of shapes . . . (and) can appear as beautiful objects in
waking life, as spirits in dreams, and as fantasy worlds. They cause worries during sleeping and waking and
make it difficult to return to the Dao They hinder the flow o f the Yellow River (probably a reference to
the Governing Vessel， the “Sea of {protective} Yangqi) and let the poisons penetrate deeply. Open the
three gates, destroy the nine worms, and you will gain long life. If you want to cultivate the Dao you must
slay the three i sters andl 1kill the nine worms. ” *611
In order to eradicate these worms, one needs to accumulate good deeds so that, according to Eva Wong,
t(the internal organs are strengthened and the Three Treasures are purified (at which point) they can no longer plague
the body with illness or create havoc in the spirit world.’而2 The idea o f the Spirit Road in the body being related to
longevity through the eradication of the Nine Worms connects back to the stone sculptures, whose endurance as
stone was associated with immortality and protection, especially firom the evil spirits, gui.613

The relationship between the nine worms and the Spirit Road to acupuncture is through the Triple Heater. The
Three Treasures are related to the Three Heaters of the Triple Heater, while the Triple Heater itself circulates Qi from
the source, yuan j t , in the Kidneys to the entire body including the Heart via the coupled meridian o f the Triple Heater,
the Pericardium. The famous physician Sun Simiao (590-682)614 said:
^The three heaters through their reunion make the unity. They govern the Way o f the spirits (shendao
神道） which come and go in the 5 裒and 6 办 ••• They know how to distribute life in the form o f 中■， they
are connected to the origin， they make the blood and maintain life through the spirits.”*615 、
Gu Poisoning
Gu Poisoning was described as the cause of many illnesses throughout the medical literature of the first and
second millennia, and many treatments were devised to treat, as weD as prevent it from occurring.616 The production
of the Gu poison was so widespread that laws were formed against it, and severe penalties were enacted upon the
perpetrators from the second century until the last imperial dynasty.617 According to Unschuld, **the oldest surviving
description o f the production process itself dates from the sixth century. ”61S
v One of the more unique features of Gu poisoning is that it wass ththought to be not merely contracted by one
i〇thert as would happen with normal infectious diseases
individual from another diseases, but that it could be purposefully created
by one individual to infect and kill another for his own personal gain. In Chinese, the word gu ^ depicts three types
〇士crawling creatures (insects， or worms)’ c/io/zg 蟲， placed in a bowl，皿， a similar type of bowl, incidentally，
that was used for ancestral worship. In fact, it is this very bowl that is used to depict the word for blood, xue ifll, by
adding a drop of blood collected from the sacrifice preceding the ancestral ceremony at the top of the graph. Those
were tfie days when blood sacrifice was common to all religious societies.
The Nine Worms represent all the different kinds of these crawling, poisonous things. The most poisonous
were placed inside the bowl where they were covered and kept for a yean The one left was considered the most
poisonous of all.619 To make the Gu Poison, the human cultivator then takes two of these vile creatures, we can call
them worms, one each from a different container， and places them together in a vessel filled with water so they can mate.
The seed of the male floats to the surface of the water, and is picked up with the eye o f a needle by the cultivator and
used as the G m poison^ The cultivator then uses the Gw poison to infect someone by placing the seed into that
person*s food or drink. The seed then grows into the Gu wonns inside the new host. According to Unschuld,
v on the viscera of the victim, producing pain, a swollen abdomen, progressive emaciation,
and, ultimately, death. The proof of gu poisoning is visible following the demise of the victim, when worms
crawl out from the (nine) orifices in the corpse.**620
Gu Syndrome
The histoiy of Gu Poisoning runs parallel with another category of disease in early Chinese medicine called Gu
Syndrome, Guzheng Although ridiciied as part of the superstitious past by modem TCM, Heiner Freuhauf has
correctly identified Gu Syndrome with parasitic infections including those of microscopic dimensioiL621 All through the
history of Chinese medicine, people have been plagued with these infections, and many effective treatments for it
including acupuncture and herbs have been ere
There are several things in commonti between
b Gu Poisoning and Gu Syndrome, and one major difference.
Things in common include:
They are both considered mysterious or dark, xuan ^ in that the attacks cause damage without the
victim knowing where they are coming from,
2. They are both deadly diseases that decay the body and mind to the core,
3. Treatments that would nonnally work in similar cases don't work here, especially tonification formulas
which only make things worse in spite of severe depletion (in Gu Syndrome, tonification formulas only
serve to ton
tonify the parasites), and
Both condilitions are accompanied with mental symptoms. In Gu Syndrome confusion and c
hallucinations are considered ms omes. In fact, the word Gu also means 6<possessio

which includes symptoms such as insomnia, sleep walking, depression, mania, and vivid dreaming,
especially of fox spirits and possession.622
The overlap between visible and invisible parasites as the physical cause of Gu Syndrome, and malicious
intent for personal gain as the spiritual cause of Gu Poisoning, perhaps accounts for the fact that they were sometimes
considered the same “mysterious” disease. Nevertheless, G m Poisoning and G m Syndrome should be thought o f as
two distinct categories of disease. Gu Syndrome is a physical disease caused by parasitical infection, and has been
effectively treated through herbal formulas as such. Gu Poisoning is a psycho-spiritual disorder that has to do with
mental constructs built around the interpretations of these “mysterious” symptoms in light o f Daoist spiritual thought.
The understanding derived from this perspective focused on the social problems o f character and personality
disorders, and used acupuncture to treat them.
In early Chinese medicine， the Heart/Mind is a central factor in disease. It is the ruler of the body/mind
and connects one to the entire universe through sympathetic resonance, ganying ^ 0 . Both the Shen/S^mi in the
Heart, and the king, which symbolizes the Shen/Spmt, need to be under the spiritual jurisdiction o f Heaven in order
for them to appropriately fulfill their roles, and for the universe to function properly through them. For this reason,
early Daoist masters such as Zhang Daoling attempted to establish a spiritual authority for government. Zhang
Daoling was one of the leaders of the Yellow Turbin revolt against the Later Han emperor where over 350,000 men
fought against imperial armies for nearly 120 years before they were finally crushed,23 He was also a powerful
healer who treated thousands of people at a time by administering talismanically charged spiritual water, ^7^,
to drive out demons and lead his followers to the “Path of Spirit.” In a similar fashion， Sun Simiao, the famous
Daoist medical doctor, herbalist, and acupuncturist, used the visualization o f thunder and lightning in the lower
abdomen in order to drive out demons, gui % , which he said was just another name for Gu.624
Cause
After the cultivator finishes prcxiucing the Gu poison, he only has one day to find a host for the Gu seed to
reproduce through the medium of a new host. If he doesn't find a host, or if he allows the seed to become injured, he
dies. The pressure that this threat places upon the cultivator often forces him to poison someone from his own family
if he fails to find another host. There is only one recourse to rid himself of his obligation to the Gu spirit if the
cultivator changes his mind.625 According to Unschuld:
4<He must gather together in a basket a large number of valuable objects, such as silk, silver, and gold, and
the gu worm, leaving it in a field or intersection. The person who finds this treasure and is unable to resist
taking it home, is considered the new primary host by the gu spirit. If someone notices too late what an
unfortunate burden he has acquired, he can free himself from the resulting obligation only by returning the
basket with its original contents, plus about 30 percent interest， to the place it was found， or to a similar
location.”626 '
The fact that the transfer of the Gu Poison from one person to another can be effected through monetary
exchange points to the desire for possessions as the underlying cause of Gu Poisoning. In fact, the phenomenon of
Gu Poison itself can be perceived as a symbol of greed and envy. The reason that anyone would want to obligate
himself to the Gu spirit is solely because of the illusion of reward. In return for infecting the host with the Gu seed,
the Gu spirit presents the cultivator with all the possessions of the deceased victim.627 In ancient Oiina these
“possessions” would include， not only general wealth such as money, artifacts, art treasures etc” but also various
properties, including land, houses, and, in particular, women. The matrimonial customs of ancient China included
polygamy and concubinage. Both wives and concubines were arranged for by either the parents o f the groom, or, in
the case of concubines, the groom himself after he had married the first wife. These ânangements*1were in effect
business transactions where women were bought and sold by men.
The word Gu in addition to meaning <4poison,Mcould also mean the insanity caused through sexual
exhaustion,裒m zW W叩盡惑之疾， literally ‘^poison sickness from delusions or suspicions.’*628 The Flesh Worm，
Rouchong residing in the Spirit Road, the fourth of the Nine Worms, is in reference to this coveting of flesh
that the Heart can produce when it looks outside o f itself into the material world. In Chinese, the word ^flesh,** rou
肉， is used in several expressions that connote lust of this nature， for example the phrase，肉慾， literally “desire

for the flesh,^ 0 as in huofen shen t4the fire of lust consumes the body,**631 while
the phrase r伽 df 肉體的 means “carnal，” or” pertaining to the body.’*632
Two examples of Gu poisoning in the Zuozhuan both show that the victims had been guilty of material or
sensual excess. A fourth century text describes Gu Poisoning as a way to take another person^ possessions.633
Unschuld points out that in the case of Gu poisoning, envy and greed 4tare viewed here as the real disease*. . .
(which can only be cured) by the loss of (these as) possessions.’名34 Envy，力Viw 嫉妒， is a phrase which refers to a
sickness，力•疾， derived from women， /im 女，（ looked at or looking from) behind doors，Am 戶• Greed, ton/din 貪梦，
refers to covetous desires, tan literally the feeling moved by the presence of, jin a precious object, bei ^ , 635
especially that of women, nu viewed from behind a h e d g e , ^ t . 636
Social conditions in ancient China played a large part in the development of the envy and greed that led to
the phenomenon of Gu poisoning, as they do in all cultures throughout time, even to this day.637 As the Chinese
Empire expanded into the south, there was ，as consi onfinement of
constant displacement, extermination, and confinement 丨 indigenous
people. Resentment toward the Chinese； and ret ：taliation against them was both real and imagined, i
Unschuld,
^Whether consciously or subconsciously, there were sufficient grounds for the Chinese to suspect son
of resentment and retaliation from their disadvantaged neighbors, and it is not suiprising that these fes
eventually took the form of etiological concepts.,,638
The Path of Demons

On the human level the original cause of envy and greed in ancient Chinese phi]〇sophy is said to be the split
between Destiny, Ming and Nature, Xing f t, which occurs at birth. From original wholeness, Destiny sinks down to
the Kidneys where it is stored with 7mg/Essence as potential, while Nature rises up to the Heart where it looks out into
the world. Destiny and Nature tend to lose their communication as Nature chases after worldly things. In order to lead
one back to their original wholeness, Chinese philosophers, including Laozi and Zhuangzu recommended following the
path of Dao which is the same as the **Path of Spirit,J Following this path gives rise to Virtue, De i.e., ''nwral force
and charismatic power,” a word which depicts “walking the straight path of the Heart.’七39 They developed a moral
relationship to Virtue stating that the circumstances in life are what Heaven gives to us so that we can findi tthe right
path. Confucians thought we should orient ourselves to these circumstances morally, so that we can develop
develoi Virtue
and be in right relationship with Heaven as the source of all things. The Daodejing constantly instructs the Emperor
to create a virtuous government, like cone fought for by the Yellow Turbins, based on the ideals o f putting the world ir
order through the radiation of his Virtue.
When a person goes off the Path of Dao, and follows the split of Nature and Destiny•estiny through er
envy and
greed at the expense of moral character, the normal desire for life and the things that lifee affords turns into
in an
extreme fonn-Iasciviousness. When Heaven cani no longer be trusted to provide blessings to the one wt who follows
their Destiny， the spontaneity，zz’mw 自然， of life is lost and one must turn from the effortless flow， •無爲， of Dao
to the struggle for existence, youwei
Spontaneity is the pure Yang expression of the life force and the Shen/Sphit It can be found in dance, music,
sports, or any other creative activity, and even in the quiet depths of meditation when one gets out o f the way of
themselves so that the power, De/Virtue» of the ultimate source, Dao, can pass through them. In writing, or in verbal
communication, spontaneity can be accessed when one lets go of preconceived formats. The most important expression
of <*spontaneity,>, however, is found in moral intercourse with fellow humans. It is here that the Dao, resonating through
the human Heart, pervades all things and returns to its source. Through this process, one becomes One with all things.
In acupuncture, the conversion of Dao to De takes place through the Triple Heater where the innate potential of Destiny
stored in the Kidneys as Original Qi，扣元氣„ circulates throughout the body as Ji>ig/Esscnce， and finally reaches
the Heart where it is expressed. The moral qualities of the Heart, especially the virtue of the Heart, Li, are in charge of
this process by creating a balance between spontaneity and control. The <4Path of Spirit,** is one in which the Shen/Spint
contacts its source in Dao through the “Spirit Road,” and then connects this source with the forms of the material world.
The connection made symbolically by the ^Spirit Road** between Dao and De is broken through envy and
greed, or any other form of obsessive desire where one's personal good becomes separated from, and more important
than, the good of a ll The imbalanced Yang expression of this loss of connection is the poisoning of the Heart
symbolized by Gu Poisoning. The unbalanced Yin expression occurs when one becomes a victim, due to a deficiency of
Heart Yang and 5/i^n/Spirit, of someone else's manipulation and control, which also breaks oness connection with Dao,

and the spontaneous expression of D ^ i r t u e from within. Loss of this spontaneity creates stagnation, Yin, where one
relies on the force o f habitual reaction to sustain their activities, Yang, instead o f the source, Dao, and force, Dc, of
creation itself. The loss of alignment from either of these two expressions eats away inside a person like the Gu worm
festering in the Spirit Path of the Heart so that one desires more than what it takes to meetmeetthi
their needs. One is unable to
be fulfilled no matter how much they acquire. This inner twisting is like a whirlwindl forcingforcing one to deviate from the
Path o f Spirit and turn onto the Path of Demons, Gui where covetousness and lasciviousness take the place of
Both the Three Worms and Nine Worms are a perversion o f the Path o f Dao. As in a mirror image of Dao,
they emerge out o f nothing from a pot overnight.640 Like insects, as Gordon Wasson puts it, with (4their strange
shapes and stranger behavior, their incredible numbers and countless kinds, perhaps most of all their undeniable
faculty o f metamorphosis,,,64! these toxic womis take the place of Dao in producing the 10,000 things.642 The seed
of the Gu wonns develops from Jing/Esstnct inversely to the way in which //ng/Essence normally transforms to
Shen/Spuit When released from the body at the death of their host, they roam abroad as demons, gui in contrast
to the 5/i^rt/Spirit which dwells in the tomb before returning to Dao.643 In acupuncture, an additional connection
between the Three and Nine Womis is that in ancient China the main treatment for Gu Syndrome revolves around
the use o f the Ghost (Demon) Points.644
Rather than develop into the Three Treasures, or to restore the lost unity of Destiny and Nature, the worms
weaken the vitality o f the Three and, according to Maspero, “oppose all progress to longevity.’# 5
Unschuld also points out that the Gu spirits could also assume the form o f other animals including dogs in order to
4-u^. ji646 TtUz„ ： ____ :— » a. -------------*-----
(*be the cause o f various illnesses/1 \ surviv( i acupuncture literature where G vl 1
indicated as a First Aid Point for mad dog bites ， W7the:mad dogs being symbols o f demons.
Family K arm a in the Yijing

The split between Ming/Dcstiny and Xm^/Nature that occurs naturally at birth evolves into the die lichotomy
of good and evil when this split goes to the extreme of extending Human Nature through the S/ie/i/Spirit: intoint< the
material world at the expense of ignoring Destiny. Because the splitt o f Human Nature from Destiny can be found in
extreme forms of selfishness, the question o f whether Human
H[uman Nature 1was good or evil became a much debated topic
among ancient Confiician philosophers.648 Xunzi (340-245 BC), for example, promoted the idea that Human Nature
was evil and should be controlled through law and punishment. Ironically, it was through his two main students, Han
Fei and Li Si, that the notorious Qin Shihuangdi was the first to take control of all China in 255 BC and become its
first ruling despot in a dynasty that to last for only 46 years. This emperor was noted for having burned all of the
ancient Classics, especially the ones dealing with morality and Virtue because they were a threat to his regime.
Hsiin-tzu associated the evil extremes o f Human Nature with Human Nature in general. By attempting to control all
o f Human Nature, he unwittingly unleashed evil into the world through the tyrannical Huangdi who used the
teachings o f Xunzi*s two main students for his own ends.
In contrast to Xunzi, however, was his contemporary Mencius (371-289 BC) who taught that Human Nature
was inherently good. The Book o f Mencius (Mengzi), along with the Analects, the Great Learnings and the Doctrine
o f the Mean, was one of the t4Four Classics" o f the Confucian literary world later to be destroyed by Qin k
S趾 u如gdi，M9 and then later restored through the memory and hidden libraries of Confucian scholars. In the famous
“Child in the Well” passage，650 Mencius introduced the idea of “True Destiny,” zAertg/w’w裒正命， as a “purpose” or
^calling^ imparted to humans by Heaven. Mencius believed that Heaven was good since it was the creator of all
things, and that True Destiny was like a seed through which humans could fulfill themselves, imparting its goodness
to Human Nature in the process. According to Mencius, the seed of goodness contained within human Destiny
becomes Four Seeds at the level of Human Nature in the Heart where they blossom under appropriate cultivation into
the Four Classical Virtues. The virtue of the Liver, 7^/2 仁，“Humanity，” grows out o f the seed o f compassion, d 慈.
The virtue of the Lung, Yi <4Righteousness/MoralityAJniversal Justice," grows out of the seed of shame and
disgust, xiuwu <*Wisdom,>, Zhi the virtue of the Kidneys, grows out of the seed of discrimination, shifei
是非，（ this-not this). The virtue of the Heart, Zi 禮， grows out o f the seed o f deference, compliance， and respect for
superiors, i.e., internalized ritual behavior, cirang ^ ^ . 651 In the same way that the seeds of Mencius grow into the
Four Virtues, the emotions associated with each o f the organs can also blossom into their associated virtues if
allowed to develop instead of stagnate. For example, anger from the Liver transforms into i?en/Hunianity etc..
Because Mencius finds Human Nature to be inherently good, he considered evil to be an acquired behavior
derived from extreme life experience. When the Four (normal) Relations o f society (symbolized in the Yijing by

1. The relations between the King and his minister, 、

2. The husband and his wife,
3. The father and son, and
4. The eldest son to the younger)
break down, evil enters the world and society falls apart. A growing child gains his experience of the world through
these relations. If these relations are appropriate and correct in their alignment between Heaven and Earth, the child
learns to trust in the seed o f Destiny growing inside him while the virtues develop and blossom. If something twists
these relations out of their “correct” alignment, the child learns that he cannot place any trust in Destiny, and
concludes that because there is no real social harmony, he must struggle, youweu to control his environment. At
some point this Yang effort to control reaches an extreme fonn of Human Nature-domination and tyranny. At this
point, one assumes that they must take from someone else in order to meet their needs. The Yin side o f this loss of
alignment occurs when one leams to be a victim of others, or follow the guidance of others at the expense of
listening to their own inner voice.
The Yijing discuses the corruption that results from these twisted relationships and what to do about them in
Hexagram 18, which is appropriately called **Gu Poison Through the symbolism o f its trigrams, this hexagram
alsd gives a d u e as to what has gone wrong， and through its line readings gives different approaches to correcting it.
The trigram Gen, symbolizing the ^Formidable M ountain/' stands above Sun, the Înnocuous Wind." Gen g means
“to turn 咖 und， • 匕, and look, wm 目， someone in the face，652 i.e.， to reflect back upon someone their original
intent. Here， that “someone” is the quality of creative movement symbolized by the Wind- Hexagram 20，
“Observation，” with its trigrams Wind over the Earth， gives indications on following the “Path of Spirit，， by
observing the circumstances one finds oneself in, and interpreting them according to the benevolence or retribution
of Heaven. One then uses these signs to benefit oneJs character and align oneself with Heaven's Will. In contrast,
Hexagram 18, **Gu Poison/* indicates the loss of original unity by someone who doesn't heed the signs from Heaven
so that signs brought by the Wind can no longer circulate or be heard. Instead, the Wind stagnates and decays
producing the situation of Gu Poison, and entry onto the *Tath of Demons!5:
‘“The Image says

沿仰gywe象曰：
. . . The unyielding (trigram Mountain) is above, the yielding (trigram Wind) is below
Gw. Gangs/ia/^ e m ?肋 'a 盡。剛上而柔下•
(The movement of the trigram) Sun (Wind) comes to a stop resulting in (the Hexagram) *Gu Poison*
Sun erzhi. Gu °
When there is Poison, make an offering to the Source, then put everything in order
Gw. £ r 如似化z/n_ y e 蠱。元亨。而天下治也.
It is favorable to cross the Great Stream, and begin some undertaking

Zi hw 这; j A/’y e 利涉大川，往有事也.
Note: the Chinese word for 4tundertaking,Mshi originally represented 44the hand o f a son inviting the soul
of his ancestorMto descend.653 From this perspective this line would read <4Move in the direction of your
ancestors/' i.e., align yourself with the congruence of Heaven and Earth.
Three days before the turning point, and three days after
Xzb/yYfl sfitnr/. 似n ywe 先甲三日。後甲三日.
Note: ^turning p o i n t y i s the first of the Ten Celestial Stems, and represents the beginning movement
of any cycle.
The end is patterned after the beginning, this is the way Heaven does things
Z/i洲g z從:yow咖，如似|-叩 y e 終則有始，天行也 …

Thus the Superior Man restores order to the people, and nourishes his Virtue
力/n z W 咖腦君子以振民育德■”
In the Line Readings, different scenarios are examined in an attempt to rectify what has gone wrong. This,
they tell us, is due to the stagnation of one o f the Four Relationships, in this case that between father and son.
Something has been passed down from the father to the son from which the son cannot escape. As this constitutes
negligible behavior that the son learned from the father, the son must rectify the situation. In doing so, he not only
makes the situation better, he also (and more importantly) develops his character.
Line One acknowledges that this problem cannot be ignored. Attending to this problem is an undertaking
that will require focus.
<4Six in the beginning. The father's doings create poison

Chuliu . Ganfu zhih gu 初六。幹父之查.
If the son should examine this problem, there is no blame

有子考。扣咎-
This is a harsh situation, but there will be good fortune in the end . . .
LL Zhongji属。終吉 …
Focus on examining what you have received

17 dzeng b o ye 意承考也
The reading for Line Two represents a situation where the harmonization o f extremes is a better solution
than direct confrontation of the problem.
“Nine in the second place. The mother’s doings create poison

Jiuer. Ganmu zhih gu i i Z . °
It would not be auspicious (to deal with this problem directly), . .

Bw 不可貞…
One should follow the middle path

£)e z/icm於too ye 得中道也
Line Three contrasts the first two situations. The first is a bothersome situation that direct confrontation
will eventually resolve. The second situation tends to resolve in and of itself.
“Nine in the third place. The father’s doings create poison

灿細九三。幹父之蠱. ‘
There will be small regrets, but no great blame

沿扣 WW也中_W小有悔，# 大咎 • .•
If the mother's doings create poison

G训 /MWzW gw幹母之蠱.
In the end there will be no blame

ww ;ye 終付咎也•”
Line Four warns that direct confrontation is not always advisable, even when the situation will not resolve
**Six in the fourth place. The father's doings create poison

Lfwd. Gg/办 z/h'gw六四。幹父之盡.
Dennis Willmont © November，1999; All rights reserved. 127

If one presses forward, there will be regret

H/a往見吝…
It will not be worth it to press forward

办;ye往末得也
Line Five speaks o f a situation where confrontation of the problem not only resolves the situation, but
develops Virtue as well for the one who desires to change, and unlearn negative ways.
“Six in the fifth place. The father’s doings create poison

Z i w g w 六五。幹父之蠱.
O ne's aptitude is praised

, y〇/ig;yw用譽 ...
Note: the word yong translated here as âptitude,Malso refers to the vessel used for offerings to the
spirits. In this case, the meaning might be closer to 4*One is reconnected with Dao through reverence to the
spiritual world.”
If one manages to obtain praise for the father's doings

yongyw幹父用譽，
One will receive Virtue

〖•办： ye承以德也
Line Six, the final line, reaffirms that correction of this corruption is not about receiving reward, or fame for
one’s efforts because it is not 压social problem found at the forefront o f public affairs. Although it can be a
tremendous undertaking, it only concerns one's internal affairs. Therefore, dealing with this kind o f stagnation does
not deal with the king, symbol o f the Heart and of the S/iert/Spirit，directly. It is only a preparatory stage， turning one
away from the Path of Demons and Gu Poisoning and onto the Path o f Spirit. Only at tiiis point： can the th e Shert/Spmt,
!.
or king, be served directly.
4iNine at the Top. He doesn't serve the king or his lord

Sh an g jin . B u sh i wemg /wu 上九。不事王侯，
Yet he is held in high esteem for his own affairs , . .

Gaos/wwg 高尚其事 ..•
But his will and determination can be the model for others
Z h ik e z e ^ m '^
In order to reach a better understanding of what Wind stagnating below the Mountain meant to the ancient
Chinese, it is necessary to know what they meant by Wind.
The Innocuous W ind: M essenger of Dao, o r Demon in Disguise

Etymologically， the Chinese word for W ind， / 哪風， portrays the burgeoning variety， / 伽凡， of insects， or
worms, chong populating the earth.655 In the oracle bone script, fen g has ^ s o been identified with birds,
especially the phoenix, which in Chinese is also called feng, but with a different character, M,.656 In general, the
ancient Qiinese thought o f birds, as they did o f Wind, as the messengers o f Heaven. In the Shang dynasty, the/eng bird
in particular was thought to be the sole spiritual assistant to Shangdi the <4Highest God/*657 later identified with
the first ancestor, and Dao itself. In its connection between the growth o f life and the creative source of all things,
Wind became further identified with the animating principle of life. In fact, some scholars relate the curling line,/an

凡， in th e /泛
/ig graph with this movemem and re-awakening of the seasonal energies of spring.’*658 In an cafly
chapter of the Zhuangziy Wind is further identified with the life force of Qi:
‘T h e universe exhales its $•， and it is named ‘wind.’’’659
In ancient Chinese tradition there were eight of these winds, bafeng emanating from the source in a
similar way as the eight spirit roads emanate from the center of the Fengshui compass. These winds are said to
penetrate die human body in ways that can be either purifying and strengthening to the mind, or toxic according to
the season and angle of attack Thus:
4tOn the & st day of the beginning of Spring, the Wind coming from the North-East is favorable.
On the first day of the Spring Equinox, the Wind from the East is favorable.
On the first day of the beginning of Summer, the Wind coming from the South-East is favorable.
On the first day of the Summer Solstice, the Wind coining from the South is favorable.
On the first day of the beginning of Fall, the Wind coining from the South-West is favorable.
On the first day of the Fall Equinox, the Wind coming from the West is favorable.
On the first day of the beginning of Winter, the Wind coming from the North-West is favorable；
On the first day of the Winter Solstice， the Wind coming from the North is favorable.’挪
In ancient texts, there were many connections between Wind and the Heart through the associations with the
Heart, especiaUy 5/i^n/Spirit, Virtue in general, and the virtue of the Heart, Li, in specific. For example:
1) In the Suwen, the earliest extant acupuncture Classic, Wind is said to be derived from SAe/i/Spirit:
“When Shen (spirit) 神 manifests (zaf 在） in Heaven， it is Wind; on Earth， it is Wood.’*661
2) Elsewhere in the Suwen, the text reveals that this Wind is responsible for the creation o f the Heart
through the generation cycle, sheng of the Five Phases:
*The east gives birth to the wind; the wind gives birth to the [phase] wood; wood gives birth to the
sour flavor; the sour flavor gives birth to the Liver, the liver gives birth to the muscles; the muscles
give birth to the heart.**662
3) In the Analects of Confucius, Wind is associated with the Virtue of the Superior Man:
uJi Kangzi asked Confucius about effecting sociopolitical order, saying, *What if I kill those
without dao in order to encourage those with daoT Confucius replied, 'You are the sociopolitical
order. Why must you use killing? If you want to be good, the masses will be good. T h td e
(Virtue) of the exemplary person (Junzi) (i.e., the Superior Man) is wind while that of the small
person is grass. As the wind blows, the grass bends/*663 *
4) In particular, this Virtue was also asscx:iated with the specific virtue of the Heart, L//Appropriateness, and
music. In ancient times Zi and music always accompanied one another. The “ritual” aspect of Zi embodied
its structure, while the ^music** aspect embodied the feeling necessary to make these artifacts of si structure
;aningful in a social context. For example， major sections of the or “Odes，” （ second to first half
of the ffirst millennium)664 contained poems, called feng IS,, accompanying the rituals originally performed
with mimsic intended to establish a reciprocal rdationship between the human world and Heaven.665
Because of this connection between the human and divine worlds, Wind was thought to be an omen or
portent of Heaven. As documented in the early Han texts excavated in Yin Que Shan, the feng/iao system of
Shang religion read winds of all kinds as signs and portents.666 Example of reading W ind^s Heaven^ portent are
also found in the oracle bone inscriptions. For example,
4<tCrack-making on the bingsu day, Huan divined: Today the wind spirit will bring an omerL,

The Twelve Spirit Points: G v l 1
*Crack-making on the xinwie day, the king divined. Tc«iay, the xinwei day, the great wind spirit will not
bring an omen•”说7
On a social level, satirical poems called âirs," another variant o f the vôxd feng were considered
acceptable ways for subordinates to criticize their superiors. Providing that these criticisms were artfully and
tactfully delivered, they could be read without giving offense. In this manner, acceptable feedback could be given,
and superiors could be infonned about their behavior, which they could acknowledge and rectify if need be. In
Chinese, the word feng is used in verbal expressions pertaining to this kind o f feedback including: fengyan
literally “wind4ike speech，’’ and meaning “idle rumors,” and we/i/eng 聞風， literally “to hear from the W ind，’’ and
meaning “to hear about 严 9
An extension o f the interpretation o f feng (H, as the feeling, or emotional side of L//Ritual/Music, construed
it with ârtistic expression," as well as feelings themselves. According to this u s a g e , i s the most irm portant
the “Six Requirements” o f poetry where it stands for mood, and the well-spring o f emotional force. According ccording to
i
Michael S u lliv an /‘when a tnood comes to life, the/e/i犮of fine writing is bom .’^670 is zdso used in several
expressions relating to a person's aspect, manner, bearing, or character. Perhaps the strongest feelings associated
with Wind are those of sexual arousal. Because Wind was connected with Qi as the animating principle of Dao,
bringing life to all creatures, it was also associated with procreation and ^being in heat/* In line with this usage,
Hexagram 44 o f the Yijing uses the image o f Wind below Heaven to indicate mating.671
What is essential to the nature of Wind is change. Wind is the messenger o f change, whether between day
and night, the variations of weather, the change o f seasons, or of activity. In fact, any new event can be thought o f as
being ushered in by Wind. Because o f this changeable nature, Wind can also be associated with confusion (**I don't
know what came over me**), and chaotic states such as unwarranted expectations from others. W hen this changeable
nature o f Wind comes in contact with feelings, especially sexual feelings, it can create an instability o f the Heart
concerning relationships. In ancient Chinese poetry, Biaofeng the <tW hirlwind,>, appears allegorically as the
force which breaks up relationships and brings torment to those who are left behind. In a Xiao Ya poem, He RensU
this kind o f “Whirlwind” appears:
4<Wliat kind of man is that? He is a whirlwind: Why does he not come from the north? Why does he not
come from the south? Why does he come to my dam(e)? He only disturbs my heart.’<72
In this poem the “Whirlwind” appears cruel as w d l as inconsistent as though good consequences could come from
his visit as well as bad. How is the Heart to know the difference? The unpredictable signification o f the Whirlwind,
with its inevitable consequences of one kind or another, led to the perception o f it as either good or bad.
In ancient China the Whirlwind could be used by either the divine or demonic realms in order to connect to
the Earth and to Man. A Whirlwind, Xuanfeng was a wind that revolved about itself. There were several other
different names for Whirlwind in ancient China* Biaofeng M S it sometimes written was an early term for
W hirlwind in pre-Han and Han texts where they were associated with spirit beings and miraculous events.673
W hirlwind chariots, Piaozhe and Piaolun were playfiil winds and the conveyances o f major deities. The
word piao M depicts a wind, fe n g JS, which is like three dogs, quan ^ playing with each other.674 Huifeng [H J® ,.
literally a wind tiiat was hermetically sealed in order to prevent escape,675 appears, according to Robert Chard,
t(in Daoist meditation as a counterpart o f the swirling motion o f the primal pneumas (yuan qi TC^,). The
adept visualizes the whirling wind moving through the body, thus achieving union with the cosmos/*676
The idea o f whirlwinds bridging Heaven and Earth is similar to the cosmological idea of the whirling vortex,咖 /2茗
from which Heaven and Earth first separated from the Original YuanqL The associations between Wind, the
chariot o f the gods, the phoenix, and conftision in a positive sense where man-made order dissolves back into the
divine, all come together in an ancient Chinese shamanistic poem called the **Li SaoMfrom the Songs o f the South,
Qici:
'1 sent Wang Shu ahead to ride before me; The wind God went behind as my outrider, The Bird of Heaven
gave notice of my comings; And the Thunder God told me when all was not ready. I caused my phoenixes
to mount on their pinions And fly ever onward by night and by day. The whirlwinds gathered and came out
to meet me, Leading clouds and rainbows, to give me welcome. In wild confusion, now joined and now
parted, Upwards and downwards rushed the glittering train.>,677

There was also a pernicious side to this portentous nature of the whirlwinds. Poisonous rains，
guyu were described along with the Biaofeng Whirlwinds in the Mozi as punishments when people went out of
alignment with the Mandate of Heaven. In other ancient texts, tiie Whirlwinds appeared with violent rains, baoyu
, ast for example, when the king went against Li and made his ritual sacrifices at inappropriate times. In the
Huainanzi, an early Daoist text roughly contemporary with the Suwenf the Whirlwinds only appear when the ruler
himself, because of his natural resonance with Heaven, is violent. In the Book of History, these Whirlwinds
appeared on a daily basis during the reigns of tyrannical emperors.678
The belief that whirlwinds were punishing agents of Heaven was derived from the earlier association
between Wind and demons where they were thought of as manifestations of ghosts.679 In Chinese, the word for
ghost, gui % , depicts the whirling of the ghost's head, xin Si, as it moves through the air,680 a phenomenon similar to
that o f a Whirlwind. In order to manifest themselves and confuse people, ghosts and demons take possession of the
whirlwinds, xuanfeng and use them as their own bodies.681
Much more frequent, however, are the records preserving tales o f Whirlwinds as miraculous manifestations
in support of guiding someone away from the Path o f Demons and on to the Path of Spirit. An example from the
History of the Latter Han dynasty, the Hou Han Shut is as follows:
(<While on a visit to the capital, Wang (Zhun, a minor official in Sichuan) cared for a young student he
found desperately ill in an inn. Wang complied with the student^ dying request that he use the student's
gold to arrange a funeral and burial, and rather than keeping the remaining gold for himself, he left it
beneath the coffin. Many years later a Whirlwind (xm伽/en裒旋風） snatched an embroidered coverlet from
the family home of the deceased student, carried it to the next coimtry, and dropped it at W ang's feet, thus
setting in motion a train of events which led to Wang's generous deed being made known to the student's
story the Whirlwind interferes with the mechanical course of events to reward moral behavior,
age, the Wind is also the messenger of Heaven which brings to someone the blessings or retribution of
In order to interpret the varied symbolism of all these aspects of Wind in terms of the stagnation described
in Hexagram 18 of the Yijing, and its significance to G vl 1, it is useful to reduce it to four basic categories:
1. The Animating Principle Of Life,

2. Heaven's Messenger,
3. Emotion, and •.
4. Demonic Forces
“Demonic Forces” could be defined as “any thought, feeling， concept, or action that separates one from the universal
whole, and follows the principle that lthe greater the separation from the universal whole, the greater the demonic
tendencies become.’ ’，
Four Categories of Wind

1 Animating principle of life Animating Principle of Life
Eight Winds/Spirit Roads o f Fengshui Compass
Derived from S^n/Spirit in the Suwen
Responsible for Creation o f Heart in the Suwen
Associated with Virtue in the Analects
Associated with Li Through Music
2 Heaven’s Messenger Heaven’s Portent
Spirit Beings and Miraculous Events
Counterpart of the Yuanqi
Achieving Union with the Cosmos

Chariot of the Gods

Miraculous Manifestations
Ways for Subordinates to Criticize their Superiors
Punishments for Loss o f Mandate of Heaven
3 Emotion Well-spring of Emotional Force
Sexual Arousal
Changeability
Confusion
Instability o f the Heart Concerning Relationships
4 Demons Manifestations o f Ghosts
The single quality that holds all o f these characteristics together is the changeablity o f Wind. It is
constantly changing in teims o f the Eight Directions as well as between Heaven and Earth. One can never tell for
sure what the Wind will bring from one moment to the next. It cannot be controlled! In this way the Wind also
symbolizes the various states of change that the Book of Changes, Yijing, is built upon. Because o f the instability
that constant change can bring, Wind tends to emphasize one of the principle ftinctions o f the Heart, that o f the
control of the king or emperor. The king or emperor is in control o f the entire land in the same way that the Heart is
itrol of
i control or the entire Body/Mind.
body/M ina. The 丄he way that the king or emperor handles
handies this function is what determines thetht
ature o f his virtue, i.e., Li, his ability to remain appropriate in his role o f harmonizing Heaven, Earth, and Man.
The Confucian perspective on the L i function o f the Heart in ancient times was one o f control, or effort,
youwei They thought that only through this effort could the Four Classic Virtues be achieved. sved. In co
contrast, the
Daoists took the opposite perspective that effort/control only served to separate humans from their ieir source iin Dao.
Therefore, the Daoists advocated effortlessness, wuwei in order to better attune themselve：es with the
spontaneity, ziVvaw 自然， o f Dao. In reality， the Confbcian and Daoist app] r like Yin ai
determine the well-balanced coordination o f effort and effortlessness that define Li. Effort provides a structure for
“ritu d ” in order to both embrace the repetition of daily life and keep one’s mind focused on the task at hand- The
spontaneity of effortlessness provides die feeling for the “music” si&e of “ritual” so that the spiritual qualities o f
Heaven can be brought to life.
These spiritual qualities o f Heaven are symbolized by Wind. They come from the center of Heaven in order
to animate life on earth, and resonate with the human Heart and its associations. These influences continue to
descend from Heaven in order to guide one onto the Path o f Spirit. W hen they are ignore i, and the inner voice
v of
the Heart， in spontaneous and appropriate response to these influences, is not heard， they stagnate and becc toxic,
like the Gu Poison. The more one ignores this inner voice, the fainter it becomes. The fainlte r the inner voice
becomes, the louder the voices of others become, and the easier they are to follow. Wh<ten 〇] person uses his
ôice** to manipulate another, the manipulator becomes a demon to the spirit o f the one he manipulates, This
situation is similar to the ancient definition for demons and ghosts, gui ^ where the ancestral spirits of one's own
family arc Shen/Symt to them, but gui, demons and ghosts, to the family o f someone else. In other words, the
concept o f spirit and demons is relative to the perspective of the one in control. If a person is in control of
themselves, they are said to have Shen/Spixh. If that same person is in control of someone else, it can be said that
they are a demon (or an angel if that person has a real need to be controUed). Conversely, if someone else is in
control of that person, it can be said that he is possessed by demons. This is when the point is reached that one
follows the voice o f another to a greater extent than one follows the inner voice of one's own Heart, This condition
is one of the decay o f spirit represented in Hexagram 18 of the Yijing, "'Gu Poison/* where thei animating principle of
life goes unheard. Instead of being expressed, it is allowed to fester within.
Path o f Spirit/Path o f Demons

Listens to Heart Ignores Heart
| Path o f Spirit Li Path o f Demons |
Listens to Heaven Ignores Heaven
The way that the Heart inteiprets the influences coming to one from Heaven is through images, thoughts,
feelings, concepts, and intuition. These interpretations can be said to stagnate when, rather than aiding one in
achieving a perspective of harmony and unity between Heaven and Earth, they only create further separation. This

The Twelve Spirit Points: G v ll
puts a strain on the physical Heart that it will not always be able to bear. Unless changed, these psychic disturbances
of the Heart will eventually reach the physical level and create organic disease.
Stagnation o f this Wind also results when the emotions are not able to be transformed into their
corresponding virtues. According to Mencius the stagnation of the Four Seeds would prevent them from developing
into the Four Classical Virtues. In the same way if the anger o f the Liver cannot be transformed, the seed o f
compassion cannot be felt and actualized, so that the virtue /?e/i/Humanity will not develop. If the grief o f the Lungs
cannot be transformed, the seed of shame and disgust cannot be released, so that the virtue
Fi/Righteousness/Morality/Universal Justice will not develop. If one cannot discriminate between the personal will
and the Will o f Heaven, there will be no Z/iZ/Wisdom. If one seeks Joy to the extent that one has no respect for
others, the seed of the Heart will not develop into Li/Appropriate Behavior.
As 4iSpirit Road," G v ll represents the transition whereby the 5/i^/S pirit becomes established in its physical
residence within the Heart, a process symbolized, by the deceased emperor now become ancestor. The
S/ien/Spirit/emperor originated from the ancestors, i.e„ the spirit world, Heaven, and Dao, only to return to it after
death. The resting place of the Shen/Spmt as ancestor is the tomb, lingy which symbolizes the Heart surrounding the
5/i^n/Spirit where it resides according to the Daoist principles o f non-action.
In contrast, the place of action for the Shen/Spint as ancestor is the Ancestral Hall, Shentang where
the 5/i^/i/Spiiit guides the family on earth as it guides Uie Body/Mind in life in accord with the Will o f Heaven.
According to the religious and political structures o f its day, the Spirit Road makes a connection between the
Ancestral Hall and the tomb. In acupuncture the Spirit Road symbolizes one's connection between Dao and De
within the non-active and active polarities o f the sacred realm. G v ll first connects to Dao, and then manifests the
realizations it attains through the moral force and charismatic power o f De.
The names o f the acupuncture points use the Spirit Road, the tomb, the Ancestral Hall, and the Que Pillars
to describe the inner terrain o f the Body/Mind. 4tSpirit Road^ is the name given to G vl 1, The 4<Great Tomb/* Baling
^ ：|^ , is the name given to P7, the Source point o f the Pericardium or Heart Protector, which surrounds and protects
the •S/ien/Spirit in the Heart. The “Ancestral Hail,” SAe/ztort衮神堂， is the name given to two other acupuncture
points，B39, the “Outside Shu Point” of the Heart， and Gv23, also called the “Hall o f Light,” Afz’wgto叩明堂， where
the emperor greets the world from the sacred perspective of ritual balance and harmony. B39, as the **Outside Shu
Point” of the Heart, deals with the emotions of the Heart, joy and pleasure, 喜 . Both B39 and Gv23 use the name
Âncestral Hall** to convey different ways in which the Shen/Spint connects to worldly life. As we have seen before,
the 0 此 Pillars are used in the names of Cv8, the “Spirit Pillar，叫此神闕， where the S/^rt/Spirit enters the body;
K18, the “Stone Pillars，” 石闕， where the S7ie«/Spirit enters the upper abdomen as sacred “region” of the
Heart; 0 1 4 , “Citing the Pillars，巨闕， which aligns the S/ien/Spirit in the upper abdomen as sacred “region” of
the Heart with the Heart itself; and lastly B 14, the “Pillar Shu,” Qw灯/zw 闕愈， which surrounds and protects the
Shen/Spmt at its final resting place in the Heart.
W hen Dao and De become congruent through the central function o f the Heart, the virtue of the Heart, Liy is
in “control.” When there is Lf， there is peace of mind， accord between the inner and outer worlds， and harmony
between one's personal will and the Will of Heaven. Correctly centered within the Heart and between the poles of
action, youwei and non-action, wuwei one spontaneously fulfills the Mandate o f Heaven given to one at
birth so that Heaven rains down its beneficent influences which both extend one's longevity and protect against
injurious influences. *
Yin-Yang Polarities o f the Spirit Road

Tomb Ancestral Hall
| Non-action | Dao | <= Spirit Road 4 => | De | Action |
P7 G v ll B39/Gv23
Indications corresponding to an imbalance o f Li are concerned with factors of âppropriateness/* i.e., being
in the right place at the right time. When the “appropriateness” o f Zi is out of control there can be disorientation,
anxiety, fear, and hysteria.683
The Shen/Spint is dependent upon Li for it to be securely housed within the Heart. When the Shen/Spiiit is
securely housed within the Heart there is a sense o f “presence” that allows one to adequately witness events. If this
security endures， the S/ien/Spirit is able to extend this “presence” into the past and future in order to recall and
predict events. Memory is a co-function of this “presence” of the S/ie/z/Spirit and Heart Blood. If one is not fiilly
present, then that moment will not be able to be recalled. Therefore, G vl 1 is an important point for problems with

memory such as poor memory, forgetfulness，684 absent mindedness， muddledness， and memory loss， especially when
this is due to a deficiency of Heart Yang or Shen/Spint.
When there is a lack of Z)e， indications can include meekness and timidity.685 In this case there is a lack of
personal power and charisma necessary to propel one fully into life. The principal indication corresponding to the
lack of connection to one's source in Dao is neurasthenia which can result when one cannot receive empowerment
from one^s source. Neurasthenia ties in with the alternate name for G vl 1, the 4tSoIid Organ S h u ^ Zangshu
due to the intersection of the Governing Vessel here with “Spirit Road,” a major point of the Heart. The Governing
Vessel directs the organic activities within the Heart Shen. The Heart supervises over the Zang. This combination
energizes the solid organs in general, and is used for conditions of solid organ deficiencies such as neurasthenia.
Psycho-emotionally, indications for G vl 1 are derived from a split between the desires of the Heart and
whatever Heaven presents in its attempt to align one with their proper Destiny. In this case there will be delusions
about reality, incorrect assessments, and false ideas.686 What this person sees of the world is not so much the world
itself, as his own delusionary perspective projected on to it.
Another less extreme way o f defoiing these ^delusions** is the excessive verbal baggage o f the mind. Here
the 5/ie«/Spirit is not properly anchored in the Heart so that the Heart/Mind cannot tell the difference between the
false' and the real. In the function o f the S/i^n/Spirit to appropriately integrate one's inner world with outer reality, it
can sometimes seem safer to ding to a mental assessment of the world than to be in the world itself. G vl 1 can help
to fcut through these projections so the world can be more clearly viewed as a safer place. On the other hand, G vl 1
can also empower one from the perspective of being in the here and now so that create fresh ideas and new
perspectives can be created. The “centering” ability of G vl 1 can help to overcome the manipulative invasion
resulting from the domineering opinions and control of others so that one can think for themselves and formulate his
own ideas.
If one cannot create an appropriate conceptual understanding of himself in relation to their environment, if
one cannot get a perspective on himself and their situation that will properly guide them, a breakdown occurs
conceming the balance between action and non-action, youwei and wuwei M M - In case, consideration (an
aspect of “trying”） and spontaneity cannot find their appropriate balance, Yin and Yang lose their harmony to the
degree where they separate and become extreme. If one is spontaneous when it would be better to be considerate,
the spontaneity degenerates into acting out and puts a person into situations he will later regret, chou l^ .687 ^Regret**
is a feeling that ironically leaves one^s Heart with the feeling of compression, literally the encircling, zhou )§, of the
heart, xin ^C,'.688 But, if one is considerate when it would be better to be spontaneous, the consideration degenerates
into a neurosis developed from a missed opportunity. The result is the feeling of disappointment^ 悲喃， where
one sobs with grief,689 This feeling is characterized by an opposition,/^/ to the normal centered expansion of the
Heart, xin ^C*s690 and is expressed through mourning, ti D®, i.e,, losing control, di of what comes out of one's
mouth, gou P . 691 This feeling is also ironic in that the lost control of the Heart originates from overcontrol, i.e.,
excessive ^consideration/' This extreme unbalanced condition changes here to its opposite where the 5Aen/Spirit
“doesn’t know what to do.” It has abdicated its authority as emperor, and therefore lost its connection to Heaven.
In conclusion, it is interesting to note the similarities between the Three Woims o f ancient Daoism to the
Three Lords o f Materialism in Tibetan Buddhism. These are the Lord of Form, the Lord o f Speech, and the Lord of
Mind which correspond to the delusionaiy possibilities of thoughts, feelings and conceptions. According to
Chogyam Rinpoche,
'T h e Lord of Form does not signify the physically nch and secure life-situations we create per se. Rather it
refers to the neurotic preoccupation that drives us to create them, to try to control nature. . . so we cling to
our pleasures and possessions, (fearing or forcing) change.
The Lord of Speech refers to the use of concepts as filters (i.e„ excess baggage o f the mind) to screen us
from a direct perception of what is.
The Lord of Mind refers to the effort of consciousness (X/«/Heait/Mind) to maintain awareness o f itself. . .
Ego is able to convert everything to its own use, even spirituality. . . If we become successful at
maintaining our self-consciousness through spiritual techniques, then genuine spiritual development is
highly unlikely. Our mental habits become so strong as to be hard to penetrate. We may even go so far as
to achieve the totally rfem卿 state of complete ‘Egohood• ” 桃

The Three Lords of Materialism are like the Three Worms in poisoning the Heart/Mind, and turning one
away from the Path of Spirit to the Path of Demons which Chdgyam Rinpoche calls “Egohood.” Ch6gyam
Rinpoche^ modem expression of ancient wisdom defines the Path of Spirit in a way that is wholly in accord with its
ancient origins:
(iThe spiritual path is the process of cutting through our confusion, of uncovering the awakened state of
m ind. . . In meditation practice we clear away the confusion of ego in order to glimpse the awakened state.
The absence of ignorance, of being crowded in, of paranoia, opens up a tremendous view of life. One
discovers a different way of being.’*693
Opening up a new way of being is the highest function of G vl 1, the spontaneity of the Shen/Spmt. It helps
one to let go of self-concepts associated with the delusion of separation, and aligns one more accurately with a larger
sense of self in harmony with, and co-creator of, the world. The struggle to exist sometimes results in one forgetting
who one is. Gvl 1 leads directly into the Heart and the 5/ie«/Spirit for the purpose of communication with the inner
self. This recall, indeed, leads to a 6tdifferent way of being,Mbased on the fact that we can remember who we are.

K25 “Spirit Storehouse” S/ie/icanp 神藏
Grounding in the Heart

K25 is located on the upper chest at the two sides of the breastbone, and between the second and third ribs
just below the manubrium. On the right side of the chest, this location would be at the upper edge of the heart
organ.694
The name of K25, ^Spirit Storehouse,5, represents the third and final stage o f the Twelve Spirit Points where the
Shen/Spmt is firmly established within the Heart, and properly ''stored away.** This establishment in the Heart is
reflected by the Chinese word cang used in the name of K25 which means 4tto store away/* Pronounced as zang,
this character means “a storehouse，’*695 and written as 臧， means “good，” “right,” and “generous,*696 The difference
being the addition of the cao or <tgrasst, radical added to the top of the character zang These _
qualities-goodness， rightness, and generosity-are also qualities of the Heart when the iST^rt/Spirit is properly
established in it, as it is here at K25. ,
The Chinese root word zang provides the meaning fundamental to the derived word cang used in the
name of K25, meaning <4to store away.** Zartg ^ describes the action of storing and helps define the quality of that
which is stored. These aspects are represented through its etymological depiction of the compliance of good and
faithful ministers of state, chen £ , 697 ready with their strengtii,y/ J] t and lances, guo "^：,698 to serve their masters.699
/ / ^ plus guo plus chert E equals zang The grass radical, cao, added to form the character for cang ^
denotes that the protective function of zang ^ is concealed from normal view, literally <(covered over in grass/* and
in a state of latency and inactivity.700 Something like the sharpened sword kept in its scabbard, cang ^ implies that
there is something precious and powerful stored away here in preparation for further action, an action that will take
place at a latter time.
The storing of the Chinese word cang implies the storing away of something in the earth through
hibernation.701 In fact, the Yijing associates this <4storing away/* zang with the trigram Earth, Kun;

*XThe trigram) Gen (Mountain) symbolizes stopping (zhi i t ) .

(The trigram) Dui (Lake) symbolizes communication (shou |ft).
(The trigram) Qian (Heaven) symbolizes the ruler (jun ^ ) .
(The trigram) Kun (Earth) symbolizes storage (zang ^ ) / ' 702
In the îanwen** (Heavenly Questions) section of the Chuci (The Songs of the South), the word cang means
ustored treasure.,,7°3 An example from ancient Chinese history would be that Uie New Moon, a treasure from
Heaven, was considered to be stored, ccfrtg 藏， by the emperor in the Hall of Light， Mfwgton容明堂• The Hall o f
Light was an imperial ancestral temple used only by the emperor. As Son of Heaven, the emperor ruled the world
through his supreme spiritual authority from the Hall o f Light. The storing away of the S/ien/Spirit in the Heart
follows the meeting of Heaven and Earth. The 5/ien/Spirit comes from Heaven, represented by the trigram Qian, and
is the ruler, jMrt of the Body/Mind. The Earth, represented by the trigram Kun, stores the 5/ie«/Spirit away. The
location in the human body where this storage takes place is the “Spirit Storehouse，” K25. Related phrases
compounded with the Chinese word cang ^ reveal the latency with which the Shen/Spiiit rules within its
establishment in the Heart. These are: cangfu i(to conceal, or hide;Mcangxing <4to become invisible;),
藏身： “to hide oneself;” can私Ziert c/iw 藏身之處： “a hiding place;” az/i利 / •藏器待時： “to store
up a thing against the time it is needed,,,704 literally to put something in a dish, cangqi ^ ^ , 705 and wait for the right
opportunity, daishi ^ B ^ .706 In Chinese philosophy this latency of the ruler and, therefore, the S/iew/Spirit in the
Heart, is called wwwe/ 無爲， “to rule without ruling” and “to act without acting,” and has to do with the effortlessness
and spontaneity of being natural, as well as the balance between control and spontaneity which is one of the more
important psycho-emotional functions of the Heart.
The reason that K25 represents the establishment and storing of the Shen/Spiiit in the Heart is because K25
is the main Kidney meridian point where the Kidneys leys and hHeart meet. The Shei t is assisted in the task of
remaining in its storehouse at the Heart by Kidney Water and the /zng/Essence Kidneys. Kidney Water keeps
the Fire of the Heart, represented in this case by the 5/ze/z/Spidt, from floating away. At the same time, the Heart and
Kidneys share similar functions of the same meridian, the Shaoyin, in acupuncture. This is to mobilize the
interaction of //w^/Essence and SAen/Spirit for the fulfillment of Destiny. Therefore, the establishment of the
follows the course of the Kidney meridian at the level o f the chest. At K25 it reaches the level o f the
Heart where it can be stored away.
God of the Center

This ^lever5of the Heart is horizontally aligned with C vl9, an acupuncture point located on the center of
the breastbone in between the two K25's. C vl9 is also directly related to the Heart through its name, (*PurpIe
Palace,” 紫宮， Si Maqian, in TVie 〇/ / / &吣ry said that the “PurplfrPalace” simultaneously represents the
Pole Star where the god of the center, Taiyi , the t4Great O ne/' resides in Heavens and where the emperor and
his family reside on Eartk707 The “Puiple Palace” is also the place of residence o f Shangdi 上帝， the “High (or
First) Ancestor/* The emperor, of course, is the symbol of the S/ien/Spirit in the Heart. K25 is where the S/jen/Spirit
is centered within the Heart， a place where it creates congruency between the profane affairs of mundane life upon
the Earth, and the spiritual requirements arising from the Mandate of Heaven above, and stored within the Kidneys
below.
Taiyi is the Han Dynasty deity who represents the source from which all things come, and from which
emanate Yin-Yang, the Five Phases, and the myriad things including the Five Zang |j | (solid organs) within the
human body. The Huainanzi first describes how the Original Cosmic Yuanqi split into Yin and Yang,
Water and Fire， Moon and Sun， etc.708 The sect o f Daoism developed this idea into the
Doctrine of the Three Pure Ones. These are Taiyi, along with God and Goddess as representative of the male and
female principles, and are bom directly out of the universal Yuanqi from the Great Dipper, and reside
microcosmically in the Three Z?£z/ma/is.709 Although these deities were ascribed to each o f the Three in
different arrangements at different times of their historical development,710 the reference here is of the source Yuanqi
and Taiyi to the Shaoyin meridian of acupuncture and the Middle Dantian. The principle behind this perspective is
that Yin and Yang, Water and Fire differentiate from the pre-polarized source-in this case TaiyL This reference to
Taiyi at the Middle Dantian indicates a level o f balance between the arm and leg, Fire and Water aspects of the
Shaoyin that allows for the Spirit of Cosmic unity to become manifest within the human chest and Heart, and to
allow for this center to communicate with his material essence，i.e” 刀/^/Essence so that Destiny， stored away in the

Kidneys and representing the Former Heaven or prenatal world, can meet with the Shen/Spint stored away in the
Heart. Through this meeting, Destiny can be fulfilled and spirit can manifest fully on Earth.
Indications
K25 can be used when the S/*^/i/Spirit needs to be strongly anchored within the Heart. This situation can
take the form of either calming the SAe«/Spirit when it is overly involved with distracting events from without, or
nourishing it from within when the pressure of the mundane world is too much to bear. This reprieve helps a person
temporarily hide away from life so they can generate the spiritual strength and perspective necessary for another try
at the world. K25 calms anxiety and mental restlessness due to Kidney Deficiency.711 It nourishes the Shen/Spint by
keeping it in a state o f latency so that it can achieve this restorative perspective, and keep it from wasting itself away
on non-essentials until it does. K25 helps with desperation, fear, and starvation o f the Shen/Spixit,712 as well as the
abhorrence of living and despair that can result when the inner and outer worlds are out o f alignment with any
balanced perspective.713 K25 helps to ground the Heart so that the intangible movements of Destiny bubbling up
from the inner depths can be more easily perceived. It also helps to stabilize the Heart so that these movements can
be carried into life experience with more certainty. This is not the certainty o f scientific prediction, but more the
conviction of the self-assured.

Gv24 “Spirit Courtyard” SAiei?f/叩趣麽
Descent and Return of the Shen/Spirit

Gv24 is located on the center of the forehead, half a body inch above the natural hairline. The primary
association of this point with the 5/i^/Spirit is in terms of the Upper Dantian and the Yellow Court, huangting
“Yellow Court” is a tenm used in Chinese alchemy for the locus of elixir formation and transformation/14 where it
forms the center of each of the Three Dantians. The: three areas are two-way stations where Heaven manifests as spirit
within the material realm of the human body and, simultaneously, where aspects of the human body, i.e., the
//n^/Essence, Qi, and Shen/Spmtyreturn to spirit
The Lingbao sect of the Daoist religion describes the materialization of spirit in the Three Dantians where
Universal oneness becomes a trinity of gods residing in the human body.715 The first manifestation of this
materialization is that where the Original Yuanqi j t divides into what is called the 'Three Originals,Msanyuan H 7C,
or the 4Three Ones/' sanyi H —, and are aspects of the Three Powers of Heaven, Earth, and Man. These three take
the form of three spirits，从你神， or gods of the body.716
In Daoist religion there are different versions of the spirits residing in each of the Dantians. Different
variations of the spirit for the Lower Dantian include the 4<Heavenly Sage Jade Dawn of the Golden Gate/f the
Yellow Emperor, thought to be the perfect human expression of the Daot or the Im Immortal Embryo Different
vanatioi s of the spirit for the Middle Dantian include the Jade Emperor which represents the Dao in its sustaining
and prortecting
彳 function, Laozi, who is thought to be an immanent snt expression of the Dao, or the “Perfected*”
Different variations of the spirit for the Dantian include the ^Heavenly Sage of the Original Beginning,a
personification
:ation of the Dao as origin， the “Heavenly Sage of the Original Beginning,” or the “Infant.”717
Divine Expressions of the Three Dantians

Upper Dantian 1. “Heavenly Sage of the Original Beginning” （personification of the Dao as origin)
2. “Heavenly Sage of the Original Beginning”
3. The “Infant•”
Middle Dantian 4. Jade Emperor (Dao in its sustaining and protecting function)
5. Laozi (an immanent expression of the Dao)
6. The “Perfected.”
Lower Dantian 7. “Heavenly Sage Jade Dawn of the Golden Gate”
8. Yellow Emperor (perfect human expression of the Dao)
9. Immortal Embryo
The divinization of the Three Dantians in daoist religion is complimented in Daoist alchemy by the spiritual
transformation of the physical body at the level of the Three Treasures, This takes place through four successive,
stages. In the Lower Dantian the essence of the physical body as JingfEsscnct is transformed to Qi; in the Middle
Dantian the Qi is transformed to S/i^«/Spirit; and in the Upper Dantian the Shen/Sphit returns to the Original Yuanqi
and the emptiness from which it came.718 Another way of looking at the transformation of the Three Treasures in the
Three Dantians is according to the liturgy of the Lingbao Five Talismans. Here Metal and Water, representing the
most Yin and, therefore, most physical of the Five Phases, are refined into Jing/E&scnct in the Lower Dantian; Soil
is refined to Shen/Sphit in the Middle Dantian; and Wood and Fire, representing the most Yang and, therefore, most
spiritud of the Five Phases, are alchemically fused into Yuanqi in the Upper Dantian.719
These two materializing and spiritualizing directions are symboli^d in the name “Yellow Court.” According
to the Baf 灰抑尸 77ie 如 the 77/1裒庭 is a “hall at the centre of the four directions” which is in
ch虹 ge of “outward-pointing affairs.”720 In contrast， the “Yellow” of “Yellow Court” refers to ‘"the centre of heave队 of
man* and of the earth，” and is in charge of “inward-pointing affairs ••• Therefore it is called yellow hall_’’721
In Chinese meditation texts, these two contrasting movements are called Hunhe 4<Unitive Fusion/1and
Fenhua ^Transformation by DivisioiL>, According to Isabelle Robinet, Hunhe îndicates the movement of return
or of ascent to the One,Mwhile Fenhua (irefers to a movement of descent.. . .. and of multiplication which proceeds fifrom
heaven down to mankind.’’722 Robinet coi叩 ares these two movements “to to exhalation and inhalation, and to the yang
movement of expansicoi which makes the world and the;yin yin movement of contraction which reabsorbs the world.”723
This divine breath emerges from the bowl of the Dipper724 and returns to Taiji at the North star.

In the body this ^re-absorbtion** takes place in the Upper Dantian, or Upper Yellow Court, which Wu
Chengzi， in the Inner Chapters of 77^ Himdred gaesft’o/iy, identifies with the M 而 n 泥丸 Palace.726 The Mw伽 is one
of the Nine Palaces of the Upper Dantian located in the center of its Five Lower Palaces, and equivalent to the Dantian
Palace itself.727 According to Maspero, the Upper Yellow Court 4<is guarded by pavilions where divinities dwell.
Entirely outside, the two ears are like pavilions of drums and bells, from which (these) arriving visitors are
announced."728
Secular and Religious Use of the Courtyard

The courtyard, ting as an architectural unit in China is as old as the early Bronze age and the Shang
dynasty. Courtyards were the center of rectangular walled compounds incorporating a main south gate, interior
galleries laid out against the walls, and an elevated main hall at the rear of the compound. This type of layout is
often mentioned in ancient texts as the site of large, often ceremonial gatherings.729 Within this complex, the tang ^
is the Main Hall, while the •室 is one o f the rear chambers.730 In some cases these “gatherings” were of an official
nature, as where the courtyard became the office, yamen fpjP^, of a county magistrate, as opposed to the^w IfJ which
was the popular name of the office of a provincial governor.731 Basically, the "/ag/comtyard is an all-purpose room
witliin a hoxise, in direct contact with all the other, more separate, rooms which were used for special purposes.
According to Porkert, **it is also used as a temporary waiting room for visitors, or for the temporary storage of
objects.”732
The architectural principles of the r'/rt^/courtyard create discontinuity in space by separating the inner from
the outer to forni a relatively independent space which is enclosed from the outside world, yet open at the top and
bottom to the influences of Heaven and Earth. These principles formed the basis from which ancient Chinese
temples were constructed.733
The or “Spirit Courtyard，” is a specific example o f a Chinese temple used by individual
households as an altar to worship ancestors and, in modem times, the spirits of a local area.734 In ancient China, the
importance of the Spirit Courtyard was halfway between the domestic altars and the Main Ancestral Halls, citang
祠堂 .735 According to H.G.H. Nelson，
(tthe zhengwu IF 屋 is the house with the ancestral tablets, the shenting is the zhengwu for all those who
install their ancestors there， rather than in their own houses.’’736
In other words, the Shenting is a temporary place of worship. Seven generations have to pass by before a full-
fledged Ancestral Hall can be built. If a family moves, the Shenting takes the place of the Ancestral Hall until the
prescribed period of time comes when they can build one.737 According to H.G.H. Nelson, **in modem times
may refer to a subsidiary ancestral hall.，，738
Architectural Terms Used in the Names of Acupuncture Points

These three terms n'rtf/courtyard, to/ig/hall, and ^/(//chamber are also used in the names o f several
acupuncture points. 0 1 6 , located on center of the sternum， is called the “Central Courtyard，” ZAot客" 叩中庭，
where the after its departure from the main vessel at K21 diffuses through the diaphragm into the
“Central Courtyard” area of the chest below the Heart. K21 is located only half 汪body inch iateral to Cv 14, the
Mw/Collection point of the Heart, a main point for the Heart, itself located square in the center o f the upper quarter of
St44 is another “Courtyard” point’ the “Inner Courtyard，’’ 价裒内庭 . St44 connects with Cvl8 through
Stl8 which is located inunediately lateral to C vl6 and K22, below each nipple, and between the ribs of the fifth
intercostal space. Stl8 is titled the t(Great Luo (i.e., Connecting Point) of the StomachMwhere the Ancestral Qi,
Zcm容仍•宗氣’ from the “Center o f the Chest” at C vl7 passes out from the chest and into the Stomach meridian， and
where Body Ruids, Jinye circulating upwards from the Chongmai, penetrates the chest.739 C vl8, as the
^Central Courtyard,Mrepresents the Courtyard as reception area to the main area of the Heart itself within the chest.
St44 represents the state of Qi flowing in and out o f this area, hence its name, i4Inner Courtyard/* a variation of the
name of Cvl6.

The Qi in this area expands and contracts with the respiration of the Lungs, in the same way that it does at
Gv24 with the respiration o f the universe at large. Gv24 is called the “Spirit Courtyard.” Where Cv 16 and St44
represent the Courtyard o f the Heart organ, and the establishment o f the Shen/Sphit in the Heart. Gv24 represents
the Courtyard of the SAen/Spirit where it extends into the world beyond the body, i.e., worldly life and the return to
The word shi g is used in the names o f B47, and Cv4. Cv4 is one o f the five Mingmen Dantian points, and
is located on the centerline of the lower abdomen, two body inches below the navel. B47 is located on the sides of
the lower back, three body inches from the space between the second and third lumbar vertebrae and the point Gv4,
the main point of 枕， or “Gate of Destiny.” Since both of these points are located in the lower section of the
body, i.e., below the navel, they correspond to W ater in the Five Phases and the northern direction where the shi
chambers o f the courtyard complex would be located archetecturally. Cv4 and Gv4 are both Mingmen points and
related to the Kidneys and Water in the Five Phases. Therefore，B47 is called Z/hs/h 志室， the “Chamber,” or “Altar
of Will,,s Will being the Spirit o f the Kidneys; and Cv4, a very important point with at least two dozen different
names in Chinese， is called W 血室， the “Chamber,” or “Altar o f Bloixi，” in reference to the uterus and
menstrual cycle. The Kidneys control the genital organs.
Since the fan玄 is the Main Hall of these compounds， it represents a more important area in the Body/Mind
when used in the names of the acupuncture points. At Cvl7, located in the center of the chest between the two
nipples, it is the t4Hall of the Thorax, Xiongtang 9®^, where the Ancestral Qi is located. Cvl7 is the M«/Collection
Point of the Pericardium, or Heart Protector. In conjunction with the Ancestral Qi, it helps to surround and protect
the Heart and stimulate the circulation of Qi and Blood.
C vl8, located one rib space above C v l7 , represents a deeper area o f the Heart space in the chest. Thus, it
is called the “Hall o f Jade,” 玉堂， in honor o f the S/i抓/Spirit established in the Heart as ruler. Jade， yw 玉 ’ is
a symbol of the ruler, wang 3E- Their written characters are almost identical. The word jade is exactly the same as
ruler with the minor addition of a single dot which represents a piece o f earth. Jade rules the mineral kingdom as the
king, wang9rules the human. The word wang depicts the unification of Heaven, Earth, and M an This is represented
by the three horizontal lines o f the character, and the single vertical line running through them all.
B39, located between the shoulder blades three body inches from the fifth inter-vertebral space and the
acupuncture point G v l l ， and Gv23, located in the center of the forehead， only a half body inch above Gv24, are both
called “Spirit Hall，” 茗神堂. The “Spirit Hall” is the same as the “Ancestral Hall” where the deceased
ancestors were worshipped. As acupuncture points, these two are, therefore, primary points for the SA^/i/Spirit.
More specifically, the f/n^/courtyard can be an audience hall where one goes to see the emperor.740 According to
Henri Maspcro,
44just as earthly officials are received in the courtyard which comes before the second hall o f the (Imperial)
Palace, so the Divine Immortal Officials and Real Officials are received in the courtyard before the second
cubicle o f the Palace.”741
Therefore, Gv24 is the Audience Hall where people gather for reception by the emperor, while Gv23 is the ’
，
cosmological temple where the emperor conducts his ritual sacrifice and greets the world in all o f his ceremonial
regalia in full balance and the power o f his position as ruler. 1
The last TangfHall point is L5, located on the inner crease o f the elbow on the thumb side of the tendon.
One o f the names o f L5 is “(ihost Hall,” G w to叫鬼堂 . Spirits and ghosts have a similar derivation. At the
Ancestral Hall the Shen/Spints o f the dead are worshipped and offered food in order to secure their blessings. At the
4tGhost Hall/* food is left to the wandering ghosts, which are spirits with no one to worship them. Rather than risk
the ill-fortune that could befall one if these ghosts aren't fed, they are left food to placate them. Psycho-emotionally,
these ^ghosts" could symbolize negative thoughts and emotions that are both unassimilated and unreleased. They
represent incomplete relations to other people, and bother people with worries and regrets.742 This type of person
can cry easily, or be overwhelmed with sobbing and grief,743 which can degenerate into mental disease or madness.
Pre and Postnatal Junction

The Spirit Courtyard as a temporary altar for the 5/2^/2/Spirit symbolizes the conjunction at Gv24 between
the pre and Postnatal Qi. Energetically, the placement of food at the ancestral altar in order to honor the dead and to
entice them back to earth so that their blessings can be received represents the Postnatal Qi brought into Gv24 by the

Three Leg Yang Main Meridians and the Three Leg Yang Tendino-Musculo Meridians. Gv24 is a Meeting point of
the Three Leg Yang Main Meridians, the Three Leg Yang Tendino-Musculo Meridians, and the Yang Weimai.144
Gv24 connects with the Bladder meridian via B3 which is located only half a body inch lateral to it; and with the
Stomach through St8 which is located at the outside comer of the forehead.745 in turn， establishes the
connection to the Gall Bladder meridian, as well as the Three Leg Yang Tendino-Musculo Meridians and the Yang
Weimai through G13 which is located a half body inch below St8 and three body inches lateral to Gv24.
A natom ical R elationship Between the C onnecting Points o f Gv24

St8 St8
<=G13 ^=B 3 <=G v24=> B 3=^ G 13=>
Postnatal Qi enters Gv24 through the Three Leg Yang Main Meridians, and the Three Leg Yang Tendino-
Musculo Meridians, and meets Prenatal Qi carried in there by the Governing Vessel and the Yang Weimai. All of
this Qi is Yang. It gathers here at Gv24 prior to its unification at the Mingtang of Gv23 which represents the Main
Ancestral Hall, Shentang.
This junction is implied in the secondary name of Gv24,尸吵髮際，which means “Hair Junction.”
Anatomically， this name simply refers to the location of Gv24 half a body inch past the natural hairline in the center
o f the forehead. Fa means the hair of the human head,746 and ji means boundary, angle or juncture.747 However, on
a deeper level the name <4Hair JunctionMalso refers to the conjunction o f pre and Postnatal Qi which converges here.
In Chinese, the word ji ^ denotes the boundary,/« ^ , between Heaven and Earth, or Life and Death748 which takes
place in ritual sacrifice,^ On one side this boundary is the Heavenly realm and the Prenatal Qi, and o a the other,
the world of man and the Postnatal Qi.
As Fajiythe uHair Ju n ctio n ,G v 2 4 is the boundary between the Yin and Yang areas of the Head, In
acupuncture theory, the Yin and Yang areas o f the body arc distinguished by the areas that normally have hair and
the areas that do not. The areas with hair are considered Yang. These include the top, sides, and back o f the head,
the backs of the arms and legs, and the back itself. The areas without hair are considered Yin. These are the face,
the insides of the arms and legs, and the chest and abdomen. In addition the body is considered Yin, and the head
Yang. At Gv24 the postnatal Yang from the Yin region of the body is collected temporarily and then offered up to
the Yang prenatal realm o f Heaven at Gv23 in the temple o f Mingtang-
On the psycho-spiritual level the Postnatal Qi represents what is already actualized, whereas the Prenatal Qi
represents dormant potential. At the level o f the Upper Dantian, the psycho-spiritual aspect o f Postnatal Qi reflects
the known world in terms of mental constructs. Whatever we think, imagine, or believe about a given situation is
brought to Gv24 as Yang where it meets the Yin aspect of donnant potential, i.e., whatever is inherently trae, but lies
beyond the scope of ordinary cognition. W hat is important to understand here is that mental constructs can only
approximate the totality of a situation they cannot fully grasp. Complete understanding can only be achieved when
mental constructs are aligned with higher knowledge. Higher knowledge comes from Heaven and meets one?s
mental constructs at Gv24 where they blend together. The blend o f higher knowledge and mental constructs is then
fully expressed in the world at Gv23.
The idea of harmonizing higher knowledge and mental constructs in the courtyard is presented in the Great
Appendix o f the Yijing. Here, the courtyard represents the transition between above and below where the lowly
knowledge o f the mind contains itself while it awaits audience with the higher knowledge so that the fullness o f its
perspective is not dissipated. The transition where these two forms o f knowledge are brought into first contact must
be protected so that one form does not overwhelm the other. On the contrary, the Superior M an must listen deeply
within:
<4He does not quit the courtyard (ting before his door-there will be no occasion for blame. * The Master
said on this: *When disorder arises, it will be found that (ill-advised) speech was the stepping stone to i t If
a ruler does not keep secret (his deliberations with his minister), he will lose that minister. If a minister
does not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the
germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is
careftil to maintain secrecy, and does not allow himself to speak/*749
This idea is also parailed in Chapter 47 o f the Daodejing:
144 Dennis W ilimont © November, 1999; All rights reserved.

“W ithout leaving your door, one can know the entire world
zW r/anx/a 不出戶知天下.
Without looking out the window, one canperceive the Heavenly Path
免
M/;yow,加不闞騰，見天道.
The further one goes, the less one knows

以 c/iw /nf;ywa7i，其出彌遠，其知彌少.
Therefore, the Sage knows without traveling

}7说/5/^叹7^/2 M z/n•以是聖人不行而知；
His reputation is made without looking for it

Bidjian er ming 不見而名，
He is accomplished without doing anything

仉财； er cAe邶不爲而成.”
750
In Chinese alchemy, the transfonnation of the lower self to the Higher Self is also brought about through
this blending o f opposites. The alchemical process concerns the art o f perfecting the material world so that
transcendence and eternal life could be brought about, and was described in symbolic imagery. According to Nathan
Sivin, even the extraction o f silver from lead reflected ^the separation of the positive and negative macrocosmic
energies and the emergence o f the perfected self when a human is metamoiphosed into an immortal.”751 This
transformation is described in the Gold and Cerulean Jade Canon c. AD 200:
<4Refine silver within lead and the spiritual being is bom of itself. In the ash reservoir, melting in the
flame... Lead sinks down, silver floats up. Pristine white the Treasure appears. With which to make the
Golden Sprout.’’752
The patience through which ancient Chinese adepts separated from the worldly mire to attain the Dao is
described in Chapter 15 of the Daodejing:
“Abide in Primal Simplicity

rut? 敦4 其若僕，
Empty like a valley

d 曠兮其若谷，
Mixed up like something muddy

Hwn jh' rwo z/iwd?混兮其若濁， 1
Yet who else could so patiently clear the peaceful from the turbulent
S7iw ne/zg z/imo y p ig z/i/jcw中孰能濁以靜之徐清？
Yet who else could so patiently and slowly move from the tranquil to the living
neng art y(/7« 伽 g z/h_ j /ie叩孰能安以久動之徐生？
He who guards the Dao doesn't want deficiencies or surplus

d d如 z/ie 厶叫化/i：
yiVig保ittM者不欠盈，
Only because he is never full, can he remain hidden and not rush to completion
Fw wef hw 裒m批叩Zw•
办w 叹夫唯不盈故能蔽不新成.”
753

Indications
Gv24 controls the flow of Yangqi in and out of the head region. Because Postnatal Yangqi meets wi with the
Prenatal Yangqi of the Governing Vessel here, the Yangqi can easily become blocked and develop into Yang Lg excess.
<
Because Gv24 is a main point for the 5/ie/i/Spirit, this excess impacts heavily on the Shen/Sphit and the mind.
Exanqjles include: emotional upset, fear, and anxiety, as well as extreme mental conditions such as screaming, raving,
running around aimlessly,754 pulling out the hair with sobbing or singing,755 climbing to high places to sing, take off
the clothes and walk about, as well as madness’ schizophrenia and split thoughts.756 These are instances o f the
calming effect of Gv24 on the Shen/Spint.
Psycho-spiritual disorders can also arise at Gv24 due to Yangqi insufficiency. These include: weakness of
spirit,757 despair, deranged mind,758 and severe depression. J. R. W orsley explains this dual nature o f Gv24 on the
5/ien/Spirit: 4<Where there are extreme mental disorders, use the Governing Vessel to get these under controI.s,759
There were certain ancient prohibitions on the use of needles and moxabustion at Gv24 due to their effect
on the balance of Yangqi in the head. For example， So Tinyao, the m odem proponent o f Zhng Danan， a famous pre-
Communist acupuncturist, says that, in certain situations, Gv24 is forbidden to needle because it may cause madness
or blindness,760 and over seven direct moxas can create baldness.761 Needling Gv24 could cause madness because of
the excess Yangqi that could be released into the head. It could cause blindness for similar reasons. The ability to
se^ c learly is determined by the balance between Blood (Yin) and Qi (Yang). The Essential Subtleties on the Silver
Sea, a Chinese
Chines Classic on Opthalmology from the fifteenth century, says that the ability to see far is determined
del by
the Yangqi, while the ability to see near is determined by the Blood.762 Needling Gv24 could upset this *u: balance
causing blindness from either cause. The eyes are also the opening o f the 5/ren/Spirit, where it connLects to the
outside. The fact that Gv24 is nevertheless used for eye problems including inflammation o f the lachrymal gland,
and white spots in the cornea, indicates that understanding o f the Yin and Yang of the condition in conjunction with
proper needling techniques, and precaution can be essential in using Gv24 for these conditions.
Dr. So also states that the use of over seven moxas on Gv24 can cause baldness due to the excess build-up
of Yangqi in the head. Moxa is Yang, and combined with the other Yang variables o f this point, it could also create
excess Yangqi in the head so the pores dilate and the hair falls out. The health of the head hair is also dependent
upon the Yin-Yang balance o f the Qi and Blood. The cut-off point o f seven moxas is probably based on the
numerological significance o f the number seven. Since there are seven orifices of the head， and seven 戶<9 which
govern physical vitality, the number seven symbolizes this physical vitality as opposed to the spiritual vitality o f the
Hun and S/ien/Spirit. Therefore, excess Yangqi in the head from an imbalance at Gv24 can effect both the
Shen/Spint and the physical vitality as indicated by the pores on the head and the health o f the head hair.
Another physical condition rdated to the SAe/i/Spirit and the Heart that is affected by C3v24 is sleep. Gv24
is mentioned in the Zhen Jiu Da Cheng (1573-1620) for insomnia,763 but Dr. So warns as not to use it in the evening
evenir as
this will prevent sleep.764 Apparently Gv24 can disperse the excess Yangqi ( ausing the insomnia, but problems
could arise by using it in the evening because the Yangqi could be aggravated; l and cause the insomnia rather than
treat it.
Another interesting use o f Gv24 is for vomiting. Since vomiting is caused by rebellious Qi of the Stomach
whose Yangqi is then directed upwards instead o f its normal downward direction, Gv24 disperses this Stomach Yang
as well, due to the connection it makes with the Stomach meridian via St8.
While the seven moxas at Gv24 could cause baldness, old books say that 37 moxas are to be used here to
treat Wind in the head765 such as epileptic seizures, convulsions, headache, dizziness, and vertigo. This prescription
is also numerologically based: 37 = 9 x 4 plus 1. The number nine symbolizes the maximum Yang number, while
the number four indicates manifestation in the physical world. The number 36, or 9 x 4, symbolizes the stability of
Yangqi on the physical level. The addition of 1 to make 37 moxas indicates that this stability manifests into the local
area in order to disperse and prevent the attack of Wind.
Another interesting indication o f Gv24 is spine stiffness, especially where the spine is arched in reverse.
Since the Governing Vessel controls the spine, and since it represents the **Sea of Yangqi,MGv24 disperses the
accumulation of Yangqi causing this condition where the spine arches back. Psycho-«motionallyt this situation
relates to excess Yangqi stimulating the 5/ien/Spirit. According to Michael Saso, the Lower Dantian is associated
with the ^direct awareness of reality that is not mediated by intellectual judgment or will,Mthe Middle Dantian is
associated with emotions and “attitudes toward external objects that follow on the conceptual judgment o f the mind，”
and the Upper Dantian is associated with vith *^mental energies, thought, imagination, judgment, concept and other
activities o f the mind.”766 Excess Yangqi would stimulate these mental energies so that one would present
themselves in an arrogant, and overbearing manner characteristic o f this physical manifestation.

Excess Yangqi in the head is not easily contained without creating imbalance of the mind or of vision.
Excess Yangqi in the head leads to impetuousness of the mental faculties, of speech, and of action. One can become
prone to inappropriateness in these areas if the Yangqi cannot be contained harmoniously. Gv24 can, therefore, be
used to promote patience and understanding, especially in times of transition when one might otherwise be inclined
to disperse this energy and lose the opportunity for the development of higher awareness. In this situation, Gv24 can
assist one in moving forward through positive growth, rather than slipping backward into the perpetuation of old and
familiar habits.

Gv23 “Spirit Hall” Shentang 禪堂

Located in the center of the forehead one body inch above the natural hairline, Gv23 represents the
culmination in development of the 5Aff«/Spirit within the human body. It is like the flower of a plant where the leaf
and stem of the plant body are transformed into a more brilliant and higher aspect. In the human body, each of the
previous 11 points of the S/iert/Spirit are transformed at Gv23 into a higher form. The Twelve Spirit Points describe
the twelve aspects of this development in four stages: inception, installation, establishment, and connection to the
outside world. Gv23 represents the crowning of this development in the transformation of the united Body, Mind,
and Spirit. Through the function of higher intelligence, the marriage between potential and actual blend together at
Gv23 so that the characteristics of Heaven reach completely through to the material world of Earthy and connect
from inside to outside through the development of human perfection. Once this process is completed, the 5/ze/i/Spirit
can effectively return to its source in Heaven. In order for this return to be possible, the Shen/Spiiit must be totally
purified, and balanced so that Human Nature, Xing f t , and Destiny, Ming can be reunited to become totally
resonant with the Will of Heaven.
This transformation takes the more normal connection to the outside world found in the function of H7,
located on the palm side of the wrist on the side of the little finger, into the divine realms where this connection is
totally sanctioned by Heaven. This completed stage of connection represents a state of grace where right relation to
the world is measured by the alignment of one's personal good with the good of all. Gv23 allows one to perceive
this alignment, and to act from its perspective. T^rns, the personal will，i.c” the Yang will of the Kidneys, is
harmonized with Heaven's Will and the universal whole so that the virtue of the Kidneys, Zhi ^ Wisdom, is
attained. Although 2/i//Wisdom is the virtue of the Kidneys, it cannot be attained through the Kidney alone.
Rather, the attainment of Wisdom is a joint function of the Shaoyin meridian, the Kidneys and the Heart,
This means that the development of the virtue of the Kidneys, Wisdom, is interdependent with the
development of the virtue of the Heart, Lz/Appropriateness. In order to develop Li, one must connect the flow of
external events with the internal potential stored within as Destiny, and manifesting as Kidney Yin and Yang will.
By developing Li throughout one's life, Destiny is revealed, and becomes one with Human Nature through daily
expression. When the unity of Destiny and Human Nature is restored, both Li and Wisdom are attained. They also
reach a higher plane of expression through the realization of one^ place in the higher universal scheme. Thus the
divine finds expression in the world through human beings.
This transformation of the 5/ie«/Spirit within the human body is reflected in the five names of Gv23:
邡 ⑶ 如邶神堂， “Spirit Hall,” 5/j训识 /叩上星， “Upper Star，” Mhg 如邶明堂， “Hall of Light，” Gwte邶鬼堂， “Ghost
Hall，’’ and 鬼宮， “Ghost Palace.”
Gv23 and the Ancestral Hall

The spirit point name of Gv23, 神堂， “Spirit Hall,” refers to the Ancestral Hall where tiie
5/ie/z/Spirits of the departed were worshipped in ancient China. This name is also used for B39 (44), another one of
the Twelve Spirit Points, located between the shoulder blades three body inches out from the space below the fifth
thoracic vertebrae and the acupuncture point Gvl 1. Gvl 1 and B39 are at the same level as the acupuncture poiht
B15, one and a half body inches out from Gvl 1. B 15 is the 5/iw/Transportation Point of the Heart where the
Shen/Spirit resides. Therefore, B39 and Gvl 1 are important points for the Heart, especially for the establishment of
the S"e«/Spirit. Although they share the same name, “Spirit Hall,” B39 and are nevertheless different in
degree. t4Spirit HaiF, is B39's only name, whereas Gv23 has four others. These additional four names differentiate
Gv23 from B39. The t4Spirit Hair1of B39 represents the ancestral shrine of the family, and symbolizes the
establishment of the Shen/Spiiit in the Heart on the personal level. The ^Spirit Hall5*of Gv23 represents the ancestral
shrine of the emperor in his role of bridging the cosmos with the entire nation. Therefore, Gv23 symbolizes the
return of the Shen/Spixit to its origin in Dao.
The other four names of Gv23 support this claim, especially the name Mingtang 0^^, ''Hail of LightZ,
William Scx>thill informs us that there were two general classifications of sacrifice carried out in the Hall of Light. One
was related to <4Heaven, Earth and the nature spirits, and the other to (the) canonized sovereign predecessors.t,767
The primary differentiation between Gv23 from B39 is that Gv23 is also the Mingtang, or ''Hall of Light/* The Hall
of Light is not just an Ancestral Hall enjoyed by the royalty in their privacy, but one of national dimension, as
Soothill says, “at the core and center of the nation’s life/’768

In the Hsia dynasty, the Hall o f Light was known as the Shishi (iHouse o f Generations'* where
famous predecessors, or patriarchs were worshipped.769 In the Zhou dynasty, when the Hall of Light was most
frequently used, the Hall of Light was also known as the Da/wac? or rmVnfao 太廟 , the “Great Temple” used for the
worship of the Imperial Ancestors and the founders o f sovereignty.770 These founders, throughout the first three
dynasties o f China» all traced their descent from the five legendary founders o f China: Fushi 伏栽， the “First Man”
and creator of the Shennong 神農， creator o f herbology; Huangdi 黃帝， creator o f acupuncture; Shaohao
少昊， and Zhuan Xu 顧頑， the Emperor in whose hands Heaven was separated from Earth. According to tradition，
these semindivine beings were followed by Yao, the first human ruler (2357-2256 BC), Shun (2255-2206), Yao^s
minister, and Yii the Great. After Shun's death, Yu became emperor and founded the first Chinese dynasty of
Hsia.771
Only these founding ancestors were worshipped in the Hall of Light during the Zhou dynasty. For example,
according to the Records of the Grand Historian of China Translatedfrom the Shiji of Sima Qian:
t4After the Duke of Zhou became minister to King Cheng, the third ruler o f the Zhou dynasty, he sacrificed
to his distant ancestor Hou Ji, the Lord o f the Grain, in the southern suburb, treating hka as the equal of
Heaven; and in the Bright Hall (Hall of Light) he sacrificed to the founder o f the dynasty, his father King
Wen, treating him as the equal o f the Lord on High.,,?72
According to Soothill， “these (founding ancestors) were not only o f high antiquity， but were virtually a
national possession, rather than a private royal inheritance; so when the sovereign made his offerings to them he
made them in a national sense.’，773 W hen the ancestral temple was referred to in this national sense， it was given the
alternate name Mingtang, or 4iHall of Light,Mone of the secondary names o f Gv23,
Ancestors as Heavenly Bodies

In addition to these eight human and semi-divine ancestors o f the Chinese nation, cosmic ancestors were
also considered to be the heavenly bodies including the sun, moon, and stars. In their evolutionaiy return to Dao, the
spirits o f significant ancestors were thought to become stars. For example, in Chapter 6 o f the Zhuangzi:
Âfter (one Fu Yue) dies his spirit, charioting upon one constellation and drawn by another, has taken its
position as one of the heavenly stars/'774
Ancestors became stars especially if they were important figures o f state. In some cases this transfonnation was
reserved for the emperor adone. O f the dozen symbolical emblems on his robes, those of the sun, moon and
constellations were only allowed to be worn by the emperor.775 They were worshipped exclusively by emperors of
ancient China who called them their Heavenly Ancestors, tianzong as well as the Six Ancestors (of Shun),
L iu z o n g j^ ^ ：.
ncestral Temple of Mingt
An alternate name for the natioi»nal Ancestral was 太廟， the “Great Temple.”
This latter name was connected to mooni worship through die word mic
d miao which indicates the phases, ku
literally 4<carri3gcs^777 of the moon, ，月• Astronomy, or the study cof the cycles of the heavenly bodies, was
extremelyr important
i nt iin the timing o f the sacrificial rituals. These were the rituals from which the virtue o f the Heart,
L//Appropriateness were derived. Harmonizing worldly activities with these cycles was the most tangible way in
which the activities of Heaven and Earth could be aligned. Monthly sacrifices， ywWing 月令， were carried out in the
Hall of Light where this important human connection to the (new) moon, the higher powers, and the ancestors was
made.778
Ritual sacrifices at the Hall o f Light were also connected with the sun. The name Hall o f Light refers to the
exposure o f this ancient temple to the sun. From its earliest days, the Hall o f Light was situated south of the royal
residence near where its present day derivatives, the Altars to Heaven and Agriculture are located in Beijing.779
Early Chinese commentators describe the first Mingtangs as simple pits dug in the ground. The underground section
corresponds to the Yellow Springs, an area below tiie earth where all the waters flow, and where the spirits of the
dead go in their incarnations as ghosts, gui In contrast, the bright area above ground was called the 4<Bright
HaU/' or Hall of Light. It was here that the ancient kings established contact with their ancestors as 5/ien/Spirit.780
As the structure of the Hall o f Light developed into a more complex hall, it stiU continued to face south, the
direction, not only of the bright sky,781 but also o f the em peror^ virtue. Even at this middle point in its development,

the sacred enclosure was divided into light and dark aspects. The three chambers o f the south-facing side o f the hall
was called the Mingtang whereas the three chambers of the north-facing side were called the Xuantang or
fc*Dark Hall/*782 The dark side was associated with the new moon and the mystery, also xuan of the ineffable Dao
as invisible source of all things, while the bright side was associated with the sun and the brightness of the now
visible ancestors.
The early Shang dynasty ten-day week was named after its ten founding ancestors. In the Mulberry Tree
Legend, each of these ten founding ancestors was further associated with one of the ten suns of early Chinese legend.
Every day one of the ten suns flew off from its roost in the Mulberry Tree in the East to the Cinnamon Tree in the
West where it descended into the Yellow Springs, only to be resurrected again in the Mulberry Tree o f the East.
Each day 这different sun flew across the landscape from East to West. It took ten days for the entire group o f suns
(ancestors) to make the trip. This succession became the Chinese ten day week in the Shang dynasty.
According to the Bamboo Books, there is no mention of any male parents of the legendary emperors, only
female. According to Soothill, it is as if (<the conception of each of the legendary emperors is caused by his mother
perceiving some unusual motion of the stars with regard to the m oon/'783 This is because these legendary emperors
were considered to be direct emanations of the heavenly bodies and even of Dao itself. According Edward Schafer,
4<Laozi [the composer o f the Daodejing, a Chinese classic devoted to expounding the principles of Dao and its Virtue
to the early Chinese kings] was supposedly conceived when his mother swallowed a five-colored magic pill which
fell from the sky.”784 Since Dao is the “mother of all things,” mj/iww mw 萬物之母，785 these legendary emperors
were thought to arise directly from Dao, as are the patterns, // or xiang from which the entire visible world is
formed. From this perspective, the Five legendary emperors are linked to the patterns that form the world. In this
way they are like the Five Phases or the Former Heaven sequence of the Eight Trigrams. AU things of the world
emerge from these patterns.
The fact that the ancient Mingtang was used to worship, not only the founding ancestors of mankind in their
human as well as their stellar forms， relates directly to the meaning of the S/^n/Spirit. The Chinese word STitfrt/Spirit
^ depicts this ancient religious function of worshipping the ancestors by pulling down the influences, shen ^ ,786
the sun, moon, and stars, shi ^ . 787 By incorporating these heavenly bodies within themselves, the ancient Chinese
thought that they could most appropriately take their proper place in the world at large. In the Xianger commentary
of the Daodejing, this perspective gives one the ability to control the myriad affairs spiritually from the centeredness
of the Heart, and was called the “Three Paths of the Hall of Light,” /nfwgtortg 似/wtoo 明堂三道.788 The image of
this ritual building (the Hall of Light)， a model of the cosmos through which the king moves in harmony with the
movement of celestial patterns, is adapted at Gv23 to portray the way in which the Heart, king of the five viscera,
inducts the three paths of yin, yang, and the centrally-harmonious through the adept's body. The connection between
the Heart and the Mingtang is also made in the Taipingjing where it says,
<(The triply luminous is the heart. It is in charge of ordering the Luminous Hall (Hall of Light), which
communicates with the rays of sun and moon and is named the completed paths of the three luminaries (i.e.,
sun, moon， and stars).”789
The Star Spirits

Two names of Gv23 suggest its relation to the sun, moon, and stars. The name Mingtang itself depicts the
“H很 ” rang 堂， of the Sun, n■曰， and Moonu 月. The Chinese word 坩邮明 depicts the sun and moon together
in the same place. In addition， another name for Gv23, Sto/i容；上星 “Upper Star，，， depicts a “star” or
“co脱 dlation.” The 批sociation of Gv23 with stars associates the level o f S/ien/Spirit here with not only the
transformation of ancestors to stars, but also the higher cosmogonic transformation of stars themselves.
Etymologically, the Chinese word xing ^ ^star'* depicts 4tthe quintessence of sublimated matter that ascended, sheng
生，抓d crystaiized into stars，n■日.”790 This modem character contracts the three stars at the top of the old graph
into one, represented by the sun radical, ri 0 .
Ancient Chinese texts postulated that stars were bom from the Original Yuanqi jtM i- For example in the
Wulilun:*
**The stars are the 'finest bloom* (ying of the Primal Pneuma (Yuanqi); they are the //«^/Essence of
water."791

Furthermore, the eighth century writer Cui Mian said:
t4Stones and stars are the murky and clear components o f Y uanqi/,?92
And Chapter 1 o f the Liezi states:
^(Heaven) is nothing but the accumulated air (Q i). . . the sun and moon and stars are air which shines inside
the accumulated air (Qi).”793
The Liezi considers the heavenly bodies to be insubstantial, and to consist purely of Qi:
4tThe heavens are nothing but an accumulation o f qi, and there is no place where qi does not exist----- Why
then should you worry aôut a collapse o f the heavens?， The man said， ‘If it be true that the heavens are
accumulation o f qi, why then do the sun, the moon, and the stars not fall down upon us?* His
onlyr an acc
informantt 】 ily shining masses o f condensed qi themselves* Even if they
replied, *Those bright lights are onl>
' did faU the
bey would not hurt anybody/'*794
An additional perspective on the stars as spirits is that ancient Chinese thought that meteors were chunks o f rock
falling from the sky that were no longer spirits.795
Both the <4Tian wen** Chapter o f the Huainanzi and the Gupianyi describe the generation o f stars in temis of
the cosmological process of purification in which Yin and Yang were originally separated:
^The hot breath of concentrated Yang gave birth to fire, the essence of the fiery breath
iath became thete sun,
sun and
the colid breath of concentrated Yin became water, the essence o f watery breath bee:ame the moon. Th<
excess from sun and moon became:th theesstars. The sky received the sun, moon, and stars, and the earth
received rivers and rain water, and dust and 〇 in »»796
silt/*
The Huainanzi first postulated the cosmogenesis o f the universe as the separation of light and pure elements that rose
up to Heaven and the dark and impure elements that sank below to the Earth.797 Nevertheless, the pure and impure
elements remained connected through the concept o f universal resonance, ganying This connection is retained
in the Chinese language through the connection between the phonetically related words xing M 44star,Mand xing
ttshape.,,79S The pure aspects of the stars form part o f what is conceived in the Yijing as the universal patterns, xiang
responsible for bringing material things into their manifested shapes. This is what is meant by Wang Chong in
the ^Dantian** Chapter o f the Lurtgeng when he said:
s<The stars are formally generated in the earth, and geiminally formed in the sky.,,7W
Thus， the ancients thought that stars had both a spiritual and physical i According to Edward Schafer, “either
o f [these natures] might manifest itself at different times in different manners and degrees/
Because the pure and light elements are Yang, other early writers thought that the stars were formed from
Yang and its representative, th e ! in. They inteipreted the ^ 8 M. 6*starMgraph to mean that stars were bom, or
generated from, sheng ^ the su ,r!•曰，n Sima Qian, the Gntnd Astrologer, recorded that stars result from the
condensing influence of Metal on Fire, andl, therefore, were conq)rised o f both o f these phases.802 According to Isabel!
jing, (iYellow Court Classic,Mdefines the sun, moon, and stars (or star-
Robinet, the alchemical treatise Huangtingjing
planets)
(<as the visible projection of the original tri-unity of the Three Breaths which animate the world. This
fundamental triad is reflected on the macrocosmic plane as the triad of Heaven, Earth, and Man. Widiin the
microcosm, it corresponds to the Three-Chies or Three Originals (i.e. the sanyuan residing in the cinnabar
fields).’細
Or as a commentary on the Huangtingjing says:
<4Heaven possesses the three luminaries and Man possesses the three cinnabar fields/*804
152 Dennis Wiilmont © November, 1999; All rights reserved.

Within the pure, light, and Yang of the heavenly bodies there were different classifications of Yin-Yang in
ancient China. The sun was considered the essence of Yang, the moon was considered the essence of Yin, and the stars
were a Gombination of these two. There were also the stars of the Dipper, and the Milky Way, as well as the inner and
outer planets. The Dipper was formed of rnne stars, seven of which were visible, two of which were only visible to
immortals. These nine stars were surrounded by another group of nine daik stars that were said to cast a light that
doesn't shine of their own accord,805 and were inhabited by female divinities.806 The corresponding dwelling place in
the human body for these daik stars was the Mingtang in contrast to the stars of the Dipper which dwells in the Heart
Dark stars were considered to be the spiritual lights 靈明， of the //wn and Pc? souls.807
In ancient C!hina the Dipper was called the Purple Palace, and was thought to be the final resting place of the
spirit ancestors in their return to source. According to Jean Middleton James,
4*Dragons, psychopomps and . . . bureaucrats from the staff o f the Purple Palace, come to assist the traveling
soul on its long journey to the sky via the Kunlun mountain and the Changhe gate.,,so8
EdwardSi Shafer has discovered that three of the visible stars of the Dipper, including Tianshu the <(Pivot of
Sta itself,809 were associated with the Hun, the hunshen
Heaven,” the Northi Star and four were associated with the
/^ ，thep£>y7/^ 魄精.8101 A similar pattern can also be found for the “Dark Stars.” O f the nine there are four 以魄 stars
m/i 魂 stars，
Hun
and five Z/ stars, cone of which also is called 天樞， the “Pivot of Heaven/*811 The ‘*Pivot of Heaven/,
Tianshu^ is also tiie name of an acupuncture point located two body inches lateral to eachi side
s of the navel. This point is
discussed in relation to the Twelve Spirit Points in the previous essay on G24.
The Milky Way

Whereas the stars and planets were generally considered to be the condensation of Fire, the Milky Way was
considered to be the condensation of Water. In the acupuncture system, the Milky Way corresponds to the head section
of the Extra Vessel The Chinese name for the Milky Way is “Highway of Heaven/，洲发天衝，
which is also one of the names of the acupuncture point G9, a point of the yiwg W^nocated half a body inch posterior to
G8, itself located one and a half body inches above the natural hairline at the top of the ear. G13, the 4<Spirit Root/*
Be/w/ie/i 本神， is part of this yiort客Wei. trajectory and is located on the corner o f the forehead at the same horizontal
level as Gv23. The Yang Weimai circulates /m^/Essence from Kidney Water to the head, and connects the
Jing/Ess&ncc to the S/z^n/Spirit via the internal pathway between G13 and Gv23.812 The appearance of the most
condensed, i.e. purest aspects of Fire and Water in this area anticipates their transformadonal blending into a higher
order, the return of the Yin and Yang Qi and the personality to the Source, Yuan tc, which is Dao, via the Spirit
Body, 法身 at Gv23
The blending of the Yin and Yang Qi through the Milky Way is presented in the ancient Chinese legend of
the Cowherd, Niulang and the Weaving Maiden, Zhinu Tliis story comes from the Shijing and recounts
the ritual union of sexes in Spring and Fall.813 While seeing the Weaving Maiden swimming in the Silver River with
her sisters, the Cowherd stole her clothes and tricked her into marriage. The Weaving Maiden wass considered
c the
some ca
Zhange, the Goddess of the Mo< According to the Chun qiu wei yuan ming bao she is the emanation o f the moon:
*The quintessence of yin from the Toad flowed out [from the moon] to give birth to Weaving Maiden.,,S16
Their marriage was so happy that her weaving wasn't getting done and the herds went neglected, much to
the consternation of her father who decided to bring her back. He raised the Silver River up to Heaven where it
became the Milky Way. The dangerous currents of its wide breadth served to keep them eternally apart. After a
while her father was finally touched by their love
re and permitted the two lovers to come together once a year on the
seventh day of the seventh lunar momonth. All the! magpies of the world would then fly together and form a bridge
ie Sky River so they could meet tew their vows of eternal love.817
There are two possible interpretations of the Yin-Yang conjunctions in thii legend. One is the uniting of the
Hun and Po. The other is the uniting of Ming/Destiny and Xi«g/Nature. B<•oth are cconcerned with the reunification
of the pre and postnatal self. The interpretation as the uniting of Hun and Po
/ is derived from a parallel myth, that of
the annual meeting of the Queen Mother of the West and the King Father of the East. The Queen Mother of the West is
the Han dynasty divinity of immortality. The King Father of the East represents the figure of the enêror. The first

emperor of the Chin dynasty, the first dynasty to unite all of China under one rule, built a bridge over a river he designed
for his capital replicating the magpie bridge that linked the Weaving Maiden and the Cowherd Boy.818 Later, in the
Han, the emperor Han Wudi was said to meet regularly with the Queen Mother during the same time as did the
Weaving Maiden and the Cowherd Boy, i.e.t on the seventh day of the seventh month.®19
This particular time of the year has been identified by scholars as pertaining to the coming together of the Hun
and P〇t The seventh day of the month refers to the beginning of the second quarter of the moon, the time of the birth of
the crescent m ooa Terms for the birth and death of the moon's crescentJishengpo and jisipo were used
in the Shujing and in many Zhou dynasty bronze inscriptions. The use of the word in these terms associates the
crescent moon with the 尸。soul. A variant of the Chinese word po is p a / 白， which means “white,” and here refers to the
whiteness derived from the growing light of the new moon. According to Yu Yingshi, ^the primitive Chinese seem to
have regarded the changing phases of the moon as periodic birth and cdeath of its po, its white light, or soul： *820 In fact,
passages in the Zuozkuan, dated 534 BC, use the expression iishengpo 旣生魄 when referring to tlK bbirth of the Po soul
g, the seventh lunar month falls at the time o f the Autumnal equinox. This is a time of year
when the Yin and Yang forces are in temporaiy equilibrium before the decline of the sun and Yangqi, and the beginning
of the Yin. The opposite time of year would then fall on the Spring equinox when again the Yin and Yang forces are in
equilibrium, but when the solar Yang force is on the rise, and the Yin force is beginning to decline* The meeting of the
Weaving Maiden and the Cowherd, as well as the Queen Mother of the West and the King Father o f the East, at these
times creates the natural bridge between them as they both reach temporary equilibrium before beginning their bi-annual
separation again. Thus the two equinoxes are symbolized by the Magpie Bridge and the Milky Way. In addition, the
two seasons, Spring and Fall, also correspond to the Hun and Po. Therefore, the Hun and Po are the two specific
aspects of Yin and Yang that meet during these times of year. In ancient China, the Son of Heaven was said to have
4ireceived the New Moon/* which he then stored, cang in the Mingtang?21 Since the sun symbolized the Hun and
the growing light of the New Moon symbolized the Po, their meeting, i.e., the time when they are bright, ming or
together at the same time, is the time when the Hun and Po are reunited. In nature, this time is when the sun and full
moon are both visible in the sky at the same time. This is the first night o f the full moon which rises over the Eastern
horizon as the setting sun sinks below in the West.
The other important interpretation of these two meetings, that of Destiny and Nature, is depicted in the5 famous
f
1886 engraved stone stele of the White Clouds Daoist temple， Bai Yunguan 白丢官， at Beijing entitled rtuZhenji
内經圖眞跡 ‘*The Inner Classic Chart of the True Path/’ This figure， drawn from Chinese alchemical precepts， depicts
the human body as a landscape of water, fire, and mountainous crags. In it the Cowherd Boy is placed above a cauldron
in the ]ower belly. The inscriptions accompanying him tell us that this location is that of the ‘TYue Elixir Field/’ 2A吨
dantian The Cowherd Boy cultivates this field so that the elixir can be formed. The accompanying inscription
says that he tills so that gold coins can be planted.
Above him, in the Middle Dantian, the Weaving Maiden fabricates the spirits of the Five Solid Organs from
her sacred grove of ten Mulberry Trees. From here the is then sent up to the throat, trachea, and tM*ain. At the brain
the spirit water, shen shui is added and then sent down again to the central region.823 According to Joseph
Needham, this connection ^corresponds to the conjunction of heart and reins (i.e.t Kidneys) (xinshen jiaohua
心腎交化)Z*824 diagram depicts the microcosmic placement of the Weaving Maiden and Cowherd Boy in
resonance with their macrocosmic placement in Heaven. In the human body, the Weaving Maiden transforms the basic
Yang Qi from the Lower Dantian into the patterns of the Five Phases. In the heavens she weaves the patterns of
y, tianwen ►estiny of n ^ni and
which then exert a powerful influence over the Desl an nations.
The location of Gv23, just above the hairline in the center of the forehead, is a place on the head where Yin
and Yang come together as the name of the point, Mingtang, implies. In the body Yin-Yang regions are often
characterized by the presence or absence of hair. For example, the hairy side of the arms are considered Yang,
where the hairless side is considered Yin. The fact that this acupuncture point rests at the junction between the head
hair and the region of the hairless face at the forehead suggests that this area, especially since it is in the center of the
forehead， forms a natural bridge between Yin and Yang. In fact， this point is where the Governing Vessel starts to
descend over the face after bringing the Yangqi up to the top of the head to Gv20 at the vertex.
At Gv23 the Yang begins to decline as the Governing Vessel descends to its terminal point at Gv26 below
the nose where it flows into the Yin Conception Vessel and then descends into the body^s trunk. Whereas Gv26
represents the “Center of Man，” ⑶z/iot衮人中， and the continual separation of Yin and Yang Qi that makes for
creation and the ongoingness of life, Gv23 represents the reunion and transformation of Yin and Yang Qi where they
are both raised up to unite with the Prenatal Qi. It is thus an important point in the immortality practices o f the
154 Oennis Willmont © November, 1999; All rights reserved.

Daoists who used it to merge the Hun and Pof Destiny and Nature, into a more universal self. For example, in an
alchemical treatise by Wang Youyang:
*The true yin and yang energies reside in internal organs in our body. The true yang is stored in the liver,
and the true yin in the lung. The liver belongs to the element w ood. . . the lung belongs to the element
metal ••• Metal is said to be the daughter of Dui (‘lake’） ••• Wood is said to be the son of Zhen (‘thunder’ ）
. . . This is the meaning of the symbolism of the marriage between the son of the east and the daughter of the
west. When the couple is in unison, then soul {Po) and spirit (Hun) are not separated from each o ther. . .
The copulation of the yin and yang energies produces the seed that is carried in the womb for tea months.
The seed is the Golden Pill formed from the purified vital energy in the body/*826
The 丨
f “Upper Star” in Ancient Chinese Astronomy
Mingtang is connected astronomically to the primary name 4<Upper Star" which is an
abbreviation, or simplification， of the term S/wngjciVigxi’/i衮上行1羞， which means “higher phase stars,” and refers to
the outer planets.827 In ancient Chinese astronomy, the seven planets include the sun and moon, which symbolize
Yin and Yang, plus Mercury, Jupiter, Mars, Saturn and Venus which correspond to the Five Phases. Mercury is
called the Water Star, 水星; Jupiter is the Wood Star， Mwjdng 木廑; Mars is the Fire Star, //MoaVig 火星；
Saturn is the Soil Star, Taxing ± M ；and Venus is the Metal Star, Jinxing The orbit of the earth determines the
inner and outer nature of planets in Chinese astronomy. The planets moving on the inside of earths orbit, Venus and
Mercury, constitute the inner planets. The planets moving on the outside of earth's orbit, Jupiter and Mars,
constitute the outer planets. Furthennore, the outer planets, Jupiter and Mars, which correspond to Wood and Fire
according to the Five Phases, are considered the Yang planets, and govern the central domains of China. Venus and
Mercury, which correspond to Metal and Water, are considered Yin, and govern the marches and outer realms.828
This scheme fits the principle that Yang protects Yin, and Yin feeds, or develops, Yang.
The symbolism of the t4Upper or Higher Stars" is that, as the Yang representatives of Wood and Fire, they
govern the central domains, and receive energy from the Yin. The outward expression of the 4iUpper Star" resonates
with the ftznction o f the emperoi1to rule the world from his central vantage in tie The “Upper Star” as
Mingtang is where the emperor, as S/ien/Spirit, mobilizes the Yin of the physical body, and integrates physical
function with the Will of Heaven. In turn, the Yin of the physical body supports the Yang of the S/i^/j/Spirit at Gv23.
Alchemically, this is the meeting place o f Former and Latter Heaven where the unpolarized 4tOriginal Spirit,M
Yuanshen meets with the polarized spirit of Sheri, Hun, Po and Guu
Gods in the Constellations

In ancient Chinese astronomy the constellations were called 4*Star Patterns,^ Xingxiang S ^ * 829 and were
considered the abodes of the gods. Specifically, the gods of the Prior Heavens lived in the constellations at one With
the transcendental and eternal Dao where they were exempt from changes. From this vantage, they represented the
source of life, and used this position to bless the world.830 The patron saints of the Daoists were those of the ‘
Posterior Heavens where change does take place. These gods were divided into three groups corresponding to
Heaven, Earth, and Man. They were represented in Heaven by the Three Ones who manifested into the human body
at the Three Dantians. The most ancient of these star spirits were the Five Primordial Spirits of the Prior Heavens
who corresponded to the Five Phases and the Five Legendary Emperors, and were summoned to Earth during
rituals.831
Astronomically, the Five Phases are also represented by the twenty-eight Xiu ^ constellations. These are
arranged in Four Palaces around the central area of ttie Dipper and Pole Star. Gv23 is associated with two of these
constellations, one via the name ^Mingtang'* and one via the name Ûpper Star/' Shangxing _h £. These are both
related in various ways to the Fire Phase, and to the Governing Vessel, the **Sea of Yang.M
The constellation associated with “Affng如叩 ’’ is the “Heart,” 心，which， as the Fifth Xfw constellation，
corresponds to the Eastern Palace and the Green Dragon.832 Its brightest star, Uranus’ is one of the “Higher Phase
Stars/' or outer planets previously mentioned. This star is called Tianwang 天王，or the Heavenly King.833 The two
constellations, Xing ^Star** and Xin ^Heart,1*along with their associations to the outer planets or Higher Phase Stars,
and the Heavenly King link the astronomical, cosmological, and religious correlations of Gv23 as Mingtang with the
Heart and ail of its psycho-emotional implications.

The s to ， or 沿叩星，constellation， wWch is sometimes caUed 你咏七星， or “Seven Stars,” is the twenty-
fifth o f these constellations, and corresponds to the Southern Palace. This constellation is also called M ao r 吨鳥，
or the 4iBird Star/' Because its brightest Star marks the summer solstice, its name was given to the Southern Palace
through its corresponding animal, the Vermilion Bird.834
In ancient Chinese thinking, the human body is a miniature cosmos. The trunk and arms are like a miniature
landscape. The head resembles the heavenly bodies.835 Since Man contains elements of both Heaven and Earth, the
pure and the impure, the names “Hall of Light” and “Upper Star，，’ in their correspondence to the “Heart” of the
heavenly bodies, ssignifies that this point reaches the most pure aspect o f “Heart” and the S /^ /S p irit within the
human body.
The Chinese art which most defines the transformation o f the impure to the pure is alchemy. In alchemy,
the pureness of the heavenly bodies is found on Earth in cinnabar. The purest grade of cinnabar was described in the
Arcane Teachings on the Alchemical Preparation o f Numinous Cinnabar by Chen Shaowei (c. 712) as resembling
the Mingtang. Accompanying this description was also a presentation of the spiritual transformation that was
4<Now the highest grade, lustrous cinnabar,. . , (has a) c o lo r. . . like that of an unopened red lotus blossom,
and its luster is as dazzling as the sun. There are also thrones o f 9, 7 ,5 , or 3 pieces or one p iece. . . In the
center of each throne is a large pearl [of cinnabar], ten ounces (liang) or so in weight which is the monarch.
Around it are smaller ones...they are the ministers. They surround and do obeisance to the great one in the
cen ter. . . If lustrous cinnabar is farther taken in the sevenfold-recycled or ninefold-cyclically-transformed
state, then without ado the yin soul is transformed and the outer body destroyed, the spirit (is) made
harmonious and fte constitution purified. The yin dissolves and the persona floats up, maintaining its
shape, to spend eternity as a flying immortal of the highest grade of realization.,,S36
What makes this purest grade o f cinnabar correspond to the M n g 細衮 in this passage is its comparison to a “throne”
with the “monarch pearl of cinnabar” in the center. The “great one in the center” is the god •太一， the resident
deity o f the Pole Star, and the Former Heaven from which all things manifest. Since this grade o f cinnabar resonates
with the center of Heaven and the purest of the pure, the effect it will supposedly have on human beings is to
transform their impure Yin aspect to pure Yang. At Gv23, this transformation is one of the Hun and Po^ Destiny and
Nature, and the return of one's condition from the Latter Heaven to the Former Heaven state.
Connection to G13
Gv23, as 茗細名’’ and “Upper Star,” is at the same horizontal level as the acupuncture point called
<4Spirit RootZ，G13. G13 is connected to the point St8, which is located only 1/2 body inch away toward the back of
the head. St8 sends a vessel to Gv24, which iss only 1/2 body inch below Gv23. Gv24, the “Spirit Courtyard”
Shenting, is also related to Mingtang by name. Courtyards, ting were often equivalent to Halls, tang in
Fengshui}37 As the outer planet, or 4<Upper Star/* Gv23 corresponds to the Yang Phases o f Wood and Fire, and
represents the condensation of Fire. In acupuncture, this is the Yangqi o f the Governing Vessel which has become
Yin-ized as it begins to descend from this point in its nourishing function to the Brain. G13, as the 4fcSpirit RootMis
the condensation of Water. It r e p r e s e n t s n o u r i s h i n g the Brain via the yangwc/. /wg/Essence is Yin. It
is symbolized by the Moon，月， and corresponds to the 尸a Yangqi is symbolized by the Suiij n• 日， and
corresponds to die Hun.
Gv23 is the place, fang 堂， where Yin and Yang, Moon and Sim unite，i.e.， the Affw衮mng 明堂• Affn裒明 is
the union of Sun and Moon. In the M心細 g cosmological temple, this is symbolized by the wedding ceremony of a
young couple where they are offered a cup of wine.838 The result of this union begins to grow. Its illumination is the
nourishment offered to the ancestral pill or spiritual fetus at Niwangong in the center of the head as the result
of taking, or cultivating the precious cinnabar from the Lower Dantian.
This pure and holy center of the universe represented at Gv23 by the Yin and Yang, dark and bright, stars
and the two constellations, was a place familiar to the early shamans from whom the practice of acupuncture
evolved. Descriptions of their ecstatic journeys survive in the well-known collection of the Chuzi (Songs o f the
South). The familiarity of these evolved medicine men with the stars is described by Shafen •

^While still earth-bound the Daoist initiate-following the precedent o f his ancient shamanistic
predecessors-could walk among symbolic stars (or, in some sense, actual stars) tracing out their formations
in order to achieve mastery over them, or to draw power over them, as a sorcerer can enchant a person by
reciting the syllables o f his name or manipulating his image in a manner approved by wizardry. Since as far
back as the Chinese records show, an instant injection o f supernatural energy was the reward o f the adept
who danced the *Step of Y u', the divine king, sometimes called the Sham an's step.,,S39
The Chongmai and the Shen/Spirit

The transformation of Jing/Essencc and Shen/Spiiit is related to the actualization of potential and the
fulfillment of Destiny which takes place via the Yin-Yang paired Extra Vessels Chongmai and Yin Weimai as they
pass from the abdomen through the chest to Gv23. Through its connection betWf the Kidneys and Stomach, the
Chongmai is the fundamental al vessel connecting the Pre-Heaven and Post-Heaven (Qi.840 On the abdomen, the spiraling
action of the Chongmai links the two sides of the Kidney meridian together. It also links all the surface and deep
energies of the abdomen. The trajectory o f the Kidney meridian here mns deep. The Chongmai connects the deep
energies of the Kidney meridian with the more surface energies of the Stomach meridian which runs parallel to the
Kidney meridian on the surface of the abdomen. The Chongmai links these two meridians on the abdomen between the
points K 11 to K21.841 At the acupuncture point St30, Qichong MM* **Qi Highway," the Chongmai descends into the
legs where it transports Kidney Fire to the lower legs to keep them wami.842
This relation between the Kidney and Stomach meridians to the Chongmai is made clear in the Lingshu where,
in Chapter 38 the CTiortgmans called the “Sea o f the Five Zang and Six Fu, z/ic wMzang z/i/ /w/
夫沖— 者，五藏六府之海也，”843 and in Chapter 62 where the Stomach is called the “Sea o f the Five Zang and Six
Fu， Wef vvwzang //响 W /uaf 胃爲五藏六府之海Z*844 This relationship has led to the also being
called the “Mother o f the 12 meridians” in European acupuncture.845 In Chinese the word “sea，” 海， and
“mother,” 母， are similar. A/“ 母，“mother，” with the addition o f the “grass” radical， cAe 屮 =» 产， renders the
idea o f prol迅c vegemtion.846 Fu池 er combined with &e “water” radical,咖冰 = > 》， renders the Chinese word
for “sea，” •海 . In other words， the “water” of the sea is “prolific” like a “mother.” This comparison between
^mother" and ^sea*' is also bom out in the Daodejing. In Chapter 32, the Sea is like a reservoir filled by the Dao
when the process of naming and classifying things stops:
4<Dao is to the things o f the world

Pi dao zhi zai tianxia 譬道之在天下

z/u’yM加叩/wfi•猶川谷之於江海.”847
And in Chapter 1， the Dao in its aspect as “named” is called the “mother o f the Ten Thousand Things, wa/ivvw z扣 ww
萬物之母
Edward Schafer said the ,
^nonbeing of the Nameless is Chaos (i.e., the sea) which is the origin of Heaven and Earth, and Being or the
Named is the potentiality of forms which is the Mother of all things. Creation requires the dialectic of both;
Chaos provides source and potentiality provides the forms of things/*849
In its connection to source, yuan tg, from the Kidneys, the Chongmai represents the Dao as ^Sea.^ In its connection
to the Stomach and the essences of “water and grain,” it represents blood and Dao as “mother.”
In a section on the **Four S eas/' Chapter 33 o f the Lingshu defines the Stomach as 4ithe Sea of Water and
Grain，im z/ie z/w■細 f 胃者水穀之海.，奶0 As the Sea o f W ater and Grain， the Stomach connects to the
Chongmai through two acupuncture points: l)the mutual point St30, ^Highway o f Qi,MQichong located at the
base of the lower abdomen two body inches lateral to the pubic bone, and 2)the acupuncture point St36. St30 is the
point where the Chongmai emerges from the interior. In the same chapter o f the Lingshu it says that the Chongmai
is “the Sea of the Twelve Meridians, •沖脉者爲十二經之海，’’ which connects to
the points B l l , St37, and St39.851

Classical texts imply the interweaving of the Kidney and Stomach meridians by the C/w/jg/naf through the
description of its upward trajectory from St30. The Su-wen describes this as following the Shaoyin Meridian
(Kidney) to the navel before rising to and dispersing from the Center of the Chest,
<4The Chongrmi begins (at the acupuncture point) Qichong (St30), and follows the Shaoyin meridian
(Kidney) to the navel. (From there) it rises and disperses &om the Center of the Chest Chongmai zhe qiyu
qichong bingskaoyin zhi jing laiqi shang xing zhi xiongzhong er san ye
衝脈者起於氣衝並少陰之經來齊上行之胸中而散也.m52
The Lingshu describes the Chongmai as following the Foot Yangming Meridian (Stomach):

4T h e Chongmai begins (at the acupuncture point) Qichong (St30), and follows the Foot Yangming meridian
(Stomach) to the navel. (From there) it rises to and disperses from the Center o f the Chest Chongmai zhe
qiyu qichong bing zu yangming zhi jing laiqi shang xing zhi xiongzhong er san ye
衝脈者起於氣衝並足陽明之經來齊上行之胸中而散也^ 53
This apparent discrepancy shows two perspectives on the Chongmai. W hen viewed together, the spirallic nature
winding through both the Kidney and Stomach meridians can more easily be understood.
In Chinese, the word chong, as in Chongmai is represented as either ^ or Chong as ^ depicts ^water,^
shui 7j< => '{, rotating around a center, zhong 4 1, as in a vortex or whirlpool. This whirlpool represents the cosmic
vortex connecting Heaven and Earth, the turning o f which manifests the Ten Thousand Things from the empty
central void o f pre-polarity. In Chapter 4 of the Daodejing, this chong ^ is said to be a centripetal force or
outflowing:
<4The Dao pours itself out, but can never be filled

er to o 道沖而用之或不盈.
Like a whirlpool, or ancestor o f the Ten Thousand Things

ywaw wa/ivvw zW zong 淵兮似萬物之宗，
It lowers weapons, untangles confusion, blends brightness, and unites the world
CW仍'm •
，力•叫1
知，
心抑 wang, 肿 v：
/jen挫其銳，解其紛，和其光，同其塵，
But keeps itself preserved in the depths

ZAan jc/ h Awo cm/z 湛兮似或存.
I don't know whose child it is (but it) resembles the first ancestor
阶 i w / z W z W A 忒 ;d a n g 也 zW jd a /j吾不知誰之子，象帝之先.’t854
In these lines the image is o f Dao, as first ancestor, flowing into the sacrificial vessel (yong ffi) which is
held up to him in sacrifice by his ancestors in order to receive his blessing. This blessing, which he grants all things,
gushes out in a tremendous overflowing that pours into the cup like swirling wine with so much force that, though the
cup receives this blessing， it is never completely filled at any given time. filling is a continuous， and ongoing
process. The word yong used in other translations as 4tan empty bowl that in being used can never be filled/*855 is
also part of a third century Neo-Daoist term, tiyong relating to the essence of the universe, ti f§ , and its
external manifestations, yong ffi.856 Ti refers to the inherent capacity o f the universe at rest in the center o f this
vortex, yong refers to its inherent capacity in action.857 The external actions o f Dao are visible, yong, while its
internal essence, ti, is not. According to Derk Bodde,
6T h e Cihai dictionaiy^s definition of tiyong. . . What is visible externally is yung\ what is self-complete (ju
internally is ft*. . . the term tiyong itself, while popular in Neo-Confucian and later writings, is probably o f
Chinese Buddhist origin；獅
In the early third century neo-Daoism substance-fbnction metaphysics, “principle，” " 理， is the underlying
pre-causal substance of the universe, di out o f which the myriad things manifest, yong themselves.859 These
ideas go back to the Zhuangzi where ti is the inherent capacity of Dao at rest, while yong is the inherent capacity
o f Dao in action.860
In the Shiji, the manifestation of Dao from emptiness is described in terms of the whirling vortex between
Heaven and Earth emanating from the Pole Star:
4iThe Bushel is the car of the ruler, Di or the pole-star, revolving in the central region of the sky, visiting
and ordering the four directions, dividing light and darkness, settling the four seasons, equalizing tiie five
elements, regulating periods and degrees, and fixing the various calculations o f the calendar-all these things
depend upon the Bushel.”861

This process was further described in the Huainanzi where the manifestation, yong, o f Dao took place
through the separation of clear and light, qingyang from dark and heavy, zhongzhuo out of the chaos of
the undefined polarity o f the yuanqi jtM i- It is the circular, vortexical movement which initiates this separation.
The clear Yang forms the Heavenly Spheres, sanguang (i.e., sun, moon and stars)862 and the jingqi as
well as the most subtle essences, zhijing The heavy Yin forms the earth and all that is associated with dark,
cold, opaque, and lumpy.863 In the Tian Wen Xun Oiapter it says: ^
**In the beginning nothing had physical shape, and the first spontaneous formations were the continuation of
space and time. Out of these were produced the Original Qi. This Qi was heavy and stable, but its lighter
part rose up and became the sky. The heavy and turbid part gathered and became the earth. The gathering
of the heavy substance took time, and hence the sky was formed earlier. Then the Qi of the sky and earth
met and became yin and yang. The active Qi o f yin and yang became the four seasons, and as this Qi o f the
four seasons scattered it formed the various phenomenal things of the earth. The hot Qi of yang gathered
and became fire. Next the essence of the Qi o f fire became the sun. The cold Qi of yin gathered and
became water. The essence of the Qi of water became the moon. The encounter of the Qi of the sun and
moon gave rise to the stars.”864
this separation takes place in the realm between the Former and Latter Heaven worlds
through the Triple Heater and Chongmai in their communication between the Stomach and Kidneys. In Chinese, the
word “heavy，” z/tewg 重， is aan important part of the ►rd chong ® in Chongmai, which depicts the downward
movemilent, xing f j , of these heavy elements through the central core of the body/mind. The; separatioi
separation of the pi
and impnpure elements is also recounted in the legend of Z to 叹/i■重黎 in the G] Guo Yu (Narrativesves of the iStates). It was
Zhongli who was first responsible for separating Heaven and Earth following ig the commandsi ooff Zhuan X u 顓頊，865
the fi^h of the Five legendary rulers’ also called Gao Yang 高陽， the “Highest Yang.” According Ling to the legend，
Zhongli was originally two separate beings, Zhong the god of Heaven, and Li god of the Earth, Because the
people were lax in morality, Zhuan Xu ordered 23iong and Li to separate. According to an ancient saying, t4Zhong
lifted Heaven up and Li pressed Earth down/*866 The word zhong S literally means something heavy, while li
literally “black/’ denotes the harvest^" 利 4 狗， of millet， A m 黎，867 and refers to the agricultural and food producing
activities that takes place upon Earth. Thus, the Chongmai becomes the vessel which interacts between the Fonner and
Latter Heaven Qi, the Kidneys and the Stomach, to separate the pure from the impure in the Triple Heater.868 It is thus
used in TCM to regulate the Qi within its trajectory, especially rebellious or stagnant, obstructed Qi in the abdomen and
chest, as well as food stagnation, and also to nourish weakness, and to move Heart Blood where there is chest pain,
stuffiness of the chest and palpitations.869 In lifting up the heaviness, the Chongmai also integrates the JingfEsscncc and
and raises them up to the head where they are transformed to a higher level at Gv23.
The use of the Chongmai in Daoist meditation was first mentioned in Chapter 6 of the Zhuangzi in reference to
^sitting in oblivion/* zuowang a state where there is no distinction made between inner and outer:
smash up my limbs and body . . . and make myself identical with the Great Thoroughfare, Datong
»870
The term “Great Thoroughfare” used in Chinese meditation and philosophy is closely allied to the cosmogonic
aspects of the Chongmai. Both terms refer to the original prc-polar vortex connecting Heaven and Earth. The
Suwen uses tenninology that nearly equates the Chongmai with that of the 4tGreat Thoroughfare,MDatong, in
Chapter 1:
(tAt 2 time 7 years, fertility arrives, Renmai circulates, tong ig , and the Chongmai (Tai chongmai
becomes abundant, sheng The menses occur at the right time, and a woman has children.,,871
Here, the circulation, tong within the Renmai and Chongmai make, what the Suwen calls, the 4tGreat Chongmai.
In this context the words tong 3®, <4thoroughfare,Mand chong ^ ^ g h w a y /1 are very similar. In fact, Yang
Xuancao or Yang Kanghou in the Nanjing jizhu, a Sung dynasty commentary to Chapter 44 o f the Nanching
discussion of the ^seven through gates, qichongmen says that "'chong stands for Since Chongmai,
itself， can be translated as “Highway Vessel,” or “Great Highway Vessel,” its similarity in meaning and context
renders them two aspects of the same concept.

The connection of the Chongmai to the spine and brain is also made through its trajectory. According to
Chapter 60 o f the Lingshu:
4tThe Chongmai and Renrnai both originate from the center of the uterus
衝脈任脈皆起於胞中
And rises upward following the inside o f the spine where if is the Sea of the Meridians
Shangxun beili weijingii/o zhi hai 上循背裏舍經絡之海.
A branch vessel (literally something that floats to the outside) follows the abdomen upward where it meets
at the throat, and separates to connect with the lips and mouth
Q ifu er wai zhe xun fuyou shangxing hui yu yanhou bie er luo chunkou
其浮而外者循復右上行會於咽侯別而絡唇口^73
The Lingshu, thus, defines two aspects o f the Chongmai, a main trajectory and a branch. The main
trajectory travels “upward” following the spine. Although it doesn’t give a destination， it is easy to presume that it is
the head and brain, especially since a main function o f the Extra Vessels is to nourish the spinal cord and brain. The
branch trajectory goes to the throat and mouth where it meets LI20, which is located half a body inch lateral to the
nostrils. The secondary name o f LI20 is tlHighway of Y ang/' Chongyang a name which it shares with St42,
located on the highest part o f the dorsum o f the foot where it receives the leg trajectory of the Chongmai. Both of
these names refer to the upper and lower trajectories of the Chongmai^ as well as the Yangqi which gets separated
from the Yin within it. LI20 sends an auxiliary vessel to meet with B 1, located at the internal canthus o f the eyes.
From B l, the Bladder Meridian travels up the head to B5 where it connects with Gv23, located 1 1/2 body inches
lateral to the midline o f the forehead.
This inner connection of the Chongmai to Gv23 meets with the ascending main branch traveling up the
spine, and parallels the middle branch trajectory as it bridges the abdomen with the chest and Heart. Both Suwen
and Nanjing describe this middle branch trajectory as
<4rising from the navel to the chest where it disperses.

gz* er san ;ye 齊上行之胸中而散也.”
874
M odem consensus has it that the Chongmai connects the left and right side of the Kidney meridian on the
torso with the Stomach meridian from K 11 to K21.875 K 11 is located on the lower abdomen above the pubic bone,
half a body inch lateral to the centerline, and 1 1/2 body inches medial to St30; K21 is located on the upper
abdomen, half a body inch lateral to C vl4, which is located on the centerline 3/4 of the distance from the navel to the
xiphoid bone at the bottom of the chest.
From K 11 to K21 the Chongmai follows the natural trajectory o f the Kidney meridian on the upper and
lower abdomen which hugs the centerline between these points being only 1/2 a body inch from it according to mbst
sources,876 and 1 1/2 body inches away according to others.877 At the next point in the upward progression of the
Kidney meridian, K22, located on the chest lateral to the fifth intercostal space, widens out from the centerline 1
another 1 1/2 body inches,878or 1/2 body inch according to Worsley.879 This widening o f the Kidney meridian to
accommodate the course of the Chongmai as it 4trises up to disperse into the chest/* parallels that of the Bladder
meridian on the forehead where it flows directly upward from B 1 to B3, located on the forehead 1/2 body inch above
the natural hairline and 1/2 body inch lateralto Gv24, the “Spirit Courtyard.” At B3, the Bladder meridian splays
outward, like the Kidney meridian does at K21, to B4, and then continues up the head to B5 where it meets with
Gv23. This parallel describes anatomically the transformation of //«g/Essence to Shen/Spuit that begins at K22, and
ends at Gv23.

Similarity Between Sections o f the Bladder and Kidney Meridians
K22 is the first point of the Kidney meridian on the thorax where the Chongmai scatters into the chest.
From here the Shen/Spiiit is delivered to the Heart where it is eventually established within the physical body. This
process begins at the navel where the 5/^«/Spirit enters the body, and where the Chongmai picks up the SAen/Spirit
in its upward ascent. Whereas the points on the Kidney meridian from K 11 to K21 represent the Kidney meridian
points o f the C7z£W茗//ww’ on the abdomen， the points from K22 to K27 represent the points o f the Kidney meridian on
the chest. From K11 to K21 the Kidney meridian travels deeply within the interior, while the Chongmai brings this
deep energy to the surface where it meets with the Stomach meridian. On the chest, however, from K22 to K27, the
process is reversed. The Kidney meridian travels more superficially, while the Chongmai travels deeply in the chest
where the 5/ien/Spirit is established in the Heart. The ChongmaU Kidney meridian, and Stomach Meridian also co
operate to bring die //ng/Essence and Shen/Spixit up to the head at Gv23. This process takes place mainly in the
chest where the Shen/Spixit establishes itself within the Heart, and then reaches out to communicate with the external
world, a process which culminates at Gv23. After this centripetal establishment of the 5/ze/z/Spirit within the Heart,
the outward, centrifugal movement of the n/Spirit to the head and the external world through the senses is like the
step of the shaman adept, or the uStep o f Yu,Mthe divine king.
K22: Dance of the Shaman King

This inner shamanistic-like journey begins at K22, and is described by its name, Bulang **Stepping
Corridor,” which refers to the Dance of the Stars called 召呀a/这步綱， “stepping on the net’， in Daoist rituals,力
The Bugang ritual dance was described as early as the Six Dynasties Period and still occurs today within the
classical Daoist liturgy.880 According to Isabelle Robinet, the Bugang " i s . . . a dance which joins Heaven, Earth, and
Man (and) represents tiie union of yin and yang. . . water and fire.,,S81 The dance was performed for purification,
protection, and ascent to Heaven.882 Commonly referred to as the Taiyi bu jiugong 太—步九宮， “the walk 6f
through the Nine Palaces/' the Bugang rec^)itulates the movements of Taiyi through the heavens as represented by the
eight trigrams clustered around a common centa*.883 In Chinese astronomy* the stars are considered to be linked
together in ^network^ which has the ed acity to seize the soul of any trespasser. Thus, if caught there without the
prescribed chant will be imprisoned in the net, one will lose his reason. The antidote, accordkig to Robinet, is that
*The adept. . . ruled by the image of creation and who is destined to master the spirits and convene the
deities-crosses the distance from one star to the next He ties the stars together within himself just as the
network links the stars in the heavens.,>884
In Daoist ritual, the Bugang is performed in front of the altar, donggan after the ritual area is purified by
water, and the appropriate documents have been read and sealed,/eng According to the noted authority in the field
of Daoist ritual, Poul Andersen,
162 Dennis Wiilmont © November, 1999; All rights reserved.

uthe high priest. . . writes with the sword and spews out water in the directions of the four comers (north-east,
south-east, etc., but in this connection representing east, south, and so on), and then proceeds with the
summoning of the four Numinae, zhao siling € that is, the calling upon emblematic aninuds of die
four directions to protect the boundaries.**88^ 。
Andersen also connects the Bugang ritual dance with the 4tWalking Corridor,MBulang, of K22:
4tI think it would be quite possible to find some local deities associated with Daoist rites (perhaps
specifically bugang), in whose names the character lang 1(5 occurs/*886
Although the Great Purity，中>2尽上清， sect of Religious Daoism was the first to describe this practice,
it copies the “Step of Yu，’’ h/ftw 禽步，887 which， according to legend and mentioned in 压third century BC
manuscript, the Wu Shi Er Bing Fang (Fifty-two Prescriptions for Disease),888originated during the Xia dynasty
when Yu the Great received it from the gods and transmitted it to the world.889 Yu tiie Great was one of the eight
human and semi-divine ancestors of the Chinese nation. He was also the legendary founder of the Xia dyi dynasty and
patron saint of sorcerers. According to legend, he contracted an illness while trying to control the flood tthat raged ovei
China. This illness shriveled up his body and affected his legs so that he could not moves without a ch characteristic lin
that dragged his left foot behind his right.890 The magical dance that came into existence5 based on Yu Yu*s limp was
/I;和 r-hd 的的 4 灿和外〜，
directed toward the attainment of supernatural powers.89
地的 891
These rituals were analogs of the ancient i m p e r i a l a n d shan sacrifices where the emperor made
contact with the heavenly bodies and the celestial realm for the same express purposes on an imperial scale. In
acupuncture, the t4walk to the stars'' develops into imperial scale through the simple progression of the Kidney
meridian from K22^ the t4Walking Corridor/* which connects to the Feng and Shan sacrifices through the
acupuncture point K23, the “Spirit Altar,” 神封，where the S如rt/Spirit is initially installed into the Heart.
This process continues on the Kidney meridian at K25, the ^Spirit S to reh o u se,Shencang where the
Shen/Spint becomes firmly established in the Heart. Thus, the points on the Kidney meridian beginning at K22,
running through K25 to K27 represent the ritual ascent of the 5/j^/j/Spirit, the King, or the Daoist adept, to the
Mingtang at Gv23 where one connects fixlly with the celestial realm.
The crippled-like (tDance of Yu" with one foot dragging
<3 behind the other suggests the spiritual emptiness of
the sorcerer who seeks to be filled with divine power. In ancient Chinese, the right symbolizes everyday life, while
the left symbolizes the spiritual. This is because, fromi the traditional perspective
perspectiv< o f facing South, the sun rises on
■, while 1 powei
with the setting sun. The West is the direction of the Queen Mother of the West, who rules over death, iand
immortality, and presides over all men from her abode on Mount Kunlun. Kunlun represents the head, especially at
the vertex, at Gv20, the high peak which protects the Hall of Light of Gv23 with its Fengshui so that divine contact
can be made. On o f the names of Gv20 is 4<Upper Summit,MDianshang which in turn represents the sacred
mountain of Kunlun. Dragging the right leg forward represents the willingness to die into the divine realm to attain
immortality, and be filled by the divine light so that one's spiritual self, represented by the left leg which is dragged
behind, can be made whole.
The emptiness with which the spiritual adept makes himself in order to filled with Heaven or the Dao is
further related to these shamanistic dances which were also called “Walking in Emptiness,” or “Pacing the Void,”
步虛， in Daoist ritual.892 Suzanne Cahill notes that poems on “Pacing the Void” can be traced back: to the
preparations for the Queen Mother's visit by Han Wudi in his Mingtang.m
The explanation of Buxu as prayer, chant, or invocation is that it was originally discovered while one Wang
Cheagxi was wandering alone in the: rmountains. Upon suddenly hearing the sound of the music of the divine
siting scriptures, he wrote them down, and they became the basis for the Daoist liturgical
immortals and the recitin
practice in the latter fourth century.894 By reciting these scriptures, one resonates with the divine which is then made
real. This is exactly what happens within the Chongmai as the hidden potential within the Jmg/Essencc awakens the
higher nature
ture of the Shen/Spkpirit, and is then realized at Gv23, Mingtang.
Mingtang; Hall of Light

The Chinese word ran犮堂 denotes soil， m 土， packed under a roof, 尚， until it is dry and even, and
signifies a hall, meeting house, or court.895 The word ming depicts the light of the sun, ri 0 , and moon, yue ^ ,

shining together, and depicts that which is bright, light, clear, and intelligent.8 s, the etymological meaning o f
Mingtang is a hall which gathers and emits light. In this way the Mingtang, i.e., Gv23, 3 , can be likened to a sensory
orifice or important gateway where high frequency Qi flows back and forth. In fact, Gv23, as Mingtang^ is grouped
together with the nose, coccyx, backbone, occiput, throat, and heart as part o f what is called the 4<Seven Gates,M
Qimen in Daoist meditation.897 It is also grouped in the Daoist encyclopedia, the Yunji qiqian, with the mouth
and nose as part of the Three Palaces，如 rtgcw豸三宮， where it is called the /mVigto/z從仰茗 — 堂宮 .898
Because of its importance as a center for the sensory transfer and transformation of Qi， M rt容to/ig is carefdlly
situated between other important acupuncture points on the head. In the same vein, the religious and cosmological
functions of Mingtang were extended through the practice of FengshuL Fengshui was concerned with balancing
natural forces with the surrounding landscape in architecture. One o f its primary functions was in the proper
orienting o f tombs in order to preserve ancestral contact. The word tang ^ is actually one o f several terms
describing the Fengshui of these properly oriented sites. The Mingtang, in Fengshui, is the frontal pool o f a flat
table of land where the strongest Qi is collected.899 More specifically, 41the territory within the Fengshui situation
and in front of the Fengshui spot is called M ingtang^0
The idea o f as a site is also carried over in acupuncture. The illustrated Daoist views of
the Body o f the Tang Dynasty depicts the Head as an ideal Fengshui site with the peaks o f the acupuncture points
G vl9, Gv20 and Gv21 protecting the Mingtang o f Gv23 against the noxious winds from the North. These three
points are named after the various faces o f a mountain range. Gv20, located at the vertex o f the centerline o f the
head is called the “Upper Summit，顚上；G vl9, located 1 lC b o d y inches behind Gv20, is called the
“Posterior Summit,” 後顚， and Gv21， located 1 1/2 body inches in front o f Gv20, is called the “Anterior
S u m m it,Jiandian The Mingtang is the flat area nestled within these peaks on the southern or anterior
exposure. In ancient China there were Mingtang*s
iviiriîun^ s situated
siiuaicu iicai
near the
uic capital,
capiuu, and
miu four
luui others
uuici5 located
xucaicu at
ai the
uic； foot
luui- of
vi
China’s four sacred mountains including 户心
g Mt. Tai 二 ----- 901 In acupuncture, the Fengshui spot corresponds 1
in Shantung.901
the Niwangong area in the center o f the： Head,
H the interior palace where the ancestral pill o f immortality is housed
In both the cosmo-religious and Ld Fengshui traditions, the Mingtang was a place concerned with hannonic hannomous
function. This was elevated in the Emperor^ Mingtang to ceremonial ritual. In Fengshui^ the Mingtang situated in
front of the Fengshui spot is concerned with the conduct of daily life. The Fengshui spot, like in the Imperial vision,
is where the most sacred and honorable events took place. 902
Mingtang, then, is a place o f preparation for the divine insight which takes place at Niwangong in the center
o f the head. In fact, according to De Groot, (tthe ground in front o f the grave is called Mingtang (and was) the place
where the contract fof the purchase o f a plot of ground (i.e. the cemetery or mausoleum) is buried.’’903 This is to say,
that in order to receive the benefit o f ancestral worship, and all benefit was thought to be derived from ancestral
worship, the site had to be secured through monetary payment by the descendants. In order for this to occur, the Five
Phases and Eight Directions ns o f Life must
lust be fulfilled and balanced. Mingtai
Mingtang is the site o f return o f the 1Twelve
Meridians, Eight Vessels and Five Ph;lases to their Source, the “Original Spirit” in the ancestral land， whic .ch lies in a
space prior to its polarization into the states of Life and Death. Each stage o f this return becomes more simple. si The
Twelve becomes the Eight, which becomes the Fiv 丨 e. All reduced to Two, the Yin/Yang principle of 太極，
which when united become the One.
The Divine Connection

The process of reducing the patterns of life to One can be thought of as the deification o f self and universe. As
one reaches higher and more refined aspects of existence, the levels of perception and exalted states o f awareness
encountered are so beyond the normal range of habitual consciousness that they can be compared to gods or godlike
states. In Shangqing Daoism, deities became more and more palpable and visible in the internal chambers of both the
Heart and the Mingtang in the head904 where even Huanglaojun, a deified combination of Laozi and the Yellow
Emperor, and his assistants were said to reside in the Mingtang.905 According to legend, the Yellow Emperor would
meet with the hundred spirits and the ten thousand souls which he called together at the Mingtang.906 In
acupuncture, the hundred spirits meet at Gv20 at the top o f the head which is called the <(Hundred Meetings^ Baihui
白會， and also the “Meeting o f the Yang.” The hundred spirits gather together at the top o f the head， and meet with
the Yellow Emperor at the Mingtang. Since the Yellow ^nperor is a symbol of the Heart and the SA^w/Spirit, Gv23
represents a place where the spirits o f the extended universe meet with the spirit o f the Heart, the S/*en/Spirit. The
Book o f History by Sima Qian records sacrifices to the divine Great One, Taiyi isi—, in 106 BC at the Mingtang in
preparation for the Feng ^ sacrifice:
164 £>ennis Willmont © November, 1999; All rights reserved.

4<He sacrificed to the Great Unity and the Five Emperors at the Bright Hall, placing them in the highest seats
and placing the seat of Emperor Gaocu C'High Ancestor") facing them. In the lower room he sacrificed to
the Lord Earth. Twenty sets of animals were used for these sacrifices. The emperor entered from the
Kunlun walk and for the first time paid his respects at the Bright Hall, following the ceremony used at the
suburban sacrifice. When the ceremony was completed the sacrifices were burned outside the hall.,,9°7
Imperial sacrifices at the Mingtang, and the offerings at the Zong Miao^ in the Shang dynasty were
considered essential in order to make and maintain the connection to spirit and the divinities who reside there, the
Shangdi If these sacrifices and offerings were neglected, the blessings of Heaven could not be counted on and,
instead, retribution could be sent down instead. Supposedly this happened at the end of the Shang dynasty when the
self-serving Shang king neglected this ail-important connection to spirit:
<4the Shang Di refused to tolerate him, sent down a curse and instant destruction upon him; whereupon King
Wu (the first king o f the subsequent Zhou dynasty) calls upon the barons to support him in executing the
vengeance of heaven* (by revolting against the Shang king)/*908
Elsewhere when the profligate Shang king is unwilling t s the Shangdi and the spirits, guishen , Heaven
ta stsh im o ff.”909
According to Isabelle Robinet,
4tThe mingtang. . . is inhabited by three spirits looking like newborn infants. Dressed in blue-green silk, these
spirits hold a red jade mirror in their mouths and cany on their waists a small bell of red jade. They exhale a
red fire which quenches those who are thirsty and illuminates the way of the adept who travels at night. The
tinkling of their smaU bells is heard as far away as the Supreme Pole. This sound frightens enemies and makes
demons and bad influencess disappear.’’910
disappear/1
The significance of these three spirits is that they represent the transformation of the Yangqi in alchemy where
extremes are reined through intimate contact with their opposite* The red jade bells heard as far away as the Supreme
Pole represent the spiritual connection these spirits maintain with Source. The fact that the ic tinkling
uii&jmg uiof their
uicu bells
frightens away enemies, demons, and bad influences is due to the purity of this connection, a to the Yangqi which
n, and
emanates from it Only that which is aligned with Source can survive in its presence. Badd influences
i and demons are
perversions of Dao, and can only exist when the connection one makes with Dao is absentt oorr weak. The jade miiror
held in their mouths reflects the objects of desire back onto themselves and keeps one^ purified Yangqi from leaking
away. It also symbolizes the truth of speech which reflects the true nature of the myriad things back onto themselves.
The paradox of the red fire of their breath which quenches the mouths of the thirsty symbolizes the alchemical
transformation of the Yangqi which rises upward from Mingmen Dantian as the Green Dragon of the East, symbolized
by the blue-green silk dress of the three spirits, to the Fire of the Heart which contains the element o f Yin within Yan^.
The red breath is the Fire of the Heart, while its ability to quench thirst is the Yin within Yang, (see K2)
The alchemical process is described in the Laozi zhongjing as one where the immortal embryo conceived at
the Z)伽 "a/i moves back and fourth between it and the Yellow Court 如 cs to
where it starts t grow. In
alchemical literature, the location of the Yellow Court has been identified with the Spleen, the eyi eyes， and witl
different energy centers in the head including the Mingtang.911 In actuality, the process progresses through each of
these three areas according to the transformation of the Three Treasures, /mg/Essence, Qi, and Sfe«/Spirit. At the
MfVig/nen Dfl/zha/i area the 力>ig/Essence is transformed to Qi. The Qi is further transformed to 57iî/Spirit at the
Yellow Court of the upper abdominal area corresponding to the Spleen. Lastiy, the Shen/Spiht is transformed into
the spiritual body, fashen , at the Upper Dantian. The Hall o f Light is instrumental in this last stage of
transformation. Here, everything firom below merges completely with its opposite in order to become One with Dao.
History in Medicine
The name Miingtang is rich in historical significance. It conveys five different levels o f meaning which
coordinates the other four names of this point. These five levels concern Chinese astronomy, religion, cosmology,
Fengshui, and inner alchemy. Because one of the functions o f the Mingtang was to serve as a temple for the
Dennis WDlmont © November, 1999; All rights reserved. 165

emperor where he issued proclamations concerning the harmony of nature and renewals o f the calendar, it was used
as the title for many works on Chinese medicine.912 All Chinese medical works of this time thought that health and
healing were dependent upon harmonizing with these cyclical events. In fact, a Mingtang Zhen Jiu Zhi Yao (The
Acupuncture and Moxabustion Treatment Essentials o f the Mingtang), a lost text, was one of three classics,
including the 山 rt糾 m，出at were used in the compilation o f Ae 刀町碑容(Systematic Classic o f 八⑶
and Moxabustion) of 282 AD. Huangfu Mi preserved much of the material from the Mingtang book and
incorporated it into the Jiayijing.913
Even the oldest extant classic on acupuncture, the Suwen^ mentions the Mingtang as a place where Chinese
medicine was discussed with the emperor:
“The Yellow Emperor sat in the Mingtang 明堂 and summoned Leigong to ask him: ‘Do you have any
knowledge about medicine?” ’914
gtang. I
emanating from the source of creation itself was sufficient to guarantee thatLt the tern
tenets of early acupuncture originated
from Source, and could, therefore, withstand any worldly scrutiny. The Mingtang was where the emperor, in this
case Huangdi, the Yellow Emperor, meticulously followed the balance of the Five Phases and the Eight Extremities
in brder to initiate rectification from the center of the universe through the Dipper.915 By placing early medicine in this
context, its integrity and spiritual/material balance was thought to be insured. Prior to 1027 AD and the creation o f the
bronze figure for the correct location o f acupuncture points, anatomical charts were called (<Charts from the Hall of
Light, 明堂圖.916
According to the Da Dao Lu by Hui Dong (1670-1741), which is the principle repository o f information on
the Mingtang, the first Mingtang was built according to the specifications o f Shennong, the Divine Farmer and
second legendary emperor (2736 to 2705 BC). The second of the Five DU his shrine is also seen see in temples of the
medicine guild. In fact, Shennong is considered the patriarchal founder of Chinese Medicine. He is also credited
with observatory building, and calendar making.917 Thus, the Mingtang is firmly established within the spiritual
meture and Chinese medicine.
History in Chinese Culture

The name ^Mingtang" was given to the sacred altar of the ancient Shang9ls in the 23iou dynasty when it was
at the height o f its development.919 Between 1736 and 1740, Hui Dong o f the Eastern Wu attributes the origin of the
Mingtang in his Mingtang dadao lu (Record of the Great way of the Hall o f Light) to the legendary emperor
Shennong. According to legend, the origin can be traced back further to the legendary author o f the Yijing, Fuxi. By
the time of the lcgendaiy Yellow Emperor, the Mingtang became associated with astronomical observation.920
Historically, the Mingtang was the Em peror^ cosmological temple921 where sacrifices were made to
Heaven.922 Here the emperor confessed any evil or injurious actions in order to achieve the correct measure of
emanations from his counterpart, the 44Great One,** TaiyU the King of Heaven.923 In the same way as the deity Taiyi
who occupied each of the eight Celestial Palaces according to the rotation of his home star around the Celestial
Pole,924 the emperor, as the Earthly King or Son of Heaven, rotated his dwelling through the seasons of the year.
In the earliest times, however, the Mingtang was a simple earthen altar located on a mountain or plateau
where ritual sacrifice was einployed.925 This could have been a subterranean cavern receiving the direct rays of the
suil Its name, “Hall of Brightness，’’ was retained after it became a structure above ground， very possibly a room
situated in the Southern Quarter where the sun was strongest926 The identification of the Mingtang in these early
times with a place of brightness relates its position astronomically to both the Heart constellation and “Star” of
the Southern Palace. These, in turn, correlate with the religious use of the Mingtang to contact both the Heavenly
Deities and the Ancestral Spirits.
The Mingtang was extensively used in the Zhou dynasty. One o f the primary sources of written material on
the Mingtang is the Zhouli (Rites of Zhou) which describes many o f the functions that took place there.927 During
the time of King Wu, the founder o f the Zhou, there were at least two Mingtangs. One was in the royal capital, and
one was replicated in the capital of the Lu sate of Zhou Kong. Both of these existed in the time of Confucius, i.c.,
500 BC. A visit by Confucius to the royal Mingtang is recorded in the Analects where he êntered the Tai Miao
►rthe Mingtang) and asked about everything within it.,,92S

No clues as to the location or design o f the first Zhou dynasty M ingtangs are extant. Toward the end o f the
Zhou, they had disappeared and become only a matter of scholarly debate.929 Cai Yong, a Han dynasty scholar,
mentions that the Great Sacrifice to the ancient sovereigns, diji in the Mingtang during the last 400 years o f the
Zhou dynasty, were no longer carefully observed.930 The main factor o f the decline of the Mingtang was the break
up of the feudal system. TTie function of the state upon which the function o f the Mingtang was dependent became
dispersed. The barons were gone, and there was no one left to whom the Son o f Heaven could deliver the calendar.
The only way the emperor could can y out the ancient duties, was to present them without any rites or meaning.931
The character of sovereignty gradually changed in China. The development o f political organization and
the use o f military force brought the prestige o f kingship to a very low ebb. However, according to Soothill, in the
third century BC
<4there was a movement of return to earlier tradition, a fresh search for legitimacy in government and an
attempt to give stability to the new imperial system through a reinterpretation o f ancient beliefs. From that
time until the revolution of 1911 the Chinese monarchy never lost its sacerdotal character."932
In the third century BC’ the location o f the was moved from the capital to the area outside the city walls.933
While Emperor W en of the Han was the first Chinese sovereign to construct a M in g ta n g ^ it was the Mingtang o f
Wudi in 109 BC that was the most famous. He used it for sacrifices to the deities including Taiyi and the Five
Celestial Rulers presiding over the Four Cardinal Directions plus center.935 W u-ti erected his Mingtang at the foot o f
Taishan mountain, the location o f a major Daoist sect, in order to contact these transcendental beings.936 The most
famous of these reconstructions took place under the reign of Empress W u in 688.937
A Mingtang was erected several times over the centuries. However, it invariably fell into neglect and,
according to Soothill, 4<was rarely used with the full and costly rites which Zhou precedent demanded.M938
Nevertheless, some o f these functions carried over into other holy places connected with the imperial capital.
Among these, the most noteworthy were the Alter o f Heaven, Tiantan and the Temple of Prayer for the Year,
Qinian Dian ^ / f ^ ^ . 939
All Chinese ancient traditions lead to the Mingtang. Most of ancient Chinese culture revolves around its
early use including government, education, and agriculture. As these functions became departmentalized into
separate branches at the end o f the Zhou era, the ultimate dissolution of the Af/>z取 was brought about. The last
building called Mingtang was constructed during the Sung dynasty. According to Soothill,
<4the splendid marble Altar o f H eaven. . . the . . . circular Temple o f Prayer for the Y e a r. . . adjacent to the
altar, and other widely separated centers o f nature worship, such as the altars to the sun, moon, and earth,
are the modem representatives of the ancient Mingtang"'940
By the Ming dynasty, the Mingtang saw its final demise. According to Soothill,
'*its primary astrological and meterological functions in aid of the calendar had long been undertaken by'a
separate office; the monthly sacrifices by the sovereign at the new moon had long ceased; the colleges had
separate buildings; the scope o f religion had widened and included other cults, such as Buddhism; th e 1
emperor could no longer claim descent from one of the Five Z>/, as was the case until the end o f the Zhou
dynasty; and the sacrifices to heaven, to earth, to the sun, the moon, and the other gods of natural
phenomena, having now their distinctive and separate altars, were no longer attached to one place.,,94!
Note: Lingtai is the name of an acupuncture point, GvlO, located on the spine between the shoulder blades, and
between the sixth and seventh thoracic vertebrae. It is associated with the diaphragm, the peak development o f the
Yangqi, and the Blood.
Structure
In the course of the history o f the Mingtang, its structure evolved from the simple to the complex.
According to the Shijing (Book of Songs), the original prototype o f the Mingtang may have been an imperial
astronomical observatory called the Lingtai M S -942 The Huainanzi says that the original Mingtang
Mhad a thatched cover, but had no four sides, that neither wind nor rain could invade it, nor heat nor cold
E)ennis Willmont © November, 1999; All rights reserved. 167

The Shijing describes three different types of archaic Chinese dwellings that the early M ingtang may have
been modeled after. One was a gourd-like dwelling based on the model o f "M/Kfurt 混池， the cosmic egg or gourd
from which all creation was hatched. The second was a raised house or nest built on pilings o r stilts. The third type
was in the form of potters5ovens, and were **pitsMor t*holes>, dug into the ground.944 A combination o f these three
models could have resulted in the simple round-shaped form of the Mingtang with its primary division into the raised
and bright upper surface, and its lower and dark subterranean counterpart. In the Zhou dynasty, only the raised and
bright area was retained. According to Soothill, the name, Mingtang^ given to the whole structure during this time,
was originally the name of only one o f its halls/*945 the i(Bright Hail/* which was the surface area, or the one facing
South.
Other divisions of the original one-room octagonal Mingtang took place according to the traditional
numerologies o f Five and Nine.946 The one room was first divided into four comers plus center to give five rooms
corresponding to the Five Phases. The four sides were then filled in to give the nine rooms o f the magic square.947
This plan also schematically reproduced the construction o f the great Shang royal tombs which w ere constructed in
the sliape of a cross with a central pit and four or eight holes located at the cardinal points.948 According to Soothill,
' *
**This shape would be useful to an observer with regard to quarters and half-quarters o f orientation. It may
’• have preceded the Square-below Round-above plan characteristic o f the later M ingtang"'949
There were two architectural versions o f this eight-sided shape. Both were developed from the Luo Shu
magic square of the y〇 7 n f 950 In the earlier version, the Mf/zgtortg was the central room of a five-room complex951
laid out in the form o f a Greek cross with one central square bounded on its four sides by four others.952
Early Structural Plan o f the M ingtang
The latter version added rooms into what were the four comers o f the earlier version making nine rooms in
all, 1 central, and 8 surrounding.953 According to the mimerological layout o f the magic square, the first version
contains all the odd numbers and, therefore, correlates to Heaven, whereas the latter version adds the comers which
contain all the even numbers, and, therefore, correlates to Earth.
Heaven and Earth Aspects o f Elarly and Late Mingtang Designs

Early: Odd/Heaven
9
| 3 5 7 |
1
| 4
5
L iJ 6 |
Combined: Magic Square

4 9 2
3 5 7
8 1 6
By 110 BC the Zou Mingtangs were in ruins. In a journey to the 4<Sacred Mounds^ the H an dynasty,
emperor Han Wudi commanded tiie re-building o f the According a section on the “ Suburban Sacrifices”
in the Hanshu (History of the Han dynasty), the plans o f: the
tl Zhou Mingtangs were lost. Even W udi's minister,
Fenggao, knew nothing about the ancient plans.954 Therei eupon, a scholar o f Jinan named Dai Gongyu presented what
he claimed to be the plan o f the ancient emperor Huangdi to Wudi. In Burton Watson's translation o f the Shiji

Âccording to this design, there was a hail in the center, walls on all four sides and roofed with rushes.
Streams flowed beside the fence which surrounded the building, and a two-stories walk, topped by towers,
led into it from the southwest The Son o f Heaven entered by the walk, which was called Kunlun (in
reference to the magic mountain), and performed sacrifices here to the Lord on High. The emperor
accordingly gave orders for a Bright Hall to be constructed beside the Wen River at Fenggao following the
plan submitted by Dai Gongyu/ ^ 5
Han Wudi built a MfVagra/ag based on this plan, and performed t h e s a c r i f i c e at the top of Mt. Tai there
in the same year where he sacrificed to both Taiyi 太一 and the Five DL Han Wudi repeated this sacrifice at Mt. Tai
again in 104 BC, and also three other times in 9 8 ,9 3 , and 89 BC.956
In a Chinese abstract on the Feng and Shan rituals called the Book o f Feng Shan, the Mingtang was simply
an elevated altar, tan similar in nature to the Kunlun walk.957 Over time, however, the Mingtang evolved, as John
Henderson put it, 4taccording to the correlative thought and geometric cosmography laid down in China*s major
systematizing texts such as the Liji, the Zhouli, and others.,,95S
By 722 AD the design o f the Mingtang reached its most complicated level. According to Edward Schafer,
(tEmpress Wu*s Hall o f Light Was a three-tiered building 294 feet high and 300 feet square. On the bottom
floor were representations of the four seasons, each in its appropriate color. On the second story the twelve
great asterisms o f the Jupiter cycle were displayed on the sky canopy, which was furnished with a basin
supported by nine dragons. On the upper story there were simulacra o f the twenty-four pneumas and
another round canopy. On the roof was a great iron bird, made splendid with gold. It was twenty feet tall,
and shown poised as if ready to take flight/*959
According to this symbolism, the energetic patterns o f the Three Powers o f Heaven, Earth, and Man were
represented. On the lowest level, were the four seasons o f Earth; on the second level were the astrological
mannerisms o f Man, and on the upper level were the patterns of the twenty-four Qi. On top, the whole edifice was
crowned with the golden bird representing the bird star, and the Fire Phase. After a series o f debates, Empress Wu*s
Mingtang was destroyed because of its extravagance. It was rebuilt again the following year, but irrepairably
damaged by fire only a year later, and was never restored.960
The Great One

In the Han dynasty the M hgtong was thought to have been used by the legendary emperors o f the Zhou96里as
a special ritual chamber962 where all the sacrificial offerings were performed. According to the 邱 (Book o f Rites),
44the vessels belonging to it may be used, but not for ordinary purposes. W hat is dedicated to the shen
should not be objects of private pleasure.”963
The idea o f the Mingtang was that it represented that aspect of centrality on Earth where communication
with the divine forces were established. The structure o f the Mingtang, round at the top and square at the bottom,
and placement, south o f the capital, demonstrates this capacity to connect with heavenly forces. According to the
Bohutong (Discourse o f Dragons and Tigers),
(*The mingtang is round at the top and square at the bottom. It has eight windows and four doors. It is the
building whence the orders o f the state proceed, and it is situated south of the capital. The top is round in
imitation o f Heaven, the bottom is square in imitation o f Earth. The eight windows represent the Eight
Winds, the four doors the IFour Seasons; the nine compartments the nine Provinces, the twelve seats the
lirty-six Rains, the seventy-two window openings the
Twelve Months. the thirty-! : single doors the Thirty-six
j_ *»964
Seventy-two Winds.
Its role in harmonizing Heaven, Earth, and the Four Seasons often associates the Mingtang with the Soil
, the center o f the Five Phases. The Six Dynasty commentary on the famous Yellow Court Classic^ the Central

C/ajsfc (Laozi zhongjing 老子中經） associated the Spleen with the 财/>2发如/2客in a context where the Kidneys
were associated with the 4*Daik Gate of the North Pole,5*the Liver with the <(Purple Palace,**and the Dantian with the
“Great Sea； ’ “Sea of Breath，” “Five Cities，” and the “Kunlun Mountain； ’965
The terms “Dark Gate，’’ “Purple Pala »alace，” “Great S e d e a of Breath，，，‘Five Cities，’’ and “Kunlun Mountain”
teture poir tie term ‘‘
the name of C vl9 located on the center of the breastbone in the second intercostal space, and medial to the acupuncture
point K 25,5/咖您叩神藏， where the SAen/Spirit is stored away and established in the Heart The terms “Great Sea/，
Da/iaf 大海， “Sea of Breath/’ gf/ww•氣海， “Five Cities，” 五城， and “Kunlun Mountain/’ arc also variant
names of the acupuncture point Cv4, located on the centerline of the lower abdomen, 2 body inches below the navel, and
main point of Mingmen Dantian where the /m^/Essence is stored.
The term t4Dark Gate/' Youmen is also the name of the acupuncture point K21 which is located on the
upper abdomen three fourths of the distance between the navel and the bottom of the sternum, and one half body inch
lateral to the point Cvl4. Cvl4 is the Mw/Collection Point of the Heart, and is also called Juque <4Great Tower.,t
As previously mentioned, the word 巨 in Chinese is a term referring to the creation of proper alignment
between elements of a site. Cvl4, at the Heart Mu point, aligns the 5A^/Spirit, between its residence within the Heart,
with'its inception at the navel and Cv8. Other acupuncture points with the name 4tDark GateMare CvlO and St24. CvlO
is located on the midiine of the upper abdomen two bexly inches above the navel. St24 is located on the upper abdomen
onfc body inch above the navel and two body inches to either side.
Taken together, these three i4Dark Gates** represent upper, lower, and side entrances into the depths of the body
and the Water Phase where Oestiny and the //ng/Essence are stored. CvlO represents the Qi o f the Lower Heater where
the Soil Phase connects with the Water Phase of the Kidneys. It is, therefore, the lower of the three <4Dark Gates.M K21
represents the upper of the three, and is where the dark Qi of the abdomen exits the abdomen and enters the brightoess of
the thorax through its connection to K25 via Cvl4. St24, as the “Dark and Subtle Gate，” / / 叫滑幽門，
represents the transition between source and creation. ipuncturee point
c one body inch below St24, St25, the
4<Heavenly Pivot,'* Tianshu located two body inches directly lateral to the navel, and the acupuncture point 0 8 ,
the 4<Spirit Tower/* Shenque is the name given by the ancient Chinese to the Big Dipper where the divinity Taiyi,
the Great One dwells.
Taiyi 太一 is the name of St23, the acupuncture point one body inch above St24. In acupuncture, Taiyi is said
to reside at the Pole Star represented in acupuncture by the point St25 at the side of the navel. In turn, St23,24, and 25
represent different aspects of the Pole Star and the residence of Taiyi there. St23 represents Taiyi, whereas the two
points, St24 and 25, closer to the navel represent the Pole Star itself. These are the Yin and Yang aspects of the Pole
S如 • The inner nine stars are bright but correspond to Yin» while the outer nine stars, the Dark Stars， “cast a light that
doesn't shine of their own accord.M These outer ^dark** stars are Yang, but nourished by Yin. Therefore, they are
inhabited by female divinities, they correspond to Yin.
The star 7Yart5/iM， the “Heavenly Pivot,” is the name of one of the inner Yin visible stars o f the Dipper， as well
the name of one of the Dark Stars. In the same way that the night sky turns around the ^ iv o t" o f the Dipper and the
“Heavenly Pivot/’ the cosmographical manifestation of the universe also ‘pivots” on the “Heavenly Pivot” as it bridges
between Yin and Yang in the premanifestation stages of the cosmos. The divinity Taiyi is in charge of this manifestation
as he rules the outer divisions of Heaven from the top of the axis mundi, as the emperor at the bottom extended his
influence through the eight directions below.966 According to the Shiji by Sima Qian:
4tThe [Northern] Bushel is the chariot of the lord [i.e., the Supreme One], whereby he moves around at the
center [of the heavens], visits and controls the four quarters, separates the yin and the yang, determines the
four seasons, proportions [the influences of] the five powers [or elements], and gives infonnation
concerning the divisions [of time] and the revolutions [of the stars, whereby] fixing [epochs for all]
records.. All this depends on the Northern BusheL**967
A commentary to the Liji (Book o f Rites) by Kong Yingda says:
4T h e name Taiyi means the Original Qi of chaos, formed through the separation of heaven and earth
Taiyi weitiandi mofyfen， kundun zhi yuanqi 太—謂天地末分，混纯之元氣.”968
This separation of Heaven and Earth is accompanied by 这similar division into light and dark as represented by the
light and dark stars of the Dipper. First there is the separation of Heaven and Earth, light and dark, and then there is

the unity that binds them together. This is TaiyL This cosmological formula is recapitulated in Chapter 42 of the
Daodejing where
4*The Dao generates the One, One generates the Two, The Two generates the Three, and the Three
generates the Ten Thousand Things.,,969
In this fonnula Dao generates the One which is representative of Yang, the One generates the Two which is
representative of Yin. The Two generates the Three which balances the One and the Two, Yin and Yang, Heaven
and Earth. This archetypal balance point is TaiyL In ancient Chinese philosophy and cosmology, Dao was
sometimes synonymous with Heaven where it was used as a term indicating that which contains all things including
Heaven and Earth. Another conunentary to the Liji (Book of Rites) by Wu Kang says:
4T he character Tian ^ (Heaven) is used to cover the five things~the Grand Unity (i.e., Taiyi), heaven and
earth, the (dual force of) Yin and Yang, the four seasons， and the Guishen 鬼神.”970
In 123 BC an octagonal alter was erected for the imperial cult worship o f Taiyi having an opening on each
side for the entry o f the SA^/i/Spirit. In a commentary on the Qianzuodu by Zheng Xuan, it is ex explained that Taiyi
paid regular visits from his central hall to the satellite spirits of the eight trigrams. In the Chuci (Songs of the
South) and in the Shiji {Book o f History) it is explained that these spirits are manifestations of Taiyi 太— who was
considered the primordial ancestor to whom all others, including the Hun Fnandi derivative o f Ta/j/ 太一，
and Po9return. 2 A deri\
the “Great One,” is 大乙， the “Great Stem，” otherwise known as G如zf 高祖， the “High An< ncestor，” who was the
founder of the Shang dynasty to whom sacrificial tribute was paid by his ancestors, i.e., all otherr emperors of the
Chinese kingdom.973
A Cultural Legacy
The Mingtang is further associated with the worship of a »irits through tiie ancient Wenzi
4Temple of Accomplished Ancestc n or 4<HaH of the Patriarchs of Chinese;Culture/*
( where the first mention of religion
in Chineset written records takes
M place. It was here that one of the Five Original Emperors, Yao, passed on the tlthrone to
his regent Shun.974 As the center of imperial
^ religion, the Hall of Light was where the king_ communicated with the
divine ancestors. He perfonned great sacrifices there to King Wen, the founder o f the Zhou dynasty, as well as to the
Yellow Emperor, Huangdi, one o f the Five Lords, the one who presided over the central region of Heaven. He also
sacrificed to Shangdi to usher in the Winter season.975
Through his connection to the ancestors, the king was then able to make things clear976 by passing on the
legacy of Chinese culture to the general population. All important aspects of the culture were taken care of there977
so that the social realm could be balanced and aligned with Heaven. Since5 early c Chinese religion and politics were
iely aligned, the king effectively ruled Irom
Losely from the Mint
Mingtang which was called the Grand or Great Audience from
'heres royal
r commands were issued, and rank and fiefs conferred. Other social functions of the Mingtang included:
1. Ordering government through the issuing of instructions and commands,

2. Honoring worthy officials,
3. Establishing a person's rank through the ceremonial order of precedence at the sacrifices,
4. Educating the princes,
5. Bestowing alms on the elderly,
6. Hosting the archery tournament banquet, and
7. Offering captives o f war.978
These functions were put forth in the Tu Shu Ji Cheng:
4T he Hall of Enlightenment {Mingtang was) where the sovereign made ming or lucid, his orders of
government; manifested, ming BJ, his filial piety, in worshipping certain o f his royal ancestors; revealed,
^^8 the social distinctions, by arranging his barons and officers accurately according to their rank;
brought to light, ming 0^ , men of ability and worth; and showed, ming 0^ , his compassion to the old.,,9?9
£>ennis Willmont © November, 1999; All rights reserved. 171

And also in the Bohutong:
4<The Son of Heaven erects a mingtang, that he may enter into conununication with the spiritual forces,
undergo [the influences of] Heaven and Earth, keep the four seasons in the right track, put forth his
reforming teachings, honour those who have spiritual power, give due weight to those who walk in the right
Way, make illustrious the capable, and reward those who practice good conduct/*980
The connection made by the Mingtang to Taiyi, Heaven and Earth, and to the ancestors of culture defines it
as an artifact made to connect Heaven and Earth. Other Chinese culturallegacies connecting Heaven and Earth are
the Kunlun Mountains and the Taiji Pillar from which Yin and Yang are cosmologically derived. The history
of these two is also intertwined with the Mingtang. In fact, W udi!s Mingtang was sunnounted by a tower name
Kunluntm While the 668 Mingt'ang of Empress Wu had a huge wooden shaft ten span in circumference connecting
its top and bottom. This represents the invisible Grand Axis, Taiji, which joined Heaven and Earth.
One of the main ways that the ancient Mingtang functioned to balance Heaven and Earth was to create an
alignment with the natural world. These functions included: adjusting the four seasons in general, regulating and
promulgating the calendar, observing the weather, ritual ploughing of the sacred ground, and giving notification of
the new moon. An example is given from the Shijing and the Zuozhuan:
*The Ten Thousand creatures receive their forms from their father. Thus, when Autumn sacrifice is offered
to Shangdi in the Mingtangy the imperial ancestors are honored as correlates, at the time (Autumn) when all
things have achieved their perfected form.,,9S2
There was an insatiable demand for increased precision put on Chinese astronomy far exceeding agricultural,
bureaucratic, or economic necessity. Rather, the need was to harmonize the natural and political orders through the
function of the ruler who needed to know the calendar precisely in order to resonate properly between Heaven and
Earth.983 On important days of the calendar, such as the Winter Solstice when the Yangqi commenced for the New
Year, the emperor would frequently sacrifice in the Mingtang. For example, in 110 BC the Shiji (Book of Histoiy) by
Sima Qian notes:
*4those who were in charge of reforming the calendar announced that it would be appropriate to carry out
their changes on the day jiazi of the eleventh month [Dec. 25, 105 BC], on which tfie first day of the month
would correspond to the winter solstice. The emperor therefore went in person to Mount Tai and on that
day sacrificed in the Bright Hall (Mingtang) to the Lord on High (Shangdi), but he did not renew the Feng
and Shan (sacrifices). The words of praise used in the ceremony were as follows: 'Heaven has once :emore
granted to the Supreme Emperor the sacred calculations of the Great Beginning. W hen the cycles of the
heavens have been completed, they shall in this way begin again. The Supreme Emperor respectfiilly bows
to the Great Unity (Xaiyi)： ,9M
Over time, these functions were turned over to other offices which became so numerous and burdensome
that the king was no longer able to keep up with their demands. At this point in the cultural history of ancient China，
the centralizing functions of the Mingtang gave way to departmentalization.985 For example, during the Tang the
non-symbolic astronomical and caiendrical functions were turned over to the Lingtai.986
Effortless Control
The most remarkable feature of the as a temple for imperial Chinese rulership is its simplicity. In
spite of the complex fiinctions that were undertaken there, its structure, especially in its earliest history, is noted for
its closeness to nature and its easy accessiblity to the influences of Heaven. According to the Huainanzi, the oldest
surviving authority regarding the structure o f the Mingtang:
<4Of old the fashion of the Mingtang was such that, below, the damp could not reach it; above, the mist and
the dew could not enter, on the four sides the wind could not invade it; its edifice was not ornamented; its
woodwork was unhewn; its metal utensils were not carven; the robes worn in it were not trimmed at the
edges; the cap was without any fashion of comers or fullness. The hall was large enough for persons to

circulate round it during the twelve months, to perfomi the duties and inscribe the words. It was quiet and
secluded enough for oblations to be offered to the Shangdi and for sacrifices to the spirits (guishen).,m7
Throughout the history o f the Mingtang, an emphasis was placed on the simplicity of the structure of the
Mingtang. Of particular note was the thatched roof which left the temple area more open to the heavenly influences.
This carry over to ancient times was especially remarkable because o f the abundance o f tiles used specifically for
palace and temple roofs. It was though a certain power was accessed through the Mingtang on account o f its
simplicity and closeness to nature.988 In spite o f the cultural importance o f the diverse functions o f the Mingtang, it
was the spontaneous response o f Heaven that empowered them.
Simplicity was one o f the most important virtues for rulers to cultivate in ancient times. The Daodejing
devotes four different chapters to it. For example, in Chapter 65 simplicity, yu literally means monkey, yu
mindedness, xin ^ s 989 and is used to cultivate profound virtue, xuande <4Profound Virtue,Msometimes called
Ôriginal V irtue/' yuande 76^ , is necessary in order that one*s actions are empowered through congruency with the
beginning o f the world, dashun
SiIn the old days, those who were familiar with practicing Dao didn*t try to enlighten the people
Gw zto/ww 古之善爲道者非以明民，
But kept them simple

將以愚之.
Why are the people hard to govem/heal

Minzhi nanzhi 疾之難治 1
Because they are too clever

Yiqi zh id u o 以其智多l
Therefore, he who governs the country with cleverness only plunders it

Gm 故以智治國國之賊 •
He who governs the country without cleverness gives it blessings

Sw：
yi'z/if 不以智治國國之福 .
To understand these two principles is to understand how to rule

知以兩者如稽式 •
Constant understanding of how to rule is called Profound Virtue.

2/»；/7成 JCMfl/wie 常知稽式式謂玄德 . •’
It allows that things return until finally they arrive at the Great Beginning. 1
7m 丨
• nm•咖 •dosAwn與物反矣然後乃至大順
In Chapter 37, the concept o f “simplicity” is defined in relation to appropriate action， wwvvez’ 無爲， while the
“Great Beginning” is identified with Dao. Here, the word simplicity is pw 樸， which depicts a man， reTi 人 4 f ，
who gathers twigs into bundles, ye In ancient Chinese culture, this kind o f person lived removed from the
trappings o f society, and was the paragon of simplicity. Because of his avoidance of social and technological
complexities, he was able to live in closer proximity to the natural world, Dao and the Great Beginning.
41Dao is constantly without Being, yet there is nothing it does not do

DaocA训 g r wwZwrnW道着無有，而無不爲 .
When the power of nobles and kings observe Dao

Wamva加 ng ziTiud[ 萬物將自化•
When they have changed and are about to take action

好如er 化而欲作，
They should be checked by the nameless Simplicity

Wujiang zhen zki yi wuming zhi pu
吾將鎭之以無名之樸.
Which alone can take care of men’s longings

•伽 gvvwyw無名之樸，夫亦將無欲.
When there are no more longings, there is peace

5w;yw y(/Y/ig 不欲以靜，
And the world will be content of it*s own accord

天下將自定.”991
In Chapter 32, the concept of Simplicity is related to control, an important function o f the ruler. Again,
appropriate control is defined in terms of êffortlessness/' wuwei Here, the Daodejing asserts that when the
ruler aligns with Dao, 44the Ten Thousand Things will submit o f their own accord, Heaven and Earth will achieve
hannony, and the sweet dew will descend/* The descending of the sweet dew is a euphemism for the Mandate of
Heaven which will avail itself to human beings when they fulfill their requirement o f harmonizing Heaven and Earth,
the spiritual and material aspects o f themselves and o f the world.
ww/wfng 道常無名.
Although Simple and small, it cannot be subject to anything in the world

尸w畑_xidw, monewg c/ie/i ;ye樸雖小，天下莫能臣也-
When the power of nobles and kings observe Dao

z/w•侯王若能守之，
The Ten Thousand Things will submit of their own accord

Wanwu jiang zibin 萬物將自賓•
When Heaven and Earth harmonize with each other, the sweet dew descends
沖以叩^3/? /w天地相和，以降甘露，
And the people treat one another fairly without any commands (from above)
M w no z/n* /!>ig er zf/wrt民莫之令而自均.
When the (Great) Beginning is regulated , names (and classifications) appear

S/ni/u‘;yow/mVig ^ 制有名.
Although this naming process can go on and on

V0M名亦旣 # ，
AfzVig ;y(//：
夫亦將和止！
By knowing when to stop, we can avoid danger

bzwto• 知止可以不殆.

Dao is to the things of the world

Pi dao zki zai tianxia 誓道之在天

bw 叩w z/if 3?«力’如的£»‘ 猶川谷之於江海.”992
In Chapter 28, Simplicity gives the appropriate ruler the ability and Virtue to reconcile all opposites.
Through this Virtue, he is able to contain everything. He is like a ravine or valley into which everything flows. His
Simplicity is the key to his spontaneity:
t4Know the masculine, but hold on to the feminine, and be the ravine o f the world
sho叫ici， wei tianxia x i 知其雄，守其雌，爲天下谿.
Zkiqixiong，
To be the ravine of the world is to have Virtue that is both constant and consistent
Wei tidnxfa xUhangde b“!i爲天下豁常德不離,
And to re like an infant

Fuguiyu 打復歸於嬰兒.
Know the white, but hold on to the black, and be an example for the world
Zhiqibai, shouqihao, wei tianxia shi 知其白，守其黑，德天飞式.
To be the pattern of the world is to have Constant Virtue and no mistakes

Wei tianxia shi， changde te 爲天式，常德不成，
And return to the non-polarized state.

Fugui yu wuji
Know the flourishing, but hold on to (i.e., protect) the disgraced, and be the valley of the world
vm’如/ur/a即知其藥，守其辱，爲天下谷.
To be the valley of the world is to be satisfied with Constant Virtue

Wei tianxia nai changde zid 爲天乃常德足，
And to return to Simplicity

復歸於樸.
The sage makes use of (this tool) through his strong ministers
幼亡叹/抓 z/if ze w&w 如 c te 叩聖人用之則官長 .
Therefore, the greatest tailor does no cutting

Guf dazhi
In the last line, the word chih $lj, meaning one who regulates, or governs through laws,994
who cuts，办〇刀 ij , wood, vm 未." 5 When the “clothes” radical, y 衣， is added to the bottom , ie
word becomes wei a tailor.996 If, therefore, the last line is translated as <4the greatest regulator never regulates,it
would fit into the tradition of the Daodejing and its advocacy of wuwei effortless, or spontaneous action.
The higher the culture evolves, the more important for it to retain its connection to Simplicity. Although the
Mingtang was the place where the diversity of ancient Chinese culture was displayed in its highest form, it was
considered essential throughout its history to retain its close connection to Simplicity in order for the emperor and,
therefore, the Chinese people, to retain alignment with Heaven so as to achieve Heaven*s blessing, as well as
Heaven^ Mandate, tianming which was necessary for any rule to continue. In fact, in the Tang dynasty, even

after the dismantling of the Mingtang, and the sacrifices continued at the Altar of Heaven, they still constituted the
highest symbol o f sovereignty in China, and the sole prerogative of the emperor.
Li/Appropriateness
One of the primary functions of the Mingtang was astronomical observation. It was important for the
emperor to know the configurations of the constellations, stars, and planets so that he could coordinate his worldly
activities with their heavenly aspects which was considered the invisible source of universal power. In this way he
could harmonize Heaven and Earth as was proper to his central position between them. Through his understanding
of the astronomical patterns, he could offer sacrifices to the heavenly divinities including the Shangdi, the High
God(s), to whom his cultural predecessors, the Five Rulers, were connected.997 He could only regulate affairs on
Earth properly once he had achieved alignment with these heavenly aspects, and earned their alliance. Nathan Sivin
has called this relation of the ancient Chinese emperor to the natural and political orders a “resonating system， with
the ruler as a sort of vibrating dipole between them.,,99S In ancient times the emperor was the only person who could
possess this information, and its access was forbidden to other citizens of the empire.999 Nevertheless, the
conservatism of Chinese astrology was such that its basic tenets remained unchanged for some nine hundred years
between the Han and Tang dynasties. This static condition made it easily accessible to the literate classes, and they
applied this understanding to their personal lives.1000 The emperor, thus, became a symbol for the SAe/i/Spirit within
the Heart of each person.
The Shen/S^mX received its mandate, the Tianming, or Mandate of Heaven,,,10<)1 through Heaven and the
Five Df. The emperor or Sage utilizes the S/iew/Spirit to link the people with both the celestial and terrestrial
powers.1002 In order to keep the connection to Heaven pure, the emperor remains secluded from the world. He
needed this seclusion in order not to be distracted by worldly events. Instead, he contemplated the movement of
Heaven so as to understand its Will. Thus， he came to know the movements of the heavenly bodies and was able to
forecast the solstices and equinoxes, and was able to calculate the seasons and months, and bring worldly activity
into harmony with Heaven through the observation of right ceremony and ritual. In order to emphasize this purpose
and this connection to Heaven, the Mingtang was always situated in seclusion somewhere in the open country, and
definitely not in the emperor^s palace or in the palace grounds where his sacred duties could be interfered with by
mundane activity.1003
By living close to nature, the emperor could know its patterns, and through the calendar, know with some
accuracy events which were to come. He could forecast, for example, seasonal heat and cold, wet and dry.1004 His
ability to foresee events in the future, is symbolic of the human function o f rational intelligence. He can then use this
intelligence, which is an extension o f the Hun and the S'/ien/Spirit, to harmonize human instinct, Po, in order to
achieve higher understanding. In addition, he can hannonize human order with natural order and, thus, place human
affairs within a cosmological context.
By carrying out his actions according to the fixed sequence of celestial events and the turning of the
seasons, the emperor and the S/i^w/Spirit are placed in a ritual context where the orderly progression of time and
space is used to adjust human actions to the heavenly Order. One example is the placement of the ritual participants
within the Mingtang. The king takes his position in the North so that he can freely receive the influences of the Pole
Star and the divinity Taiyi, as well as to face South, the direction of the sun and the Yangqi which animates all of
creation, a power which itself emanates from the center of all existence as symbolized by the Pole Star. Like the
Dipper which turns about the Pole Star to face the four directions during each o f the four seasons, the emperor
occupies rooms of the Mingtang corresponding to these four directions in each o f the four seasons in order to
promulgate the calendar.1005 According to a commentary on the Da Dao Lu:
<<rrh e ruler of men should change the rooms of his abode, and of his position, in accord with the seasons; his
carriage and horse-trappings must be of the correct color according to the seasons; even the minutiae of his
clothing, and the utmost detail of his food and utensils must be appropriate. Not one of these must fail to be
in accordance with theposition of the heavenly luminaries. These are the primary observances and duties
o f the ruler of men.,,10°^
The Mingtang is the **Hall o f Lighf* where the emperor officiated major ritual events, often according to the
calendrical movements of the Five Phases. This is where he maintained his authority as the central power governing
the compliance of all worldly events to Heaven's Will. The acupuncture point Gv23 is, therefore, the major

connection where the SA^/i/Spirit establishes its ritual (i.e., orderly and objective) position between the Hcarfs psycho-
emotional activity and the virtue of the Heart as appropriate response, li |f -
An example of how the emperor's ritual connection to Heaven influenced mundane activity took place in 110
BC in conjunction with the Feng sacrifice of Emperor Wu of the Han dynasty. In fitting with the inauguration of the
new dynasty, the sacrifice ended with the preparation of 往calendar. According to Marcel Granet* “when the
ceremony was ended, the Emperor went to hold an assembly in a Mingtang, or rather on the supposed site of an
ancient M ingtang^x{xn The calendrical reform that took place at this event
''involved a total recasting of the system of measures, and particularly of musical pipes which determined
the scale. The divisions of the year were (from that time correct); the note you was again pure . . . (and) the
principles of yin and yang were separated and united in a regular fashion. It is highly probable that all the
work o f monetary reform, which was the great business o f the reign, may have been in connection with this
dynastic recasting of the measures. In any case, it is in 110 BC, the year of the first feng sacrifice, that the
system of regulation of the prices . . . was put in force.”1008
The ritual side of the Mingtang function, li where everything confirms to order and control, is paired in
ancient texts with music, yoyyue, or luo which represents its spontaneous counterpart. This Yin-Yang pairing of
ritual and music is mentioned in the Book of Rites (Liji) where they conespond to the beginning and end of all
things:
44The aura o f the earth ascends . . . the aura of

tf hheaven descends. Negative and positive-y«>j-ja«^-meet in
friction. Heaven and earth arc ina commotion,
coi drummed
c by thunderclaps, fanned by wind and rain, stirred
by the four seasons, warmed by sun and moon. Thus all transforming processes arise. And in like maanerT
music is the harmony of heaven and e arth . . . As to L/ and Yo, in their reach to heaven and their circuit of
the earth, in their intercourse of the Yin-yang and their communication with the spirits— they
exhaust the height, reach the length, and fathom the depth of the cosmos. Music was made manifest in the
genesis o f all things, and Li has its abode in their completion. That which is manifest with ceaseless motion
is heaven; that which is manifest without motion is earth. There is but motion and rest between heaven and
earth. Hence the sages speak simply of Li and Yo.
Therefore, when the ruler's Li and Yo are in perfect accord, then heaven and earth show forth their full
brightoess. The dual forces of attain equal power; genial airs cover all things and brooding earth
nourishes them. Thereupon vegetation thrives and shoots, and buds open, winged creatures spread their
wings, horns and antlers grow, insects revive in the sunshine, the feathered tribe brood, the hairy tribes bear
and nourish offspring, the womb-begotten are not aborted, and the ova o f the egg-bom are not broken.
Then, indeed, does the way of music reach its aim.,,10<)9
Through its correspondence to spontaneity within ritual’ music connects one directly with Heaven and with
Dao whose own nature is spontaneity， zfran 自然，itself. In Chapter 51 of the spontaneity is defined as
the relation things have to Dao: 、
4tDao gives life to the ten-thousand things

D a仍道生之，
Virtue nurses them, Matter shapes them, Environment perfects them

•德畜之， 1G1Gvvux/zigz/n•物形之，57n_c/ie/2gz/i/ 勢成之•
Therefore all things without exception worship Dao and do homage to Virtue,
Shiyi wenmi mobu zimdcw g uide 是以萬物莫不尊道貴德.
But they always do so spontaneously

D如道之尊，德之貴夫莫之命而常自然!
It is Dao that gives them life

Gw dao z/zi•故道生之：
Dennis Willmont © November, 1999; Ail rights reserved. 177

The Twelve Spirit Points; Gv23
But it is Virtue that nurses them, increases them, brings them up, harmonizes them, poisons them, and
covers them under her wings.
De chu zhit chang zhir yu zhi, ting zhi, du zhit yang zhirfu zhi
德- b之，長之，育之，亭之，毒之，養之，覆之.
To give live life without taking anything, to do things without depending on them
从 a wW er ZwjW 生而不有，爲而不恃，
To foster things without butchering them

Chang er buzai
This is called the Mysterious Virtue

Shi wei xuande 是爲玄德•”wn
In the Book o f Rites (L iji\ the spontaneity o f music represents this divine aspect through melody and prolonged
calmness. The Yo J i Chapter concludes:
■»
<trTheiit without its speaking, heaven is trusted, and, without any anger on their part, the gods are feared.*'1012
The early, Heaven oriented Mingtang, was used more exclusively for contacting the spirits o f Heaven in
terms o f both deities and ancestors. The latter， Earth oriented M /igtortg was used by the emperor to convey natural
harmony throughout the land. According to the Liji (Book of Rites) the Mingtang was
wa model o f the universe. The emperor, clad in the robes of the color appropriate to the season, faced the
The late Zhou and Han records mention the Mingtang as where the emperor moved in a circular manner around the
center completing the revolution during the course of the year.1014 Thus, the Son o f Heaven, the Earthly King, could
sympathetically order space and time by proceeding through the structure in proper sequence,1015 By placing the
Five Phases in hannonious order on Earth, the Emperor of China, and the Heart in man, attains lucid vision, ming
o f the Divine Order and thus receives consciously the Mandate o f Heaven on a level complimentary to that received
physically at birth, and yet unconsciously at Mingmen. Thus the Governing Vessel becomes a vehicle for the Yangqi
o f Heaven by which it receives the Destiny of man at Mingmen^ develops it at the Diaphragm and Heart, and fulfills
it at Mingtang.
Virtue
During the Spring and Autumn (722-481 BC), as well as the Warring States (403-222 BC) periods in China,
astronomy and the objective study o f celestial movement was indelibly linked with astrology and their effect on
human behavior.1016 In this period celestial events and ruling elite were thought to influence one another. In fact,
stars and constellatimis were named after the officers and artifacts connected with the imperial c o u rt1017 For
example, the general term for constellations at this time was Tianguan 4tHeavenly O fficial/' These ^Heavenly
Officials), were thought to exact punishment on their earthly counterparts when they went against the natural order
and opposed Dao in the same way that officials o f the imperial court would cany out the sentences of the law on
earth. According to the/z>w/iw:
i4When the actions o f the emperor (on earth) correspond to the measured motions o f the heavens, when his
ceasing to act coincides with the meaning o f the earth, and when (this alternation) naturally and easily
follows the dao—■then the stars o f the u W f 五帝（i.e” the Five Emperors constellation)… shine with all
their brilliance.’’1018

Political control over astronomers and the calendar was considered to be essential in these early times vdien
the information derived from them could be interpreted contrary to the interest of the existing dynasty and used to set
up a new regime.1019 Just how these omens in the sky were to be interpreted defined how well the emperor was
fulfilling his imperial role in bridging the polarity between Heaven and Earth. In order to successfully mediate
between the natural order of things and humanity, the ideal monarch needed to draw his power, his Virtue, De
from Heaven itself. According to Soothill, the Bamboo Books tell us:
4ithe first kings rose to their rank through the knowledge of the stars, that this knowledge was their
prerogative, and that through this they were enabled to set forth finally the Calendar for the guidance of
their people.” 1020
In order to maintain this centrality, the emperor needed to practice ritual and moral integrity. Celestial
events were a primary means by which this integrity could be checked.1021 It was within the Mingtang that the
emperor acquired and made use of this Virtue and where, through his use of ritual, he linked the Three Realms of
Heaven, Earth, and Man together.1022 In this aspect the early Chinese emperors were like religious priests who
maintained the connection between Heaven and Earth so that the pivot between them would turn smoothly. Only
with this important connection could the rains fall in a way that would nourish but not flood the crops.
Even in the later history of the Mingtang, when important functions such as that of government and
educationDn had become
t more secularized, it still retained its function as the center of the state religion.1024 This is
because its central function was to establish the potency that kept each dynasty alive. In fact, the ritual, music, and
even the Mingtang of each dynasty was different. In order to acquire the Mandate of Heaven that would legitimize
each dynasty, it needed to be shown that the Virtue of each dynasty was different from that of its predecessors.1025
Upon the destruction o f feudalism by Qin Shihuangdi, the function of the M ing-fang was lost, but the memory o f its
pastt influence
in and the power of its name were not. Subsequent attempts to resuscitate the building were repeated
i the Han to the Ming dynasties when each new dynasty, according to Soothill, âvoided . . . the Mingtang of his
fromt]
predecessors, and built a Mingtang of his own to promote his own dynastic potency.,,1026
What made the 容/on容a temple of national potency was its ability to unite the powers of Heaven, Earth，
and Man in one moment of space and time. The emperors of the Zhou invited the spirits of Heaven and Earth to
meet together in the Mingtang so that their joint powers could be focused and put into operation.1027 Another way
this was achieved was through the ancestors. According to the Book o f Rites (Liji):
6T h e sacrifice in the Hall of Distinction (Mingtang) served to inculcate filial duty on the feudal lords.,,102S
In the most ancient times it was significant that the Mingtang was entirely sacred in that the king did not
mix with commoners. He was hemmed in by taboos, and even a moat full of water called the Biyong or
4tMoated Enclosure.,,1°29 In ancient times the Mingtang and Biyong were two of three sacred buildings including the
Lingtai M S * the 4iSpirit Tower/*1030 Like the Mingtang, the Biyong was closely associated with the Imperial
University, taixue where the emperor lectured to crowds of scholars and officials.1031 Functions of the Biyong
were similar to that o f the Mingtang itself including nourishing the old, sending forth imperial armies, maturing
imperial plans, receiving prisoners, and the grand archery tournaments. All of these people came to the Biyong'and
stood round the encircling water to look at the king.1032
In acupuncture, these three temples are represented by the acupuncture points Gv23 (Mingtang)^ GvlO
(Lingtai), and B30 (Biyong). The Biyong was the site of the manifestation of royal Virtue.1033 The acupuncture
point B30 is located slightly to either side of the bottom of the sacrum and the acupuncture point Gv2, where the Qi
of the Governing Vessel begins its ascent up the spine after its initial entry into the Governing Vessel at G vl at the
tip of the coccyx. B30 is like the ringed moat through which this Qi passes up the Governing Vessel. GvlO, located
between the shoulders and between the sixth and seventh vertebrae, is associated with the Governing Vessel
5/iM/Transportation points, the two B 16^, which are located 1 1/2 body inches to either side of the spine. Because
B 16 is the Shu point of the Governing Vessel, the 4tSea of Yangqi,MG10 represents the acupuncture point where
Yangqi is at its peak. This is symbolized by its name, Lingtai, t(Spirit Tower,Mwhich propels one upward to the
reaches of infinite space. Gv23, Mingtang, is where this Qi is stabilized and transfonned, having nestled into a
comfortable descent over the crown of the head to the frontal hairline.
The prestige of the Mingtang outlasted its utility. In the Han dynasty the descent of the dynasty was no
longer traced back to magical ancestors. Their immediate predecessors, the Qin, could lay no claim to the high-
minded and noble Virtue of the Zhou. The first Han ruler himself could lay no claim to divine descent or mystical

heritage, and was instead plebeian in origin, coarse, brutal, and illiterate. These facts, along with an increasing
knowledge of a wider world, according to Soothill, înfluenced the scholarly mind towards skepticism regarding
ancient beliefs in the magical powers of a sovereign over nature/,lt>34 Nevertheless, the tradition of the Mingtang and
the monthly rituals remained to stimulate the enhancement of royal prestige through the associations of the Mingtang
with divine sovereignty.1035
An example of the Virtue acquired by the emperor through his right relation to Heaven and Earth is given
by Sima Qian in his Shiji (Book of History):
^Returning from the Shan sacrifice, the emperor took his seat in the Bright Hall, where all his ministers in
turn offered him their congratulations. The emperor issued an edict to the imperial secretary which read:
*1, in my humble and insignificant person, have been accorded the position of highest honor; constantly I
tremble in fear that I shall not be worthy of it, for my virtue is poor and slight and I have no understanding
of rites and music. When I performed the sacrifice to the Great Unity, something which looked like a beam
of light was seen faintly from afar. I was filled with awe at this strange occurrence and would have
' proceeded no farther, but I did not dare to halt. Thus I ascended Mount Tai to perform the Feng sacrifice,
journeyed to Liangfu, and later performed the Shan sacrifice at Mount Suran, thus renewing myself. In
• recognition of this new beginning which I and my ministers have made, I grant to every hundred households
of the common people one ox and ten piculs of wine, and in addition, to all those over eighty and to oiphans
and widows, two bolts of silk cloth. Bo, Fenggao, Yiqiu, and Licheng shall be exempted from corvee labor
and need pay no taxes this year. In addition, let a general amnesty be granted to the empire of the same
kind as that ordered in the year yimiao[120 BC]. None of the places which I have passed through in my
visit shall be required to send labor forces, and no criminal charges dating from more than two years in the
past shall be trie d ” ，1036
Simplicity
In order for the Mingtang to be suitable for generating Virtue, De^ its most primary quality was that of
simplicity. The original Mingtangs were not the emperor's palace where they could be construed with everyday
events. Rather, they were situated from three to thirty miles away in the open country to the south-east. Far from
mundane activities, they were simple thatched huts tiiat made it easier to perceive the heavenly influences in the form of
astrological and meterological activity so as to regulate the calendar and determine the proper times for ritual.1037 These
were long before the days of an inherited throne when the sage, Shengren ^ A . through Ws ability to read the stars and
heal the sick, developed the magnetic personality and occult powers that led to the attainment of his Virtue.1038 In spite
of the complexity that appeared in later versions of the Mingtang^ this simplicity was a hallmark o f its tradition. Lo
Pi in the twelfth century AD writes o f the importance of this simplicity in his Lushi:
“When Di Yao (i.e” the deified king Yao) abode in the M / ^ 咖裒， overhead there were no cross beams，
there was a step o f earth, but no stairs; its thatch was untrimmed; all was in simple fashion.,,1°39
Soothill notes that
t4with all the changes in site and name and structure of the successive dynasties and sovereigns, this tradition
that the building should be of the utmost simplicity seems to have survived throughout.’’1040
When Empress Wu of the Tang dynasty built an imposing Mingtang 294 feet high and 300 feet square,
Chinese scholars felt that her arrogance was an affl-ont to Heaven. According to Soothill,
^Chinese scholars have always inveighed against her for her presumption. They considered such
ostentation inconsistent with the spirit of the Mingtang of old, in which no carving or ornamentation was
permitted, without or within.,,1041
The simplicity/ostentation co-efficient was seen to be a factor o f what today we would call ego. The
original function associated with the Mingtang was to present the things o f the personal self to the higher powers for

appraisal. The position of placing the emperor, or empress, at the top of the Heaven, Earth, and Man hierarchy
perhaps indicates not so much the presumption on the part of Empress Wu, as the shift from her use o f the Mingtang
from sacred to secular. When the function of the Mingtang reached this epitome of materialism, it disappeared. The
relevance of the spontaneity of Dao was replaced by the artifice of civilization.
Transformation of the Shen/Spirit

As bridge between Heaven and Earth, the Mingtang is where the Virtue of Dao accumulates, and radiates
outwardly both above and below. According to ancient symbolism* the 容伽g is a center of transfoimation adjusting
the frequencies of Heaven above and Earth below. It raises the frequencies of Earth so that they fulfill their heavenly
potential, while it lowers the frequencies of Heaven so that they can find material expression on Earth. In acupuncture
this transformational function is like that of a flower where light and the abstract patterns from Heaven^" 理， combine
with the centripetal and centrifugal forces of stem and leaf to form the petals and stamens of the flower itself.1042
At Gv23, the lower aspects of Shen/Spiiit and //^/E ssen ce aJchemically combine so that the Shen/Spint
matures. As the last of the Twelve Spirit Points, Gv23 transforms each of the previous eleven points so that tfseir highest
potential can be realized. This transformation is the highest aspect of the “Connection” stage, and involves es an upward
movement from Cv8 through the four stages to Gv23. The 5/iert/Spirit enters the physical body at Cv8,;， the “Spirit
Tower,” 神闕， and reaches its transfoimational
lational apogee at GvGv23, Mingtang. Where the :estral1 Spirit,
Spirit，”
神宗， c s into the body through the balance of the Soil Phase at Gv6, one returns
Gv23. The alchemical process of transforming the 5/ien/Spirit and /m^/Essence which began at C vl5, the ^Spirit
Storehouse,” S/z印为神府， or temporary residence of the iS/ie/i/Spirit， is completed at Gv23. The installation of the
Shen/Spmt through the Feng sacrifice at K23, Shenfeng is empowered through the attainment o f Virtue at
Gv23_ The ancestral tablets of B39, the “Spirit Hall,” 这神堂, and Gv24, the “Spirit Court,” 神庭，
are transformed beyond personal or family interest to the good of all at Gv23. At the same time, s the Yin-Yang
?, all
polarities symbolized at G24 through its name, “Sun and Moon， K ;yw e 日月， are inverted and trai transformed at Gv23.
That which roots the spirit to the body at Benshen the 4<Spirit Root," is inverted, made whole, and returned to
spirit at G13. All of these transformations are stabilized under the influence of K25, the <4Spirit Storehouse/*
神藏， where the 57^rt/Spirit resides in the physical body.
In ancient China the transformation of the 5/zen/Spirit was closely connected with practices o f longevity and
immortality. In particular, one Qing Gongsun from the state of Qi persuaded Han Wudi to reinstate the feng and
•y/ia/z sacrifices. He alleged that a 治V^/cauldron 鼎 was recently unearthed at Hedong in 113 BC， and represented a
vessel used by sage kings in their offerings to the gods. According to legend, the Yellow Emperor used such 这
cauldron to perform the feng sacrifice on Mount Tai. After one hundred years, he was able to commune with the
spirits while in a Hall of Light, and after three more centuries, he became an immortal and ascended to heaven.1043
In Chinese alchemy this transformation takes place through the microcosmic circulation where the
5/ie/i/Spirit from the Heart and the Jing/Esstncc from the Kidneys are unified in order to form the elixir o f life. This
is symbolized by the union of lead and mercury, or the Green Dragon and the White Tiger. These aspects of Yin and
Yang come together and are transformed to produce the Golden Row er which manifests at Gv23.1044 This process
involves blending the power of the sexual organs with the appropriateness and acuity of the Heart/mind and ,
necessitates that one abandon any emphasis on personal gam gain at the expense of others such as willfiillness,
willi anger, and
greed. In addition, the Heart should be prepared for this undertaking through clarity and stillness.
The3 process of inner transformation through Chinese alchemy is concomitant
c with the establishmei;nt of
divinities within the body as well. These divinities are said to reside microcosmically
►cosmically within the body,
body and
macrocosmically within the heavenly bodies of the sun, moon, stars, and planets. The connection between the inner
and outer divinities that takes place at Gv23 is indicated in the meaning of its name, Mingtang, the Hall o f Light,
through the depiction of the sun and moon that makes up the character for ming ^bright.**1046 The Huangtingjing
(Yellow Court Canon) is one of the earliest instruction manuals describing this process.1047 According to this text, the
vital forces of the sun, moon, and stars were considered to be main sources for adepts pursuing illumination. Regular
absorption of these substances was thought to lead ultimately to one's cosmic transmigration. The skill of feeding on the
illumination of the celestial bodies was a main concern of many Daoist manuals predating the Shangqing related Yellow
Court Classic revelations.1048 Gv23 is an important acupuncture point used in Daoist meditation to develop
concentration in order to attain the vision of the heavenly light.1049
According to this tradition, the Mingtang is one of either seven or nine cavities in the head where this spiritual
transformation takes place. The tradition of nine cavities comes from the Suiingjing}oso The term seven cavities in the

Mingtang is qixing which means 4iScvcn Stars." Both ^Scven Stars/* and 4iNine Stars'* are terms that also
refer to the stars in the Dipper and its resident deity Tan*.1052 In Daoist alchemy, Mingtang is one of nine Head
palaces, each one inch square1053 and located one on< inch in from between the eyebrows.1054 Some sources say that the
palaces o f the Upper Heaven has two layers, fivefive below and four above. According to this tradition, Mingtang is the
Central Palace o f the Lower Layer.1055 Accordir►rding to the Secret o f the Golden Flower^ a latter Daoist text, it is also
called the Cavity o f the Original Spirit, or the Heavenly Heart, and said to be located in the Purple Hall o f the City of
Jade between and behind the Sun and Moon in the square inch field where dwells the God o f Utmost Voidness,
called by the Daoists, the ancestral Land, or Space of Former Heaven.1056
The Heavenly Heart, o f course, correlates to the Heart X m constellation and its brightest star, the Heavenly
King. The space o f Fornier Heaven, alludes to a return to o n e ^ original state via its reference to the! Fonner H Heaven
ea'
sequence of the trigrams. The Mingtang was arranged around the Former Heaven sequence o f the trig rigrams in
relation to o n e ^ postnatal condition on Earth. The Former Heaven sequence refers to the prenatal <ondition, the
ancestral Land, from which all Beings arise.
Different techniques were evolved in Daoist meditation involving the symbolism o f the sun and moon. One
technique used in the Laozi zhongjing defines the uniting of the sun and moon as the Qi of the Heart and Kidneys.
Another defines the sun as the left eye, and the moon as the right. When tfie light o f these two is guided into the
Mingtang, they are transformed into a yellow flowery liquid, which is then swaUowed.1057 Another text, The Outer
Radiance Scripture o f the Yellow Court (Huangting waijing jing) compiled in the third century, describes an internal
meditation function of the Mingtang:
**The Yellow Court is in the head.. It encompasses three palaces known as the Hall o f Light, the Grotto
Chamber, and the Cinnabar Field . Enter between the eyebrows toward the back of the head. After one
inch, there is the Hall o f Light; after two inches, there is the Grotto Chamber, after three inches, there is the
Cinnabar Field. These Constitute the Upper Prime.
The Yellow Court is paired with the Grotto Chamber. Together they bring forth an infant god, who is then-
resident perfected. Always visualize him! Be careful not to lose the image.
1 turns into a Perfected in thi

tie Halleo f Light. Then he is called Master Cinnabar, e, to know the
perfected means ie Hall o:f Light as its residence.” 1058
The Scripture o f the Mysterious Perfected from the Hall o f Light o f Highest Clarity, with Practical
Instructions (Shangqing mingtang xuanzhen jing jue) o f the Tang dynasty, provides an incantation to invoke the
transformational process o f the Mingtang:
“All Highest, Full of Mystery,

Where the two energies pervade their brilliance-
The Mysterious Perfected radiates within.
The Hall o f Light spreads clarity w ithout
Swallow the essence o f the two Iuminants,

So spirit and essence live forever.
Rise up to aid the ruler o f Fates;
Inspect and control the myriad numina on earth.
Your six efflorescences full to overflowing,

You penetrate to see the yellow repose o f all…
Oh, Purple Perfected o f Great Empyrean,

Hidden Goddess o f the H all ofLightl
Oh, Living Essence of the Sun and the Moon,
Binding Coil, Jade Maiden!
Oh, goddess bora prior even to emptiness,
Known as the Secret Perfected!...

Oh, come out o f the sun and enter the moon,

Your celestial light of enchanting fragrance!
May your mouth emit red energy-
Oh, let it drip into my Three Primes!
May my face gaze upon the Well o f Heaven,

Softer become my spirit soul, strong my material parts.
May the mysterious fluid come floating to me
And the embryo essence within grow to completion!
May my five orbs within develop florescence!

May my pupils be open to look back inside!
May I inspect and control the myriad spirits!
May I be a flying immortal near the Ruler o f Fates!”1059
Directions following this incantation from the text are as follows:
(tVisualize the mouth o f the Jade Maiden spouting forth salival fluid. Let it flow into your own mouth.
Then rinse with this fluid and swallow it. Perform this ninety times, then stop-----
If you do not meet the proper time for ingestion [of the celestial energy], then visualize the two luminants
take up residence in your Hall o f L ig h t The sun on the left, the moon on the right, let their radiance and
brilliance merge to radiate out of the pupils o f your eyes. Let their two energies shine forth into the four
directions and penetrate your entire being in free flow.
Then again, you can visualize the sun and the moon in your H all o f Light on a regular basis and without
waiting to ingest the energy of either. Doing so, you can make use o f their combined power.
Practice this for five years, and the Jade Maiden o f Greatest Mystery will descend to you and lie down to
share your mat. The Jade Maiden might even divide her shape for you into a host of like jade maidens who
will serve your every whim.” 1060
The merging of sun and moon, Heart and Kidney, 5/ien/Spirit and 7/n^/Essence, left eye and right eye,
microcosm and macrocosm, are reflective o f Heaven and Earth, as well as the Former and Latter Heaven stages of
ogether
perfection to all worlds. Zhang Boduan, the famous Sung alchemist used the images o f the Yijing he;
express the merging and balancing o f these Yin-Yang aspects in attaining this perfection:
<4The heaven and earth havavebeen in the states of 否（Hexagram 12 “Standstill” consisting of the tri,igrams
Heaven over Earth) and tai 泰 (B[exagram 11 “Peace” consisting of the trigrams Earth over Heaven).. In the
morning and the evening, we should pay attention to tun -<} (Hes
[exagram 33 “Retreat” consisting of the trigrams
Heaven over Mountain) and zn哪蒙（Hexagram 4 “Youthfiil Folly" 】 consisting of the trigrams Mountain over
Water) (the heads of compound Gwa’ hence starting substances). 1
s). They are similar to the spokes of a wheel
which converge into the hub, and similar to the waters (from many rivers) which pour down into the sea. The
secret lies in removing, adding, and utilizing/11061
In this cryptic statement, Thang Boduan uses the image o f the hexagram Pif Heaven over Earth H to
symbolize the beginning o f the spiritual journey. At this stage the S/ien/Spirit has not yet incarnated into the body, so
that the two worlds of Heaven and Earth are far apart and remain unrelated. The hexagram Tai, Earth over Heaven
y , represents the end of the spiritual journey where the Shen/Spmt, represented here by the Heaven trigram S has
completely penetrated matter, represented by the trigram of Earth E:. Here, Heaven and Earth, spirit and matter
have reached a balance where spirit has completely imbued matter, while matter has given structure to the spirit. The
two hexagrams Dun and Meng represent the Yin-Yang balancing aspects o f this journey where movement goes
forward or retreats according to the needs of the situation. The delicateness of this operation allows the two larger
aspects o f matter and spirit to interact in a way that leads to their duration.

Retreat Into the Sacred Realm

The Hexagram D u n 'M , number 33, is also related expressly to Gv23. According to the Grand Circulation
o f energy through the Governing and Conception Vessels, there are twelve stages of progression from the beginning
at Gv5, associated with the Triple Heater, to the end at G vl. Each of these stages is further correlated with one of
the twelve months. The process begins with Gv5, medial to the Triple Heater S h u points, B22» where the Yangqi
starts to spread, and continues up the spine as the Yangqi grows. Gv23 represents the sixth stage o f this process
where the Yangqi starts to combine with Yin, as the descent from the vertex reaches a temporary balance point
before continuing down to the mouth where the Governing Vessel connects with the Conception Vessel at Gv26 and
Cv24.
Correlation o f the Months with the Hexagrams and Acupuncture Points

Month Hexagram Acupuncture Point
1 Tax Gv5
3 Taodao B9
5 ， G ou Gv20
6 Dun Gv23
7 Fou Cvl7
8 G uan Cvl2
9 Bo Cv8
10 Kun Cv6
11 Fu Gvl
12 L in B23 & Gv410<,2
The correspondence o f Gv23 with the Hexagram ^Retreat/5and the sixth month, associates it with the time
of the year just after the summer solstice which is reflected at Gv20 and Hexagram 44, K o u **Coining to M eet/5
This is a time o f year when the Yangqi, though still strong, is on the wane. In order to properly understand the
meaning o f Gv23, it is essential to grasp the dynamics of Hexagram 33 to which it is associated:
“‘Retreat， requires perseverance

D u n* H e n g 遯。亨 •
There is small advantage in being correct

/!• 2/ien 小利貞 .
Retreat means to persevere because in retreat one perseveres

y _ 亨。遯而亨也.
The unyielding (line o f the sixth place) represents a correspondence (to the yielding line o f the second
place)
<7沒叩也呢 wefer 剛當位而應
Which concedes action to the proper time

Y u s h i x in g y e
There is small advantage in being correct

打z/ien 小利貞 •
Immersion (in this situation) will last a long time

奸 diang y e 浸而長也.
The time of retreat is surprisingly great

£>W/I zW 5/2^ •加•遯之時義大矣哉.
According to the image, the Mountain is below Heaven, this is 'Retreat*

财. r/a/rdaywws/wrt. 7^/2 象曰。天下有山。遞 .
The Superior Man keeps petty-minded men at a distance

宭手以遠小人.
He doesn't hate, but maintains his dignity

五此^^仰不惡而嚴 .”1063
Hexagram 33 o f the Yijing describes both the energetics and the terrain o f Gv23. The Image o f the
Hexagram is the Mountain below Heaven. This describes the Fengshui site o f Gv23 nestled within the mountain
ranges of G vl9, Gv20, Gv21, and Gv22 microcosmically according to the points o f acupuncture. Here the Yangqi
o f the Governing Vessel combines with the ascent o f the 5/ie«/Spirit to the head. In response to this ascent, the
7/Vi^/Essence contributes to the transformation of the situation by holding the Yangqi and the Shen/Spmt in check.
Rather than rushing to connect with the external world, the situation at this juncture demands objectivity. One must
retreat from one*s immediate surroundings in order to achieve the correct perspective with which to apply one*s
intent. Nuances o f this situation are further described through the line readings.
Line One describes the all but overwhelming situation where the external world urgently presses its
demands upon the Shen/Spmt:
<4Six in the beginning. The disciplined tail retreats. The situation is so harsh there can be no movement
C/zw//w. Z)r/mra7i_. 初六。遯尾厲。勿用有攸往•
The disciplined tail retreats. Yet if there is no movement, how can there be any retribution
Dunwei zhih li. Buwang he zai ye 0
Line Two prescribes balance and fiimness in dealing with this situation. The yellow ox symbolizes balance
because it corresponds to the Soil Phase o f the Five Phases which harmonizes the other four. The admonition here is
not to pursue extremes, but to hold finnly to the middle path:
<4Six in the second place. Seizing a thong from a yellow ox which cannot be broken
Ziwer. Z/if z/iz_ A/o z/zf从從奴/iwo六二。執之用黃牛革。莫之勝說.
Seizing a thong from a yellow ox. O ne's will is firm

ye 執用黃牛。固志也_” 1065
In Line Three, the situation is so urgent, severe, and exhausting that one can only take care of one*s
immediate affairs. Anything beyond that would be unquestionable: k
4<Nine in the third place. The consequences of retreat are urgent and severe. It is auspicious just to take
care o f one’s servants and concubines
力•zwan. XWw/i. 7如力‘" . Xw cAert中> 力•九三。係遯。有疾厲。畜臣妾吉•
The consequences of t<Retreaf, are severe. The urgency is exhausting. It is auspicious to take care o f one's
servants and concubines, but not great affairs,
XWw/i zW //. Fwy加 / w c/iert扣力•， w 係遯之厲。畜臣妾吉。不可大事也.” 1066
Line Four tells us that only the Superior Man who is able to keep his finger on the pulse of the entire
situation will survive. The Petty Man, who only looks out for himself will not have the breadth of this scope:
wNine in the fourth place. The right retreat for the Superior Man is auspicious, but for the petty man it is
not
力‘似’. 九四。好遯。君子吉。小人否 .

The superior Man retreats correctly. The petty man cannot

ye 君子好遯。小人否也.”1067
Line Five defines the retreat o f the Superior Man as favorable because of the correctness o f his will. Keep
in mind that Will is the spirit of the Kidneys and is connected to the Mandate o f Heaven, T ia n m in g W hen the
external world pushes back upon the 5/ien/Spirit of the Superior Man, he takes this as a response o f Heaven to his
actions and adjusts them accordingly. Thus, he uses this pressing to bring himself into proper alignment between
Heaven and Earth:
^Nine in the fifth place. An admirable retreat is favorable

刀www.几2也/2. Z/^/yY九五。嘉遞。貞吉 •
An admirable retreat is favorable because one's will is correct

, 力 2/ie/y7. F/z/ieng W ye 嘉遞貞吉。以正志也.” 1068
Line Six describes the situation of one who correctly fulfills his obligation to Heaven and quickly brings
himself into correct alignment:
<4Nine in the sixth place. In the retreat of the rich there is nothing that does not prosper
JM iu. FeM m . 九六。肥遞。扣不利.
With the retreat of the rich, there is nothing that does not prosper. There is no cause for doubt
月巴遯市不利。扣戸斤疑也_’’1069
All of these scenarios describe Gv23 in terms of the *tobjectivity,s it takes for the Superior Man to fulfill his
Destiny on Earth,
Ghosts
Early Chinese commentators describe the first M in g ta n g s as simple pits dug in the ground. The
underground section corresponds to the Yellow Springs, an area below the earth where all the waters flow, and
where the spirits o f the dead go in their incarnations as ghosts, g u i In contrast* the bright area above ground was
called the 4iBright Hall/* or Hall of Light, It was here that the ancient kings established contact with their ancestors
as 5 /i^ /S p irit1070
These two early aspects of the M in g ta n g can also be seen in the remaining names of Gv23. S h e n ta n g
“Spirit Hall,” and ▲堂， “Ghost Hall,” or 鬼宮， “Ghost Palace,” reflect the light and dark aspects
of " M in g ta n g " on a psycho-emotional and spiritual level. According to the Y ijin g , the S h e n are of the Light Forces
and belong to Heaven. The G u i are of the Dark Forces and belong to Earth. One way to look at this, is through the
blending of the positive and negative psychic aspects of human nature. The Yin/Yang polarity of the psycho-
spiritual faculties into S h e n and G u i parallels that o f H u n and P o , the mental and physical souls.
On one hand, the S h e n are aligned with and embrace the Dao as the Order of the Universe, whereas the G u i
are in opposition to this harmony. Both of these aspects, the Yin and Yang, are united at the M in g ta n g o f Gv23.
This produces a unification o f the personality characterized by the illumination of the Heart and the corresponding
awakening to the brilliance o f one^s human destiny, a destiny received directly fiom, and under the guidance of,
Heaven at M in g m e n and completed at Gv23, the Heavenly Heart through its acceptance, development and evolution
as Yangqi within the Governing Vessel.
As in the name of B39, the outside S h u point of the Heart, located between the shoulder blades and just
medial to their inside edge, the 灿伙伽及神堂 is the shrine of the ancestors where one aligns cone:s e l f with the
previous generations, as well as with Dao itself,itself. The conjunction
c here between the S h e n ta n g and the G u it a n g is that
between s h e n and g u L In ancient Chinese religion there w< two important distinctions. The first, already
ere were
mentioned above, is that between dark and light. This is the distinction based upon their tendencies as spirits. The
second distinction is based on the idea of ancestors. According to this llevel of distinction, one5s direct ancestors are
spirits, s h e n 9 while those of s〇]
>meone else are ghosts or g u i. Spirits, s h e n , guide their descendants to the light so that

they will be properly aligned with Heaven, theirltmandate,

r and : ghosts,
the descendants of someone else*s descendants to the dark so that t they will become aligned with Earth, personal
f and
selfish interests. Either of these possibilities can
in occur at Gv23,
Gv2： the final point o f development of the 5A^«/Spirit
within the human body, in addition to a third which entails the transfonnation of the two into the Former Heaven
Indications
In acupuncture, the main functions of Gv23 are to regulate the Yangqi in the head and chest, and to open the
orifices. These fimctions are due to the fact that Gv23 is an important point of the Governing Vessel, the 4tSea of
Yangqi/* It can be used in feverish conditions where there is no sweat with difficulties in breathing, as well as in
problems with the eyes, nose, and tongue where the Yangqi has lost its regulation, especially in conditions of External
Wind. Gv23 can also be used for vomiting due to its connection with the Stomach meridian via B lt located on the
internal comer of the eyes in the skin of the canthus, and for stiffness of the spine, again due to its connection with the
Governing Vessel which controls the spine.
Gv23 is especially indicated for the above conditions if there are accompanying mental disorders. Its use in
treating psycho-emotional problems was mentioned as early as the Jiayijing, the third major.Classic of acupuncture
written between 265-420 AD.1071 Psycho-emotional problems treated by Gv23 are due to an imbalance of the
Yangqi. Lack of Yangqi circulation to the head results in depression, excessive sadness, sobbing,1072 or fear. Excess
Yangqi circulation to the head that results in psycho-emotional disorders such as apprehension and anxiety with the
tongue hanging out, cerebral hyperexcitation with insonMiia, pulling the hair out, jumping up on tables, and singing
and taking off one's clothes.1073
In order to understand how to use Gv23 in psycho-emotional disorders with more precision, especially in
less extreme cases, it is useful to interpret the Chinese names for Gv23, i.e” the “Hall of Light,” the “Upper Star,”
the “Spirit Hall，” the “Ghost Hall，” and the Ghost Palace，” in terms of how these artifacts were used in ancient
Chinese culture. Since this has all been presented above, it remains only to interpret their usage in acupuncture
terms. Briefly, these terms fall into three categories: 1) The Unification of Opposites, 2) Ruling the Body/Mind, and
3) Fulfilling Destiny.
The Unification of Opposites

3v23 represeni
Dao to manifest as the Brightness of Spirit, 裒神明• On the cosmological level this place is where things
become bright, ming 0J, and clear. On the physical level, this clarity has to do with the refinement of perceptioa Gv23
enables one's physical senses to be more clear. Hence it is used for increasing the senses of sight, smell, and taste.
Moreover, the ability of Gv23 to foster clarity is more important on the psycho-emotional level where it has the capacity
to enhance extrasensory perception. This takes place through the ability of Gv23 to harmonize Body, Mind, and Spirit
or, as the ancient Chinese put it, to harmonize the Hun and the Po, or reason and instinct, as symbolized by the Sun and
the Moon. 1
To harmonize reason and instinct, Body and Mind, is to unify the lower and higher, dark and light, aspects of
personality so that a sacred perspective can be maintained throughout the world of affairs. In order to attain this state,
one must figuratively connect Heaven and Earth within themselves to the degree where the things within one's
perspective merge with their opposites and become one with Dao, The result of this process is the development of
intelligence beyond the level of mere cunning, skill, or expertise (all aspects of the Kidney), to the higher level of
perception where one is able to place the personal good within the context of the Highest Good of All. This level of
perception enables one to see how things work from the universal perspective.
In ancient Chinese culture, this level of intelligence was displayed by the emperor in the Mingtang where he
passed on culturally significant information to the people. Through his ability to connect with Heaven and Earth, the
enq>eror, i,e., the 5/ie/i/Spirit, has the capacity to align, not only himself, but others as well, with the Highest Good. In
order to accomplish this perspective, the function of the Mingtang promotes a psycho-emotional understanding that
unifies self and other according to the universal context The ability to extend this perception beyond one's immediate
self to others and the surrounding world is what gives to the king, and the Shen/Spint, the power and right to rule. Just
how he does so, is determined by his ability to unify the paradoxical elements of control within himself.

Ruling the Internal and External W orlds

In ancient China, the emperor ruled from the Mingtang in the following ways. He
Issued instructions and commands,

Educated princes,
Honored the worthy,
Established the ranks of others,
Nourished and showed respect to the elderly,
Offered captives of war, and
Housed the archeiy tournament.
The ability of the emperor to embody the highest and most universal perspective enabled him to instruct, command, and
educate others. He was also able to perceive this ability in others, and distinguish from among them those who had Ais
quality and those who did not. He was also able to distinguish to what degree they had this ability. Therefore, the
emperor could establish ranks for forott
others, and determine their worth.
In acupuncture, the ability to make distinctions is a function of the Small Intestine, the paired organ^leridian of
the., Heart. The Small Intestine meridian communicates with Gv23 via B l, which is the communication point o f the
Taiyang, Small Intestine and Bladder. The Heart meridian connects with Gv23 through an internal vessel reaching the
eye, asao well as through
uiivj the Heart Divergent Meridian which passes to B 1. Therefore, the Yin and Yang aspects o f die
phase, i.e.,， S
Smalllntestine
it and Heart， reach a harmonioub level of fiinction at Gv23.
The arch< :hery tournament was one of the main ways in which the emperor made these distinctions among others,
se who could ssucceed at the archery tournament were those who displayed this universal perspective more than
others. In ancient times, success at the archery tournament depended less upon skill in archery than it did in the ability to
remain centered, and do the right thing at the right time. In this regard, the archery tournament was one of the rituals
from which the virtue of the Heart, /.//Appropriateness was derived. In order to succeed, it wasn*t as important to be
a good archer, as it was how well one maintained one's composure while participating in the ritual.
Ritual and appropriateness are a matter o f timing. To be in the right place at the right time, and to know when
and where that place is, deteimines, not only success in the archery tournaments, but the Appropriateness o f the Heart as
well. The same emphasis on Appropriateness tess was applied by the emperor in his adjustments to the calendar and system
systems
of measures. One of the main ftmctioni the emperor and the Shen/Spxsit of the Heart is to make things correct again
when they go out o f order, as well as to keep ep them iin an orderly perspective from the beginning. This fonction applies
directly to tfiat of Gv23.
The most important way that the emperor obtains his universal perspective and gains his power and right to
rule is through his ability to maintain balanced control. In the Daodejing, this ability is called effortless being, ziran
自然， or action without action^ wwwef 無爲• In the this paradox between control and non^control was
exhibited in the hannony between music and ritual. Music and ritual always accompanied one another in ancient
Chinese society. Music provided inspiration and spontaneity so that one's spirit could be lifted up to Heaven. Ritual
providedi the orderliness with which to contain the he spirit in the world. The most important attribute
attribute of the emperor and
the Mingtang in achieving this balance was one of Simplicity. Simplicity of mind enables one to3 pperceive the forces of
Dao in all situations so that one can align oneself If and others with the Highest Good, which the anciicient Chinese insisted
was derived from the benevolence of Heaven.
Fulfilling Destiny
Heaven is where one attains hannony with the natural forces of Dao in the universe. Heaven and Earth meet at
Gv23, as do the Spirits of the universe with the S/i印/Spirit of the H eart As the “Spirit Hall” and the “Hall o f Light/’
Gv23 is the Ancestral Hall where the founding fathers of the entire nation gather together to connect humanity to Dao.
The emperor sacrificed in the Mingtang in order to contact heavenly deities, the ancestor spirits, as well as the Ruler of
Fate. H ie empowerment the emperor received from Heaven as a result of his attunement during these sacrifices was
called the Mandate of Heaven in ancient times. In human tenns, one receives the Mandate of Heaven when the Will of
Heaven is acknowledged, and Destiny becomes accepted and known. The clarity that potentiaUy takes place through the
function of Gv23 supports the Fulfillment of Destiny in oae*s life. Through the perspective gained through the function
of Gv23, one aligns oneself with the right path so that Destiny can be fulfilled. This alignment produces potency and
moral charisma, i.e., DeAîrtue ^ which is not only an aspect of Heaven's benevolence, but alk) the means to procure

it. The highest form of this fulfillment in Chinese alchemy is the manifestation of Golden Flower in the center of the
head. This stage is characterized by the return of one's persona to the light of one's origin.
Intuition
In everyday life, the perspective gained through Gv23 is one of intuition. Intuition enables one to know the
nature of things from a perspective that goes beyond the rational mind or the instinct alone. Intuition also transcends the
limited perspective of self and other. Through intuition, one can align inner potential with the things, events, and beings
found in the outer world. Whereas the rational mind and the instinct are often at odds with one another, intuition enable:
one to see the light at the end of the tunnel by uniting them together as one. Gv23 enables one to be in the right place at
the right time, and to see this ability in others. Working from the perspective of intuition raises the frequency o f the
external world so that everything comes into a state of hannony, a state of grace, where things seem to happen of their
. O nedoesnothavetotry, or not try, to make things happen. Neither doess one become involved with
I extraneous to the unfoldment of Destiny. To arrive at this perspective is to reach a level of moral potency that
i all things. According to ancient Chinese thought, this perspective is the healthy state of mind. Anything less
is a state o f conflict and psycho-emotional turmoil, because, until one reaches this perspective, the world is not yet real.
Gv23 has the capacity to illuminate one's perspective on life so that the world becomes bright, and then contributes to

The Twelve Spirit Points: H7
Heart 7
After the 5/ien/Spirit has fully established itself within the bodily residence o f the Heart it needs to connect
in a meaningful and balanced way with the outside world. The most important acupuncture point for making this
connection is H7 as reflected in its primary name, Shenmen *4Spirit Gate,^ and one of its secondary names,
Z/w/i办iw 中都 “Central Capital.” These two names indicate the ftmction o f H7 in regulating the balanced passage of
the S/ie«/Spirit in and out of the Heart. This function also implies the virtue of the Heart, L//Appropriateness in
making this connection. Zi/Appropriateness gives one the ability to go forth into the world or Aold back as the situation
calls for it. An extension of ^//Appropriateness is the balance of control and spontaneity by which one is able to take
charge o f life in a way that leads one to fulfill their Destiny. The secondary name， “Central Capital,” indicates this
balance through the role of the emperor who resides there. The emperor rules his kingdom from the stability o f tliis
position as the Shen/Sphit rules the Body/Mind.
When the emperor rules effectively, a feeling o f safety and security is established throughout the kingdom.
What constitutes effective rule is the Lf/Appropriateness through which it is carried out. In the Daodejing, an early
Daoist ruling manual， the ineffective ruler rules through struggle and effort， jowwef 有爲， and is always at odds with
the world. The effective ruler, in contrast, rules through effortlessness, wuwei by virtue of his moral integrity
and personal charisma, and is always attuned with the world and the greater good.
Personal safety is dependent on the ability of the S/*ew/Spirit to place one's personal needs in tune with this
greater good. The Shen/SpixiVs attribute o f mindfulness will then be able to know whether a given situation is safe or
not. This ability is dependent upon the security of the Shen/Sphix to be fully established in the Heart, a position
which needs to be maintained throughout life experience. Major disruptions in this establishment or maintenance by
can compromise the security and safety of the 5ê«/Spirit in the H eart Examples include any form o f abuse in
childhood, or betrayal of intimacy in adolescent or adult life. These disruptions upset the delicate balance between
control and spontaneity which then are forced to split into their extreme forms o f over and under-control. If this
happens, a person can become locked into a rigid personality structure where, in order to feel safe, they always have
to take charge compulsively, or they are unable to do so. Both o f these situations are driven by fear. The overly
controlling person is afraid that things will go out o f control if they don't take charge, and is plagued with the
ongoing anxiety that the situation can go out o f control at any time. The undercontrolling person is afraid of being in
the spotlight if they ever have to take control. They avoid having to take this control, and are plagued with the
constant fear that they will fail if the responsibility for control ever falls on their shoulders. Both o f these extremes
are predominantly unconscious impulses within the X/w/Heart/Mind
On the other hand, balance between these two extremes leads to the positive qualities o f command and
authority- Early Confucians believed that Virtue, De was sufficient to claim this authority to rule. All the
emperor had io do in order to rule effectively was to face South, the direction o f the sun and the animating Qi of
life.1074 Facing South was symbolic of Li, i.e., being in the right place in relation to the universal powers. The
virtuous ruler takes command when the situation calls for it, and then recedes into the background unnoticeable to
those around him when the need for him to be in charge has passed. .•
Other secondary names o f H7, 笤銳中 “Center o f Zeal，’’ and 裒兌衝 “Open Highway” or
^Highway o f Joy,Mdenote the emotion of pleasure and joy that result when the Heart is open and centered between
the source o f creation and the manifest world. The name (tHighway o f Joy'* describes this condition directly. The
name <4Center of Zeal" describes the emotional extremes in the life o f the Heart when this center is lost.
Sh&nmen 神門 “Spirit Gate”

The primary name of H7, Shenmen ^ 4<Spirit Gate," indicates the two-way movement of the Shen/Spmt
in its harmonious comings and goings from its bodily residence at the Heart. After being fully established in the
Heart, the S/ien/Spirit is now free to t4connectMappropriately with the outside world through its ability to be in the
here-and-now. H7 both facilitates the storage o f 5/ien/Spirit in the Heart, and increases the positive qualities o f mind
or awareness in the Heart/Mind. It is then able to use these qualities in order to respond appropriately to the outside
world in a way that manifests De/Virtue 德 as “moral force and charismatic power” for the go<jd of ail.
This ability to ^connect^ appropriately fosters all of the positive qualities associated with the Heart
including psycho-emotional stability, security, safety, intelligence, memory, and the ability to both connect and
disconnect with people and the environment as the need arises. In turn, these abilities grant the power to be in

appropriate control over one's relation to the world. One is then free to withdraw from the world in rest and sleep, or
to appropriately engage with the world in a way that brings fulfillment and joy. H7 encourages one to be willing to
be in the world openly, and to communicate honestly and effectively*
The Door Gods: Mindfullness as Protection

The ability to bring the Heart/Mind to bearironon any given situation guards against distraction,1075 enables one
to ward off extraneous influences, and enables one to protect oneself
eself against
ag; harm by paying app appropriate attention to
cteriorr like
the world. This ability reflects harmful influences back to the extei li a mirror. In Chinese popular religion,
this reflection is a function of the “Door Gods,” Mens/iew 門字申， a term which is inverse to the name of H7, ⑶
芊申門， This inversion of terms parallels the movement of harmfiil influences trying to get in to the Heart in response
to the outward movement of the 5/re«/Spirit trying to get out of the Heart. The SA^n/Spirit goes out o f the Heart at
Shenmen to interface with the world. The strength of this interface pushes the harmful influences back to their
surroundings and prevents them from entering the Heart. The movement providing access for the S/i^/i/Spirit from
the Heart to the world is a function of the ^Spirit Gate/* Shenmen. The movement dispersing hannful influences
back to the environment is a function of the Door Gods, Menshen. When harmful influences try to get in, the t4Spirit
Ga\efJ functions as the ''Door Gods** in order to cushion the Heart, and bounce the harmful influences back to the
environment where they can do no hann.
The (tDoor Gods,*are legendary military heroes armed with spears and banners that have the capacity to
frighten away ghosts and demons. Pictures of the t4Door Gods*' were mass-printed in brilliant colors on large sheets of
paper, or embroidered with highly colored dresses, and pasted on the front gates of houses1076 where they would
protect all those inside the gates. In the same way, the increased power of attentiveness by which the 5Ae«/Spirit attends
to the external world protects one from harm by alerting oneself to the potential of danger. It also alerts others that they
cannot so easily take advantage of someone with such a sufficiently commanding presence. A person who is fully
conscious and alert is less likely to be victimized than one who is n o t The fact that the alertness of the Shen/Spkit needs
to be maintained and renewed is symbolized by the influence of the Door Gods which was thought to last only through
the year. They were left to weather until the foUowing Year when new Door Gods would be put in their place.1077
<4Door Gods** were also thought of as spirits guarding the entrances to sacred mountains. The Guanzi
mentions these guardian spirits in Chapter 23:
4tAs much as high officials concern themselves with the state annals, so much do the common people worry
about the shrine of the local mountain god (me/w/rert 門神).” 1078
Sacred Mountains were important religious centers in ancient China. In climbing a sacred mountain one gets further
and further removed from everyday life. Being at the top of the mountain is as physically d o se to Heaven as any
human can get. Being this close to one's spiritual source, while being simultaneously removed from daily life gives
one a fresh perspective on life. Climbing to the top of a sacred mountain is a journey in which one becomes
realigned between the sacred and the profane. Activities and connections not congruent with spirit can then be
released, while ones that are, or could be congruent, can be envisioned and put into place.
The gods of these mountains protected everyone within the vicinity of the mountain like the Door Gods
protected those within their gates. In addition, the Mountain Gods guaranteed the sanctity o f the mountain, and
helped the adept or emperor communicate with Heaven in the same way that the S/ien/Spirit protects the sanctity of
the inner self, and helps one get in touch with their higher nature and the broader scope of life.

Zhongdu ^Central C a p ita r
Universal Center
The centering capacity o f this two-way movement of the Shen/Spkit as emperor of the Heart at H7 is also
reflected in its secondary name, t4Central Capital,MZhongdu In Chinese, the word û/capital also means
“all，” ‘"the whole,” and “everything.” Therefore, the term Ztort办/«， as “Capital” and as secondary name o f H7,
literally means “the center of everything.” From as early as the W aning States period, the Chinese have always
considered themselves the center of the civilized world. In fact, the Chinese name for China is Zhongguo the
^Middle Kingdom,Min reference to ancient history when the capital was the center o f a nation divided into Nine
Provinces by King Yu.1079
The idea of Nine Provinces comprising a united whole is derived from the ancient Chinese well-field
system, jingtian # 0 3 * where eight families were grouped around a common central well. The well provided a
necessary form of nourishment， and formed a social center for the communication o f ideas and sentiments. The well-
field system was mentioned as early as 800 BC in songs and poems, and described by Mencius, the Confucian
philosopher of 374-289 BC ■ 丨080 The character y/ng/well 井 depicts a series of nine squares in three rows of three. The
eight peripheral squares revolved around a common center like the eight families grouped around the weU. On the
national level, this inner square was represented by the capital.
In ancient China the well-field system was both a cosmological map of the universe and a topographical map of
the sm ounding region* It was also a precursor to one of the arrangements of the trigrams of the wh^re it was
called a magic square. The Eight Trigrams were associated with the numbers 1 to 9. What makes the square ‘恤扭 # ’
is that, when arranged properly, any three consecutive numbers add up to 15. The number 15 = 10, the number of
Heaven, plus 5, the number of Eaith. Thus, the number 15, and the Magic Square in general, stands for the harmonious
interaction of Heaven and Earth through the Virtue o f the Superior Man, Junzi g -^ . 1081 The function of harmonizing
Heaven and Earth also takes place through the emperor in the capital, and the 5/ien/Spirit in the Heart.
SE S sw 4 9 2
E c w 3 5 7
NE N NW 8 1 6
The term Zhongdu, then, stands for the 5/j^n/Spirit in the Heart as ^Center," not only of the Eight
Directions, but also of Heaven and Earth. Historically, there was both a Heavenly and Earthly capital. The
Heavenly Capital, Tiandu in Heaven is where Taiyi isi— ， the “Great One,” rules the universe from the sacred
center o f Emptiness. The i4Ceatral C a p ita l,Zhongdu, is where Man rules from the Imperial Palace on earth.1082
Here, among the Three Powers of Heaven, Earth, and Man, the emperor becomes the cosmic focus o f the created
“world” through the virtue of his perfected 5/^n/S pirit1083
In ancient times, the perspective of this central position was extremely important in defining the “correct，”
zheng 正 ’ function o f the Heart so that one?s life could manifest most appropriately. This function is the virtue 'of the
Heart, Li/Appropriateness. Heaven is the invisible, spiritual source from which all things receive life and direction.
Earth is the visible, material foundation for that life.
The function of Man and the Heart is to balance these two polarities and achieve harmony between them.
This hannony is an important factor in the development o f self-esteem, and is related to the issues o f over and under-
control. Because humans naturally reflect the balance o f Heaven and Earth, the manner in which they assume this
position determines the degree o f their self-esteem. If they take this position too seriously, they become self-
important and arrogant. If they can^ handle the responsibility for being in this position, they lose their self-esteem.
A healthy sense o f self-esteem is dependent upon a well-regulated balance between control and spontaneity which
places one in appropriate relation to that which is.

5Aen/Spirit Cultivation in the Daodejing

The Daodejing instructs one how to place oneself in the proper relation to others and the natural universe so
as to become one with Dao. Dao can then enter o n e ^ Heart and bestow an enlightened condition where one knows,
not only themselves, but also their appropriate relation to others. If one thinks one is, or knows, Dao as the center of
the universe, one is only displaying ignorance, as in Daodejing, Chapter 1:
41the Dao that can be put into words (i.e., formulated), daokedao is not the Eternal Dao,
/ez.c/za叩d a o 非常道.丨 084
Another example o f the appropriate relation to that which is can be found in Daodejing Chapter 22 where
one is encouraged to become empty in order to be filled with Dao. The paradox of this chapter is that to become
whole, one must first cultivate humility and emptiness. Then wholeness will come o f its own accord. Struggle and
effort are only forms o f over-control, arrogance, and self-importance, and should be avoided:
：s the One, and becomes a model i

Shengren baoyi wei 聖人抱一爲天下式.
He doesn't make much of himself, therefore he is illumined

z〇7肌 gw 不自見，故明 .
He doesn't try to make himself right, therefore he is well-known

BW 2/ 咖 , 讲不自是，故章}
He doesn't make a show o f himself, therefore he has merit

Bw gM ：y〇MgOrtg 不則伐，故育功.
He doesn't pity or boast about himself, therefore he becomes strong

Bw ze加 , gu c/wzrtg不則矜，故長 •
He doesn't contend with anyone, therefore there is no one who can contend with him
•办wz/ieng，宮 " 肌命 /m? 批/ig yw z/if z/iertg 夫唯不爭，故天下莫倉巨與之爭.
There is an ancient saying: *What is bent will become whole*

G«zW 5如 we/，叫 ze gwa/?’ 故之所謂「曲則全」，
This is not an empty expression

Zhe, qi xu yan zai # »
Because if you have really attained wholeness (i.e., flexibility and patience), everything will return to you
CAert利 wan zW 誠S 而歸之•，’ 1085
4tTo bend** is to follow the natural course o f events, instead o f trying to force them to conform to one's
personal will. Here the Daodejing says that if one follows Dao, one5s needs will be met. The words it uses are, uif
you become whole, quart ^ everything will return, gui to you.M Everything will return to you when you are one
with Dao because when everything returns to Dao, it will return to you as well. In Chapter 24, this general principle
is applied to the development o f a balanced and grounded personality:
uYou cannot stand (firmly) while you are on tiptoe

2 /•汾e&w/z•企者不立，
You cannot walk (like everyone else) while you are riding (a horse)
ATwa z/ie 跨者不行，

You cannot be enlightened while you are self-absorbed

Zi>7a« z心自見者不明，
You cannot justify your actions and expect to be fulfilled

Zishi zhe buzhang 自是者不彰，
There is no merit in making a show of yourself

Z!/a z/ie 叹自伐者無功，
If you brag about yourself, you have no real strength

2以办茗自矜者不長 .
According to Dao these things are called: ‘Excess food and useless activities，
也〇 k ‘yushi zhuixing’ 其在道也曰：「餘食贅行」
As no one respects these things, the person o f Dao does not bother with them
灰W W ,gMWW也0 Z>MC/lW物或惡之，故有道者不處广10®6
The Daodejing places value on the ability of a strong individual to integrate with the whole. The person
who sits on their high horse, thinking that they are above everyone and cannot see past his own nose, is only blind to
the more powerful workings of the universe. Rather than struggling to control things, Chapter 29 encourages one to
merge with the Yin-Yang flow o f Dao, and to have trust in one's place within it:
“If there is anyone who wants to take charge o f the world only to manipulate it for their own ends
几 mgyw w er we/ •將欲取天下而爲之？
I do not understand how this could happen

0 iwwfey/吾見其不得已.
The world is a sacred vessel and should not be interfered with

h we/ ;ye天下神器，不可爲也.
Interfering with the world will only ruin it

•爲者敗之，
If you try to control the world, it will be lost

z/ie从/ z/i/執者失執. '
The reason is that things sometimes lead and sometimes follow

Gw ww /iwoywf 故物或行或隨， .
Sometimes they relax, and sometimes they exert themselves

Huoxu huochui 豫歡或!吹，
Sometimes they increase, and sometimes they decrease

或長或贏，
Sometimes they are up, and sometimes they are down

ZlWd/lW/ 或挫或藤.
Therefore, the Sage avoids extremes, avoids excess, and avoids arrogance
qushe, qutai 是:以聖人去甚，去奢，去泰:’l0R1
Shiyi shengren qushen，
According to the Daodejing^ the world changes of its own accord, and is only spoiled through individual
interference. Therefore, the best way to call the world one's own is to merge with it and find o n e ^ proper place.

According to ancient Chinese philosophy, this is how one fulfills Destiny. In Chapter 7, the above principles ;
brought to bear upon the ruler and, therefore, upon the Shen/Spmt o f the Heart:
4T h e highest ruler is the one we have no knowledge of

Taishang buzhi you zhi 太上不知之.
Then there are the ones we love and praise, the ones we fear, and the ones for which we have contempt
c /切 ;:W,讲• ce we/ zW, 0 ce WMzW 其次親而譽之，其次畏之，其次侮之 .
If you cannot be accountable to anyone else, how can anyone be accountable to you
1 (>1如 zm 信兮足焉，有不信焉？
Oo not waste your words on those who do not listen

bw gwf 悠兮其貴言.
Then, when your achievements have been accomplished, and your affairs completed
G^ rtgc/^叩从/如/功成事遂，
V
The people will all say that they have accomplished and completed these affairs by themselves
如伽 wd e句 •仰百姓皆謂我自然.”1088
These four chapters give important indications of what the appropriate relation o f the individual to the
whole should be according to the They define a world-view o f appropriate connection to the world and，
thus, help to define LL Chapter 22 insists that attaining wholeness is more important than self- aggrandizement,
while Chapter 24 continues by stating that it is useless to place the needs o f the individual over those o f the whole.
In Chapter 29 the individual and the whole are defined as one integral unit which moves spontaneously according to
its own laws. To try to make the world conform to one's personal will at the expense o f the whole is an absurd idea
and is based upon delusioa Knowledge of the world can never equal the reality o f the world itself. Moreover, the
world is only the manifestation o f the unknowable Dao. Therefore, an appropriate relationship between what can be
known, i.e., the world, and what cannot be known, i.e., the Dao, should be cultivated. Above all, this relationship
should be characterizied by humility.
On the other hand, Chapter 17 promotes taking responsibility for handling o n e ^ affairs rather than giving
them over to others, or to chance. Yet even when taking this action, it is only done correctly when their
achievements go unnoticed by others. If the above conditions are met, one loses the false sense o f security and
deluded sense o f self based on individual separation from the whole, and gains a more true security through
establishing a harmonious connection to the whole. This connection is defined in the Daodejing through the Chinese
word jan/accountability fg: "'If you cannot be accountable to anyone else, how can anyone be accountable to you/*
Xin {§ refers to the veracity o f speech. The person o fx in speaks their truth, and does what they say they will do.
Because their actions and speech are congruent, one can hold them <*accountable.M
While Z/n/Accountability is the virtue o f the Spleen, it springs from Li/Appropriateness, the virtue o f the
Heart. According to the production cycle, sheng^_, o f tiie Five Phases, Heart Fire produces Spleen Soil, Being
“appropriate” in one’s connection with the world leads to “accountability.” On the other hand， if one is
âccountable/5one will not necessarily be âppropriate/* This is because the centrality related to accountability is
related to Soil which is concerned with nourishment and, the things o f the world. In contrast, the centrality o f the
“appropriateness” o f the S/ien/Spirit reaches beyond the material world in connecting it to the spiritual source of all
things. This idea o f “centered connectioii” is the correct position o f the Heart according to the and a
basic definition o f Li in ancient Chinese philosophy.
The Heaven and E arth Split

In the above chapters o f the Daodejing, the centrality o f the Shen in the Heart assumes its ^correcf position
between Heaven and Earth so that the virtue o f the Heart, L//Appropriateness can manifest. W hat deteraiines the
“correctness” of this position is whether a person is aligned with the good of all, or only with their own personal and
The correct position for the 5Atf«/Spirit is to be centered in Dao and for the good o f all. In this way,

one is not isolated, but truly at one with the whole. Aligning one's personal good with the good of all is an in
aspect o f d
The harmful consequences of using the S/ien/Spirit for the exclusive ve personal good are described in the myth of
the split between Heaven and Earth, as recorded in the Guo Yuya fourth-centi ：ntury BC text. In this myth, those who
established Li in their Heart, and used it to connect with the world were able ie to maintain their Shent
5/*e«/Spirit, while for
those who were not
noi able to establish Li, their 5/if/i/Spirit was lost According to the text, the people o f Lt
“were so perspicacious，single-minded， and reverential that their understanding enabled them to make
meaningful collation of what lies above and below, and their insight (enabled them) to illumine what is
distant and profound. Therefore the spirits (cf. 5/ie/i/Spirit) would descend into them.Ml089
Because these people of Zi were able to place themselves in tlds “correct” positioi^ they didn’t need to use the
cleverness, understanding, or power that is derived from spirit in order to manipulate the world to get their needs met.
Thus, they were able to find their true center and know what it is to be folly human. They could accept what Dao had to
offer without trying to interfere with the world by taking things for themselves. According to the Guo Yu:
“As a consequence, the spheres of the divine and the profane were kept distinct. The spirits sent down
blessings on the people, and accepted them and their offerings. There were no natural calamities.*11090
Those who did not establish Li lost the stability of their Shen/Spmt. The spirits retreated to Heaven, and
Heaven and Earth was split This retreat is analogous to the departure of the S/i^rt/Spirit from the Heart which causes
mental illness according to Chinese medicine. The Guo Yu describes these people as degenerates who had to be
controlled by the state in order to keep the natural world of Heaven and Earth in order:
*eIn the degenerate time of Shaohao (traditionally put at the 26th century BC), the Nine Li threw virtue into
disorder. Men and spirits became intermingled, with each household indiscriminately performing for itself
the religious observances which had hitherto been conducted by the shamans. As a consequence, men lost
their reverence for the spirits, the spirits violated the rules of men, and natural calamities arose. Hence the
successor of Shaohao, Zhuanxu, charged Chong Governor o f the South, to handle the affairs o f heaven
in order to determine the proper place of the spirits, and Li Governor of Fire, to handle the affairs of
Earth in order to determine the proper places of men. And such is what is meant by cutting the
communication between Heaven and ârth.’” 1091
Ancient Chinese Capitals

H7 represents the Sacred Capital，神京， between Heaven and Earth where the fiilly descended and
established Shen/Spiiit connects with the world. Historically, this Sacred Capital was the capital of China during,the
mid-twelfth century.1092 This name was given to what is now called Beijing, the capital of the PRC.1093 Prior to that
time， the Chinese capital was called Ztongdw 中都， the “Central Capital，’’ a name also given to the acupuncture point
H7. 、
IrH267, the Yuan dynasty established a new capital three miles north of Zto/i办/w 中都， and renamed the
city Dadw 大都， the Great Capital,” a name used for the acupuncture point S p l， located on the inside comer of the
nail of the big toe.1094 What was distinctive about this new city was that it was built entirely from the principles of
capital city planning stipulated in the Gaogongji (Record of Trades). Dadu was laid out on a strict North-South axis
with the Ancestral Temple on the left, the Altar of Soil and Grain on the right, the court in front, and the market in
the rear.1095 Zhongdu corresponded more to the spontaneous layout of Heaven, the Heart, and the Shen/Sphit,
whereas the more controlled layout of Dadu made it fit more easily into man-made plans and the ideas of Man as
center between Heaven and Earth, and Soil as the center of the Five Phases. In contrast, Zhongdu retained its
organic implication as the center of the S/ie/z/Spirit within Heaven and the Heart. Since Spl is the 7/rtg/Well Point of
the Spleen meridian which further corresponds to the center of Soil, it is given the name Dadu to differentiate the
idea of “center” in relation to the Spleen and the Five Phases from the idea of “center” in relation to the S/ie/z/Spirit，
Heaven, and the Heart.
Ancient Chinese methods for establishing settlements, especially capitals, were based upon Fengshui
models of topography. Cities of “cosmic order” were based upon a “cosmic pattern” that included topographical as
Dennis Willmont ◎ November, 1999; All rights reserved. 197

well as astrological correspondence.1096 Topographically, the capital site must be safe from intruders so that it
cannot be overthrown, and must also be capable o f bringing nourishment, like the jing/v/eU. to the surrounding
families, from the surrounding vital forces. According to the Guanzi jiping by Guan Zhong (d 645 BC),
**When locating its capital city, the sage must place it where it cannot be overthrown. W ith regard to the
richness and fertility o f the site topography, he must select the site with mountains on both sides, and with a
bordering river or marsh/'1097
Thus, the position of ancient Chinese capitals in receiving nourishment, and defending itself against
intruders, represents basic functions o f the Shen/Spkit within the Heart which also receives internal nourishment in
the form of Qi, Blood, and Destiny, as well as defends against external intrusion through the function of conscious
control and attention.
Centrality of the Sên/Spirit in the Neijing

In ancient China, the capital city is made unique by the presence o f the emperor, the symbol of the
ShenjS^mt in the Heart, who takes the position o f centrality in ruling over all other functions o f the Body/Mind.
Chapter 8 of the Suwen defines this position by stating that the Heart is the
“Ruling Official，君王， from which the Sfe/z/Spiiit is derived.” 1098
The text goes on to say that
<4when the ruler is bright, ming there will be peace, an life will be nourished, yangsheng
people will have longevity, shou I f , a continuity of generations, moshi and prosperity for all,
afac/w叩 • 肌大昌天下 .”
1099
4tIf the ruler is not bright, burning the Twelve Officials will be in danger, wei /g , so that messages
from Dao, s/uWac?使道, will not be heard，始 e 閉塞.
If this should happen, there will be, in effect, no Dao, budao and the body, xing will suffer great
injury，夫傷.
As a result, there will be misfortune, yang to the degree where even one's ancestors, zong will not be
able to avoid great danger.”1】00
Therefore,
**the verification of this ultimate principle, zhidao zaizheng must be investigated, qiong H ， so
that its source, yuan J^, can be known, zhi
Since the stress (of the ruler not being bright) causes one to be nervous/anxious, ququ H H ,
One should be encouraged to practice excellence (weiliang in order to understand (this principle).
(According to this principle) things that are shapeless and obscure, huanghu generate things as minute,
hao as the down on plants. 1101
Minute things proliferate until they become 1000 or 10,000, at which point they become larger and larger
until they finally assume visible shape.,,uo2
These messages from Dao are “shapeless and obscure” when they first take root in the H eart They
continue to grow in the Heart until they assume a tangible shape. The shape that finally emerges depends upon
whether the messages are acknowledged or ignored. Acknowledgments of D ao's messages enable one to realign and
correct one's position on the Path o f Dao. This leads to the verification of self, the development o f self-esteem, and
the fulfillment of Destiny. Denial o f Dao*s subtle messages creates an internal pressure that increases within to the

point where the shattering of the 5/ien/Spirit is reached. At this stage, the result will be extreme psycho-emotional
disequilibrium as the Shen/Spiiit can no longer remain within the body.
Centering of the H eart

The idea of “centeredness，” zto/zg 中， in association with the Heart is expressed in two different Chinese
t e r m s : 心中， “the center of the Heart,” and z/i洲备中心， a term dating as far back as tiie CWes (6th
century BC), and meaning 4*what centers the Heart. 103 This term brings up the question, **what does center the
human Heart?” When applied to the Heart, the idea of “centeredness” implies the ability to follow the Confucian
Mean concerning the issues of ruling and control. The balance between over-control and under-control is
âppropriate action,Mor Li the virtue of the Heart, which manifests through the centered and open Heart.
Another instance where <(centeredness,Mzhong 4 1* and Heart, xin occur together in the Chinese language
is in the word zto 叹忠，which places the word zto 叫/center 中 above the word Xf«/Heart/Mind 心 so that the ideas
of faithfulness, devotion, loyalty, and honesty are rendered.1104 The word zhong/loydAxy ^ represents one o f the
Four Categories under which Confucius taught including: culture, wen conduct, xing ^7 , and accountability, xin
f a .1105 Related expressions formed with this word are Zhongxin meaning ^faithful/* zhongxin meaning
“honest,” z/wngz/iert 忠眞 meaning “straightforward，” and 2如 •忠義 meaning “loyal.”丨丨
06 The underlying
principle referred to in all o f these terms is that of psycho-emotional balance associated with one's connection to the
outside world. Loyalty, faithfulness, honesty, and straightforwardness are cornerstones of appropriate and well-
regulated relationships. These principles enable one to place oneself in relation to the larger and more appropriate
social and universal context that defines LL
Ruizhong xtCenter of Z e a r
Another secondary name of H7, Ruizhong ''Center o f Zeal/* refers to the tendency of Human Nature,
Xsing f t , within the Heart to go beyond the ^center" of normal 4 “appropriateness”
tappropriatenessi, in its pursuit of the world. In
«, the word rui ^—_ is comprised
^ of two separate words,力>1 金， which means “metal，” and 兌， which means
“to open up,” as in “to open up roads，” 1107 and “joy.”uos The combination of “metal” and the “opening” of “joy”
renders two meanings to the word rui: 1) a sharp metallic-pointed weapon having the capacity to cut or open things
up» and 2) “keen* vaiiant， and zealous，，，1109 i.e” the “sharpening,” or “focusing” of extreme emotion*
The meaning as 4<sharp pointed weaponT, refers to the use o f H7 in treating either illnesses caused by Wind
evil, or manifesting as acute pain. Paul Unsculd notes that H7 4ibelong(s) to a set of 36 gate holes (sanshiliu men
distributed all over the body . . . recommended for the treatment of illnesses caused by wind-evil.,,lli0llu
disperses pernicious influence in the Heart meridian1112 and benefits Heart meridian disorders centered around
the development or relief o f angina pectoris, which is characterized by severe Heart pain, the sensation alluded to by
the use of the “sharp pointed weapon” in this name.
The meaning as (tkeen, valiant, and zealous" has to do with the emotions of the Heart when they go to thfe
extreme, or any extreme emotions whatever, since the balance of all emotions is controlled by the Heart. Extreme
emotions indicate the loss of /^/Appropriateness. This name’ “Center of Zeal，’’ refers to the centering of emotional
states in general, and the restoration of L//Appropriateness to the Heart in specific. The Xianger commentary to the
Daodejing describes the way in which this process was practiced in ancient China through meditation:
"One's heart should regulate and control the myriad affairs, thus it is called the three paths of the Luminous
Hall mingtang sandao While dispersing deviances of yang and injuries of yin [the heart] should
hold to the center and correctly measure out the pneumas (i.e., Qi) of the Dao.,,UI3
According to Stephan Bokenkamp, this commentary
^stipulates that one should eradicate desire, artifice, and violent emotions, the deviant tendencies of the
heart, (in order) to embrace clarity and stillness qingiing
This “stUlness” is related to the concept of non-action， wwwd 無爲， in the Daot/e/iVig which comes about
becausetthe infant (paragon of the spontaneous human in the Daodejing) <(does not yet 4know how to control itself

iwzAz. •■厶齒落 In the 供r commentary， wMwe!* is understood in terms of its close cognate，僞，
which means ârtificial, contrived, fabricated*1:1115
4*The heart is a regulator. It may hold fortune or misfortune, good or evil. The abdomen is a sack for the
Dao. The pneumas [of the Dao] constantly wish to fill it. When the heart produces ill-omened and evU
conduct, the Dao departs, leaving the sack empty. Once it is empty, deviance enters, killing the person. If
one drives off the misfortune and evil in the heart, the Dao will return to it and the belly will be filled.,,u16
When the Heart is well-regulated, emotional extremes will become harmonized so that the S/i^n/Spirit will return to
the Heart. Secure and stable within its bodily residence, the Shen/Spirit is then free to embrace Dao, the source of
life which can then return to the body (in the abdomen) in order to fill it up with Qi. When Dao returns to the Heart
and to the abdomen, the Shen/Spint can be well-regulated. This is because the 5^n/Spirit lives in the Heart, but
enters the body through the center of the abdomen at the navel and the acupuncture point Cv8.
Duichong 兌衝 :“Open Highway/Highway of Joy/Highway of Exchange”

.. The name Dwctertg 兌衝 “Open Highway/Highway of Joy/Highway of Exchange” refers directly to the
process of opening the Heart， and the Heart、 associated positive feelings of joy and happiness. The word dw■兌 in
Chinese means “to exchange， barter, or weigh，” and “to open up,” as in “opening up roads.’，1丨 17 !>!«• is also used for
the phonetically related word yue Jj^：, which depicts this ôpening, dui o f the Heart, xin f => and means
“pleased，contented，glad， or happy，” as in the expressions 悦:意， meaning “pleasure,” and h y 财喜悦：, meaning
181丨
“delighted’ or joyftil.’’1丨 19 The word c/i训g 衝 in Chinese refers to a “highway，” 1120or the rush o f movement that
takes place upon it.1121 Thus, the name implies a rush of emotion accompanying an opening of the Heart
that results in the feeling of pleasure and joy.
H7 clears the channels,1122 adjusts the Heart and strengthens Heart Qi, Heart Yang, Heart Yin and Heart
Blood.1123 The fundamental channels directing these nourishing substances to the Heart are the two related Extra
Vessels Chongmai and Yin Weimai The Yin Weimai is the Yin-Yang couple o f the Chongmai. The
Chongmai circulates between the Kidneys and the Heart, and is related to the uGreat Vortex/* chong that
connects Heaven and Earth, and from which the things of the world manifest. The Chongmai itself means **Highway
VesseF9due to its role in circulating these substances through the central and vertical core o f the body. These are
then picked up by the Yin Weimai and directed into the Heart. Thus, the Chongmai and Yin Weimai are related to H7
by name and function. H7 as the J^w； 2/$ource Point also receives a transverse Luo vessel from the Small Intestine
which brings more Yangqi into the Heart meridian. These various energetic connections account for the
interpretation of the name Duichong as 4tHighway of Exchange.^
In contrast with H7 is H9, which is called the “Lessor Highway，” 少衝• H9, located on the
inner comer of the nail root of the little finger, is also entitled the JingP^/tU Point where the meridian Qi begins. H9
focuses more on collecting the Shen/Spmt back into the Heart, while H7, the Source Point, focuses more on opening
the Shen/Spkit and connecting it to the world, and ensuring that this opening is appropriate.1124
Pleasure and Joy

H7 is unique in that it is the Only Source Point of the Yin meridians that doesn’t use the word to .太 “great”
in its name.1125 The reason for this is because of H7*s close affinity with the 5/2€/2/Spirit and Dao where all things,
物， begin and end. Both the Heart and the source at H7 are empty, like the “gate” of the “Spirit Gate” which
allows the Shen/Spiht and Dao to manifest into the world. It is through this emptiness that one can mature in life,
and that things are manifested. Manifestation and source are two polarities of die growth cycle. The manifestation
polarity of the cycle, where things have fully matured into the visible world, is what is referred to as ^great** in
ancient Ghinese thinking. “Manifestation” refers to the peak development of things in the material world. Things at
this end o f the polarity do not get any bigger or greater. The “source” side of the polarity is the origin of
manifestation. In Dao, all things are yet small. They have not yet manifested into their full stature, and are,
therefore, not yet qualified for the term tai 4tgreat.M It is this smallness of things at their beginning that eventually
matures in the full development o f form. This process has already been mentioned in the above quote from the
Suwen:

‘Things that are shapeless and obscure，Ai/awg/m 恍惚、， generate things that are as minute， Aao 毫， as the
down on plants.
Minute things then generate larger and more numerous things where they finally assume shapc.,,n26
This idea of the small, shao developing into the great, tai ^ and the great following the small is paralleled in
Chapter 21 of the Daodejing:
^The manner of Great Virtue is to follow Dao

zW / w ^ ，
we/ d aw W C£>/^孔德之容，惟道是從.
What is this thing, Dao

D 如2/l/_卿 .卿道之爲物？
It is vague and elusive, vague and elusive

;«71如叩 ; 惟恍惟惚，兮恍兮惚！
Yet within it there is a pattern, (which is also) vague and elusive

叹 ;yoja/OTg，识/, A似/ 其中有象，* 摹阅■!
(Within this pattern) there is something obscure and unseen

^ z/w/zg yaaw’ /«//1扣其中有物，窃兮冥兮一
(And yet there is) a very real essence that can be counted upon
以只邮叩，研7 細 5如/1：：/2抑，和其中肴精，其精甚眞，其中有信!
Throughout time its name has not been forgotten

力；
/i>2, 0 /rnVig 自古及今，其名不去
So that it can be understood how things begin

吻此 zto/2妙以閱衆甫 •
How do I know that things look like this at the beginning

阶 yfzW劝洲加 zW z/ma/zg加•吾何以知衆甫之狀哉？
Because of the nature (of the 5/j^«/Spirit) within me

以此.” 1127
The S/ien/Spirit moves with Dao in stillness to fonn the beginning all things. This beginning can be fourid
in the center of the Heart whose resonant stillness allows for the Shen/Spisit to activate life from a grounded
perspective. The Chinese words in the Daodejing indicating this beginning, huanghu 1^1^, also indicate the Heart
as part o f this process. The word Awow裒恍 depicts the brightness，房光 o f the Heart，个匕、， and indicates
the innate explosive potential with which the Shen/Spuit animates the life force. The word hu ^ alludes to an
emotion through its depiction o f the Heart radical, ， that moves，測勿 , within the Heart* :«•/!心.
When the Shen/Spint enters the Heart it stimulates the creative forces o f the universe to Miimate life within
the physical body. This stimulation creates a flow of movement within the Heart that is very small at the beginning,
yet quickly floods into the full expression of life through the outward momentum of the Shen/Spint in its full
embrace o f the world. The seed potential of this embrace is a vague and elusive, huanghu feeling within the
Heart. As this vague and elusive feeling fully manifests through the opening o f the fully established SA^n/Spirit in
the Heart to connect with the outer world, it matures as the ability to manifest oneself into the world along with the
accompanyii^ feelings of pleasure and joy.
When the S心/i/SpMt is appropriately “centered” within the Heart， the Heart is， in turn， protected from the
extremes o f wild emotion. Thus, the SAe/i/Spirit is freed to witness the process o f potential becoming actual in the
midst of the here-and-now. The realization of this inherent connection, xin fH, links the created with source. This
realization is the true blessing of Heaven, and is experienced within the human heart as pleasure and joy. In
Daodejing, Chapter 21, the knowledge that this connection is real, shenzhen leads to the âccountability," xin
£)ennis Willmont © November, 1999; All rights reserved. 201

f§, o f Dao, 4ta very real essence that can be counted upon.,,n28 Joy comes when one simultaneously allows the
source within to connect with the things of the world without. This connection is facilitated through the Source Point
of the Heart meridian, H7, and is expressed through the name Duichong **Highway of Joy/*
Fire and W ater Polarities of the H eart M eridian

Energetically, the idea of the Shen/Spiiit connecting Dao as source of all things to the things themselves is
expressed through the names and functions of the acupuncture points H I, H3, H7, H8, and H9 on the Heart meridian.
H9 is the Jing/V/c\l Point where
*'the limitless and undifferentiated Source Qi (yuan f t ) emerges . . . (and where) the beginning (jing f f ) and
end Cs/jert 神） of the incarnational cycle are harmonized. It is where the stored potential o f the body,加衮
精， comes into balance with one’s manifestation as spirit,沾 ⑶ 神 .”1129
The connection here to Source, as well as at H7, the Source Point, is to the Source Qi o f the Kidneys where the
unmanifest and hidden， 1光惚， potential o f Dao is stored as Destiny.
， The Kidney and Heart meridians constitute a Yin-Yang pair in acupuncture called the Shaoyin Or
4tLessor Yin.M The Shaoyin displays the greatest Yin-Yang polarity within the meridian system, that of W ater and
Fire, the Kidneys and Heart. In Chinese philosophy, the interplay o f Yin-Yang polarity is depicted through various
symbolic diagrams such as the Taijitu, the Yin-Yang symbol, and the Former and Later Heaven sequences o f the
Yijing trigrams. Inherent to all of these diagrams are certain common principles describing axioms o f the Yin-Yang
relationship. Three examples would be:
L Yin and Yang turn into one another at their extremes.

2. As Yang grows, Yin Shrinks, and vice versa.
3. Yin nourishes Yang, while Yang stimulates Yin.
These principles are also described through the names and functions o f the sequence of the above mentioned
acupuncture points on die Heart meridian.
The first point of the Heart meridian, H I, located within the depths of the aimpit, is called 4*Polarity Spring^
Jiquan in reference to this inherent polarity of Water and Fire within the Shao-yin meridian. It is here that the
Water of the Kidney aspect of Shaoyin begins its polarization into the Fire of the Heart meridian. This transformation is
reflected in the name of the point “Polarity Spring,” 力極泉 because the Water aspect o f polarity within the
SteoyzVi enters into the Fire aspect of the Heart meridian from this point like a spring from the Kidney meridian*
H3, located at the bony end of the inner crease of the elbow, is the //e/Sea Point of the Heart meridiai meridian
where all the Qi gathers together. It is also the Water Point of the Heart meridian and correspondss to the interior,
Yin, and to the Kidney/Heart connection. Therefore at H3,, the Water Qi is still strong and able to hhold the Fire Qi of
the Heart meridian in check. This works through the control cycle, ke of the Five Phases where Water controls
Fire.
± UW* This
A function
1UUVUV11 integrates with
W lU l the
UAV Antique X
Point
V /llll usage
UOOgV of H3 Cto
as the
U1W He/Sta. Point. He/Sea Points are used more
for t4rebeUious Qi, as opposed to the excess or deficiency treated by the //«g/We] s.1130 Energetically, this means
that, for the Heart meridian,i, the full expression of Fire and the Shen/Spmt
S/ien/Spirit that oc
occurs at H7 is prevented from going to
excess and damaging thee integrity of the meridian through the controlling functio function of H3 on Fire.
Thee Shaoyin meridian of Heart and Kidney works in concert to manifes manifest and fulfill Destiny in life. The Water
He/S&a Point
'oint keeps the outward moving tendency of the Shen/SpmShen/Spuit in balance so that it is properly
grounded in the Heart, and so that its outward expressions are in further conformity with Destinyy (Water) C and withtithe
i
virtue of the Heart, âppropriate behavior/* Excess Fire within the Heart or Heart meridian create ates a counter-flowv tto the
Shaoyin integrity creating a split between Human Nature, Xing 14, and Destiny, Ming 〇 p, oni the ei
energetic level. When
this happens, the connections one makes with the external world are not aligned with Destiny. These connections are
necessarily doomed. They are like flowering plants pulled out by the root and left to wither in the blazing sun. In
humans, this could manifest as someone with endless creative ideas that cannot be contained or organized around a
realizable theme. Thus, the creative ideas proliferate like weeds, while no great creative effort is realized. rorseis
when the creative ideas and the creative effort a i to any meaningful connectii ion to the universal whole. In this
case, one consumes material resources for no c e than the vanity of pipleasure,

H7 is the Yuan/SomcQ Point of the Heart meridian. Here the word yuan ^ used for the Yuan/Somct Points in
the Antique Point grouping, is the same as the word quan/spnng ^ with the addition of the water radical, shui 7^ => 7 .
The 7z/a«/Source Point corresponds to the balance of the S〇0 Phase where the meridian receives Qi from the Yin-Yang
coupled meridian, and where Qi witliin the meridian hovers in a temporary Yin-Yang balance before flowing on into the
polarity o f its opposite. At H7 Water and Fire within the Heart meridian are in equilibrium, and are both strong. Fire is
strong enough to flow out with the Shen/Spint in order to connect with the outside world. Water is strong enough to pull
the S/z^rt/Spirit back into its resting place within the Heart. Together, this W ater and Fire balance serves to promote the
appropriate movements o f the S/ie«/Spirit in and out of the Heart as the name 41Spirit GateMimplies. The Yin-Yang
ability of Water and Fire to woric in concert is what gives rise energetically to the virtue of the Heart, Li. Because Fire
and Shen/Sptit can fully manifest here, and connect to the outside world without having to risk dissipation, there can be
md Shen/Spmt
lconnection to the outside world that paradoxically retains its inner connection to Source and Destiny. Thus, Human
Mature,, Xing, and Destiny, Ming, can be reunited, al allowing for the profound outpouring o f the emotions of the Heart—
pleasure and joy as well as the experience of being truly human.
At H9, the Jing/W tH Point, the presence of Shaoyin W ater is reduced to the minimum. Here, the <4Open
Highway,” or “Highway o f Joy” at H7 becomes the “Lessor Highway,” 沉Ao/i茗少衝• H9 is called the “Lessor
Highway'* because the W ater Qi of Shaoyin has reached its most minimal level, while the Fire Qi o f Shaoyin has
only begun to grow. Bear in mind that the Fire Point of the Heart meridian, H8, located on the palm o f the hand
between the proximal edge o f the distal head of the fourth and fifth metacarpals, comes between H7 and H9. A s Fire
Point, H8, represents the maximum presence o f Yangqi within the Heart meridian. At H8, this Fire is an apparent
maximum due to the decreased amount o f W ater Qi at this location.
The Water/Fire polarity within the Heart meridian is such that, at H I, W ater is great and Fire is small. H I
is the transition point o f the Shaoyin where Water turns to Fire. At H3, the W ater is less, but still greater than Fire,
and so has the ability to keep Fire under control. At H7, the Water and Fire are equal. At H8, the W ater is
diminished while Fire is great. At H9, Water and Fire are both small, shao as in the name of the point <(Lessor
Highway/* Shaochong
Water/Fire Polarity in the Heart Meridian

W A TER W A TER BALANCE FIRE F IR E ENTERS
ENTERS M ANIFESTS => 〇 < = M ANIFESTS
HI H3 H7 H8 H9
The Yin-Yang principle in operation here is that 44Yin nourishes Yang, while Yang stimulates Y ul *9 This
means that for the Yang o f Fire to grow within the Heart meridian, it must do so under the nourishing influence of
Yin, i.e., Kidney Water. Within the Heart meridian, Fire grows from H9 to H3 where it begins to diminish. As this
Fire grows, it meets increasing amounts of Yin through Kidney Water which provides for its growth until H3 where
the abundance o f W ater and the weakening of Fire holds this growth in check. Both Water and Fire are small at H9
where the Fire o f the Heart meridian begins, and the W ater o f the Kidney meridian within Shaoyin ends. Thus, the
secondary name o f H9 is ^Meridian Beginning,**Jingshi At this point, things have just begun to manifest.
They are as yet still 'Vague and elusive/* as it says in the Daodejing.
Joy in the Yijing

When the S/ien/Spirit connects the inner depths of o n e^ inherent potential with the people, things, and events
of the outer world, the deep connection with life as joy, xi ^ or dui j^：, is experienced. D«//Joy is also the name of
Hexagram 58 of the Yijing which is symbolized by the trigrams Lake (or marsh), dui ^ over the Lake (or maish), dui
Whereas the Daodejing instructs the 5/iew/Spirit as to the exigencies of balanced rule, the Yijing Hexagram 58
describes the proper function and place o f joy for the appropriately centered person of Li:
<4(The Hexagram) Dui indicates that things will be successful and advantageous
//ewg.1^2/ien 兌。亨。利貞.
Dui is the image o f communication, pleasure, and joy

象曰。兌。說也_
Dennis Willmont © November，1999; All rights reserved. 203

The strong (line) is within, and the weak (line) is without

Gfl/igz/w/ig er rowwflf 剛中而柔外.
The communication, pleasure, and joy associated with Tui indicates that advantageous success will follow
Skiw y i iiz h e n 說以^ 貞.
When there is accordance with the Will of Heaven, there will be peace and harmony among men
灿^ 从训/ ^ 钟仰打如现心咖是以順平天而應平人.
When communication, pleasure, and joy come before the people

S/uwyi xianmin 說以先民，
They will forget about their sufferings, offenses, and troubles

w如犮中7肌民忘其勞，說以犯難-
They will even forget about death

M n 而叩扣 f 民忘其死《
This is how great the power of communication, pleasure, and joy is for the people
Skuo zhi da mirt quanyizai 說之大民勸矣哉!
The Image says

Xfan幻象曰：
Two marshes together form (the Hexagram) Tui

Zice. Z>wf•麗澤。兌.
Thus, the Superior Man holds discussion and practice with his friends and associates
•君子以朋友講習•”
In the main body of this hexagram the S/iert/Spirit joyfully communicates with others in its contact with the
outside world while remaining rooted in Destiny and the Will of Heaven stored within the Kidneys. The following
line readings describe the various stages of balance and imbalance which take place during this process:
Line One
^Nine in the first place. Harmony and joy is auspicious
Chujiu. Hedui. Ji 初九。和兌。吉.
The Image says

Xi’an反ywe象曰：
There is nothing in one5s conduct that could arouse suspicion

和兌之吉。行未疑也
Here one?s Nature is in accord with the Will o f Heaven which brings harmony and blessing to all those below.
Line Two
**Nine in the second place. Placing trust in joy is auspicious. Regrets will disappear
Jiuer. FuduL Ji. Huiwang 九一 ° ° 0
The Image says

象白：
Placing trust in joy is auspicious because one's will is sincere

FMMf 孚兌之吉。信志也•”

Line Two further defines the cause o f joy as congruence with the Will o f Heaven. fact, results from the
blessing o f Heaven raining down upon the Shen/Spuit in reward for this alignment. blessing is analogous to the
Yin of Kidney W ater raining down upon the Heart meridian from its heavenly position at the 'T olarity Spring^ o f
H I.
Line Three
4iSix in the third place. When joy and pleasure arrive, there will be evil
Zirwa/i. Laz’ ，Xfon茗六三。來兌。凶.
dw’
The Image says

Xiangyue 象 S :
There will be evil because the situation is not appropriate

阶/ 來兌之凶。位不當也•”
Line Three, the number of balance and harmony, states that unless joy comes about as a result o f the appropriateness
也 n容當， a function allied to the virtue o f the centered Heart, Zi, evil will result. Self-centered joy
of the situation，
does not receive the blessings o f Heaven because it comes about through the personal will alone. The personal will
results when Human Nature, Xing, runs counter to Destiny, Ming, or when the Fire o f the Heart meridian runs
counter to the nourishing influence o f Kidney Water, and destroys it as the evil person would destroy his own source.
Line Four
"'Nine in the fourth place. O ne's deliberations about pleasure border on sickness, but will, nevertheless,
result in joy
力ws/. 力冲 ; 九四。商兌夫寧。介疾有喜.
The Image says

Xi’
a/i灯w e 象曰：
Nine in the fourth place brings joy and blessing

刀wWzWx/. Fiow中>ig ye九四之_ 。有慶也•”
Line Four describes the situation where one is obsessed with pleasure and how to get it- This is an action of the
personal will. Although this effort flirts with injury, there is enough alignment with Heaven that joy will still result.
Line Five
**Nine in the fifth place. One trusts in that which will be injurious. One will be oppressed *
刀www. •九五。字干剝。有厲•
The Image says

沿仰象曰：
One should position oneself correctly

We/2/ze叩孚干剝。位正當也■
”
Line Five describes the situation where one seeks joy to the extent that one is willing to risk injury in order to get
joy. This is a dangerous situation. The Fire is burning out o f control. The correct alignment between oneself and
the world should be restored as soon as possible in order to prevent further injury. The correct path should be re
established, and the Watcr/Fire polarity of Shaoyin should be reunited!
Line Six
<4Six at the top. One leads others to pleasure
六上。引兌.

The Image says

Xfangyue 象白:
Six at the top means that in leading others to pleasure, one is not yet illumined
Wdgw仙六上引兌。条光也.”1
131
Line six describes the situation where it appears that one has reached the ego-less stage, by leading others to
joy, instead of seeking for it by oneself. The reason that the Daodejing does not consider this action illuminated is
the hidden and egotistical implication that pleasure and joy will also be increased for oneself by leading others to it*
By trying to achieve pleasure and joy through personal eifort, youwei one fails to grasp the true significance of
pleasure and joy as a spontaneous function. True joy cannot be attained through either will or desire. It only comes
about as the result of the correct alignment between Nature, Destiny, and the Will of Heaven. Pleasure and joy are
not states that can be strived for. Rather, they can only be found in the confirmation of one's inner integrity as it is
confirmed through worldly experience.
The line positioning of this hexagram, i.e., firm within and yielding without, suggests that true joy is based
upon an unmoveable strength within manifesting outwardly through the qualities of the yielding and gentle.1132 This
kind o f unyielding inner strength is based upon an unshakable trust, xin , in Dao that one will indeed be supported
in life in reward for authenticity. The joy that spontaneously arises from this alignment dissipates any need for
anxiety, fear, or over-control on the part of the Heart.
Indications
H7 is an important point for balancing the mind and emotions, and is frequently used to treat personality
disorders,1133 psycho or sexual neurosis, and mental illness. Mental and emotional health is based upon a meaningful
and balanced connection between the inner self and the outside world so that the pleasure and joy of the open Heart
can result. This connection enables the 5/zen/Spirit to come into its resting place in the Heart, or go actively out into
the world according to the appropriateness of the situation. H7 balances tiie mind and emotions, and centers the
mental and emotional life of the Heart between extremes. The Shen/Spiiit can then go out to the exterior, or come
back in to the Heart for rest when it is over stimulated. The balance between appropriate rest and action enables one
to be fully awake and active, and to withdraw into repose when necessary. Thus, H7 is frequently used for both
mental and physical excess or insufficiency,1134 as well as insomnia,
H7 also addresses issues of control and spontaneity so that they can be derived from the balance of the
centered S/zew/Spirit Natural command and authority, i.e., the ability to take charge of one's life, is based upon
presence, charisma, and moral integrity. These qualities are derived from the Virtue o f the Superior Man, Junzi
who places himself in right relation to the world. In the universal context within which acupuncture was
formulated, balanced control goes unnoticed. Only when there is a problem with the issue of control and it becomes
excessive does it become noticed by others. In this case， the over-control side becomes domination^ tyranny, sadism,
and megalomania, while the overly spontaneous side becomes acquiescence, impotence, and masochism.
Excess of the S/ien/Spirit begins with hyper-vigilance where the person cannot rest, and must always be on
guard. This situation is alluded to in early acupuncture books such as the Yi Xue Ru Men of 1575 which mentions
H7 for anxiety and fear,1135 and the Zhen Jiu Da Cheng of 1573-1620, which mentions H7 for fear and agitation.1136
In addition, Poikert mentions H7 for great apprehension and trepidation.1137 These types of anxious, agitated, and
apprehensive fears have to do with connections made by the Shen/Spmt to the outside world especially through
intimate relationships. These types of Heart fear are concerned with deep intcipersonal interactions, and
commitments and are the basis of all control issues. They are different from Kidney fear, which is more about the
unknown intangibilities of Destiny, or Gall Bladder fear which is due to the lack of courage in confronting specifics.
Insufficiency of the Sfce«/Spirit is concerned with hypo-vigilance where there isn't enough S/*eM/Spirit to
take care of business, or to protect oneself against harm. Conditions include: lack of Spirit, little energy,
melancholy, and excess worry under stressful situations,1138 sometimes accompanied by fear and numerous sighs.1139
In addition, there can be mental dullness, and problems with memory including: poor memory, absent-mindedness,
stubborn forgetfulness, and forgetting names.1140 According to J. R. Worsley, S/i^w/Spirit deficiencies arise from
over-control, and manifest through a closed mind where the person has <4given up the ghosts and has no
determination, or will to go on. This person will not speak much, but will be fône to excessive control of the
situation.1141

Other types of 从打//Spirit excess have to do with the inability to control the soap opera o f mind and
emotion. These conditions include: hysteria, excessive sorrow, a deranged mind, qi characterized by grief,
sorrow or pain,11421143 mad anger, and absurd false ideas possibly leading to the extreme o f violent hallucinations.1144
Worsley describes the shen excess person as one whose <(Spirit Gate** is too open. They are out o f control and have
very high spirits, but with nothing really to say. There may be uncontrollable talkativeness, excessive exuberance,
and palpitations followed by exhaustion, collapse, and mentally shutting-off.1145
H7 also allows for the centeredness of the 5/ie/i/Spirit to manifest as Li, the virtue o f the Heart.
Li/Appropriateness is what enables one to ascertain situations clearly, and to know oneself in relation to the
surroundings. If the 5/iew/Spirit is unable to ascertain the surroundings correctly, actions may be foolish. If it is not
able to know oneself correctly, any situation may provoke irritability because the person has taken on more than can
be feasibly controlled.1146 H7 clears the mind and emotions so that one's ability to comprehend the relation between
themselves and the world is increased. This idea is referred to as early as 1230 AD by Dou Hanqing in his Ode to
the Importance o f Penetrating the D ark Mystery where H7 **gets rid o f confusion and stupidity in the heart.,>1147
When the centeredness of the 5/ie«/Spirit is lost, there may also be an inability of the light of consciousness to
bum steadily. In this case the mind and emotions may easUy vacillate from one extreme to another with sudden,
unmotivated shifts o f mood. Porkert describes this person as 4iover-excited and optimistic at one moment, (and)
deeply depressed
i. at the next/*1148 The Zhen Jiu Da Cheng (1573-1620) describes them as prone to excessive sadnes
or laugh ;hter, or alternations between en < excessive laughter or excessive sobbing.1149 By bringing the Sften/Spirit into a
comfort utable center between its restingting place in the Hea
Heart and the connections it makes with the external world, H7 is a
majort point
p< in treating all psycho-emotional disorders characterized by this lack o f balance.
By helping to create a harmonious balance concerning the way the one connects with the external world, H7 is
particularly important in treating those areas involving interpersonal communication and relationships. By opening the
Heart, first to an appropriate relationship with oneself, one is better able to have right relations with others,
othi and to make
connections with odiers for the Ltreasons. The ability o f H7 to foster the âppropriateness** of the Heart enables it to
be used for bringing the issues of <(ch€ ‘chemistry’’ and “compatibility” into harmony， an essential balance in determining the
difference between right and wrong ►ngrelations.
re “Chemistry” is a manifestation o f Human Nature and the psycho-physical
desires generated for another, ^Comp <<ConipatibilityMis a manifestation of Destiny and how the lives of different individuals
can fit together. In order to find someone else whose Destiny and Nature are aligned within themselves and with yours,
it is first necessary to bring your own Destiny and Nature into alignment. Only when the Destiny and Nature of two
individuals is aligned can their “chemistry, and “compatibility” appropriately connect.
Safety in relationships is another important inteipersonal issue for which H7 can be used. In order to feel safe
in relationships, one has to first clear away old psycho-emotional trauma, and then re-establish Li as the virtue of the
H eart Then the issues of “chemistry” and “compatibility” can be addressed. Oncee lthese two stages of healing j
complete, the 5/ien/Spirit is able to direct the mind and emotions in such a way thatt it i can make clear connection
the external world. This ability is the foundation for healing safety issues. Clarity of mind enables one to coirectly
assess situations. One will then be able to know if these situations are safe or not because one*s faith, xin fg, in Dao will
be restored. When a person can count on Dao within themselves to provide protection, instead of attenuated reliance on
others or the world, the issues of safety are insured. '
In addition, the ability to make clear connections with the external world enables one to be more aware of
themselves in relation to their surroundings. This awareness is the cornerstone for all types of personal protection.1
Without this awareness, a person will be more prone to accidents, injuries, and violations caused by others. In fact, the
presence, or history, o f these invasions is a sign that the centeredness of the Shen/Spiht has been, or is, disrapted and in
need of treatmer
The strategic balance for the 5/ien/Spirit that H7 provides is integrally connected with thatt found
fou at G v ll,
located on the upper back, between the shoulder blades, blades, in the sp
space
‘ between the fifth and sixth thoraci
acic vertebrae.
name of G vl 1，神道， or “Spirit Path” indicates,, among， o ther things, the ability to perceive clearly so that
one^ actions are guided by truth instead o f delusion. By clearing the emotions and the mind, H7 is able to support the
S/ien/Spirit in making Expropriate connections to the external world so that one can be in appropriate control of their
life.

The Twelve Spirit Points: Glossary
Glossary
alchemy: the art o f refining the Pure from the Impure in order to create longevity and inunortality o f the Spirit.
Antique Points: these are specific points that influence the velocity and quality of Qi flow in the meridian and organ.
In addition to the Command points they also include the Shu Points o f the Back and the M«/Collection
Points on the front of the torso.
Bagua: the Eight Trigrams o f the Yijing and the Eight Trigram Diagram which symbolizes them.
Body Fluids: also known as the Jinye these are formed from the Impure Qi sinking down into the Intestines.
Book o f Changes: the Yijingy compiled over a very long time in early Chinese history. The individual lines and
trigrams are attributed to the legendary creator o f Chinese civilization, Fu Xi. The development o f the
hexagrams and the significance o f their interpretation are attributed to King Wen and the Duke o f Zhou who
were instrumental in the founding o f the Zhou dynasty in 1122 BC. The Book o f Changes is at once a book
o f divination, philosophy, cosmology, and a guidebook for the cultivation o f Virtue and Destiny. As such,
it is a fundamental Daoist text, and with the Daodejing, forms the core tenants o f the ancient world view
from which the Chinese healing tradition came forth.
Chongmai: one of the Eight Extraordinary, or Eight Extra Vessels, also called the Thrusting Channel, which is the
empty center of the vortex of Qi circulating between the top and bottom o f the body.
Command Points: these are specific points between the elbows and fingertips on the arms and between the knees and
toe tips on the legs tiiat influence the velocity and quality o f Qi flow in the meridian. They include the Five
Phase Points and also the older system o f organizing them as 7/rtÂVell, Yong/Brook, Shu/Stiesan,
Jing/Riyer, and //^/Sea. They also include the Luo Points and the X i Points.
Conception Vessel: also called the one o f the Eight Extraordinary, or Eight Extra Vessels.
Coupled Meridians: Yin and Yang pairs.
Coupled Point: a specific point used to assist the opening or access o f one o f the Eight Extraordinary Vessels in
conjunction with the Master Point which opens it.
Da/Cosmic Qi the Pure Gu/Grmn Qi that rises up to the Lung and mixes with gaseous nutrients in the air
including oxygen and various nourishing odors.
Daimai: one o f the Eight Extraordinary, or Eight Extra Vessels, also called the Belt Channel where Qi is bound
together and given structure in regard to the other meridians, and also where the Qi of traumatic experiences
gets stored away until it can be more appropriately dealt with.
Daodejing: the first book of Daoism where the main principles of Dao as Origin and Path were established in the
form of short verses; probably from 600 to 250 BC.
Dispersion Point: one of the Antique Points on the arms and legs used to reduce the strength o f a specific meridian
through the Five Phase association of the point in relation to the phase value o f die meridian according to
the Law o f Mother and Son in which the Son point on the meridian disperses the Mother phase o f the
meridian, e.g. the Soil Point on a Fire meridian, e.g. SI 10 or H7.
Divergent Meridians: the twelve meridians corresponding to the internal zone where they connect internally to their
respective and coupled organs in addition in most cases to the Heart and brain.
Dumai: also called the Governing Vessel, one of the Eight Extraordinary, or Eight Extra Vessels, ,
Earth: a term referring to the formative material manifestation of all things; Body.
Extra Vessels: also called the Extraordinary Vessels, these form Qi reservoirs for times of stress and changes of
Extraordinary Vessels: also called the 丑xtra Vessels， these form Qi reservoirs for times o f stress and changes of life.
Five Phases: phases of Qi transmission and correspondence likened to the Four Seasons plus the solstices and
equinoxes as balanced phases between extremes. Each phase is a pattern/template associated with various
aspects o f the human body, the external world, and energetic states in the abstract. Each phase nourishes
the phase that comes after it, can be in turn depleted by that phase, etc.
Formerr Heaven: see Prenatal < Qi.
Governing Vessel: also called the Dumai, one of the Eight Extraordinary, or Eight Extra Vessels.
Group Luo: a group o f four points, each connecting one o f the four energetic zones, e.g. the A nn Yang, the Arm Yin,
the Leg Yang, and the Leg Yin.
Gw/Grain Qi formed firom the initial transformation of food and drink in the Stomach and Spleen, the Gw/Grain
Qi includes the essence o f the Five Flavors which go directly to the Five Zang as their primary Postnatal
form of physical nourishment.

Heaven: a term referring to the creative spiritual source o f all things; Spirit.
Hexagram: one of 64 possible graphic figures used in the Yijing comprised of two trigrams, and also symbolizing one
of the cosmic pattem/templates.
Huainanzi: the third early important work of Daoism, especially in regard to cosmology; compiled at the court of Liu
An at the end of the Zhou (255 BC).
Internal Duct: a metaphorical process of describing the separation of pure and impure Qi and Fluids from the
digestive processes.
Jiayijing: the Jiayijing is the fourth oldest acupuncture text written by Huangfii Mi between 215 and 282. Together
with the Neijing and Nanjing the Jiayijing is one o f the four core texts of classical acupuncture.
Jin the Pure Body Fluid which circulates over the whole body with the Wei Qi and is emitted from the body as
sweat, and belongs to Yang.
Jing/Essencc the basis of Kidney Yin and Yang Qi formed from the immaterial Heaven as it becomes material
within the human body.
Jueyin: the Inverted Yin of the Liver and Pericardium Meridian comprising the middle zone of the interior.
Latter Heaven: see Postnatal Qi.
Lingshu: the Lingshu or t4Pivot o f SpiritMis the first of the two works of the Neijing.
List Remaining Types of Qi
Lmo'Longitudinal Meridians: where each Main Meridian connects from the arms and legs directly to the trunk from
the common Luo Point it shares with the Luo Transverse Meridians.
Luo Transverse Meridians: the meridians that connect coupled Main Meridian pairs, Yin to Yang and Yang to Yin.
They have one point of their own, the Luo Point, and connect to their Coupled Meridian's Source Point.
Main Meridians: the twelve meridians corresponding to the twelve solid and hollow organs where the main
acupuncture points are situated.
Man: a term referring to that which mediates between Heaven and Earth， Spirit and Body; Mind.
Master Point: a specific point used to open or access one of the Eight Extraordinary Vessels in conjunction with the
Coupled Point found on that Extraordinary Vessel's Coupled vessel.
Meridian Qi: also known as Jingqi Meridian Qi is formed from the ying/Nourishing Qi when it circulates
out fix>m the Lung into the Main Meridians.
Nanjing: written in the first century AD, the Nanjing^ or ^Qassic of Difficulties/1is the third oldest text on acupuncture,
and built upon concepts already introduced in the Neijing, especially those concerning the pulse positions and
the Antique Points.
Neijing: formally the Huangdi Neijing Suwen and Lingshu, the 4<Yellow Emperor's Internal Classic of Medicine,
the Neijing was compiled mostly from the late Zhou and early (Former) Han, but according to legend comes
from 1000 BC. The two texts, Suwen and Lingshu comprising the Neijing are the oldest extant texts on
acupuncture and moxabustion, and form the source from which all others are based.
Original Qi: with the Source Qi, one of the two most basic types of Constitutional Qi. Also known as Yuanqi
Original Qi is the inactive aspect of Constitutional Qi and is synonymous with Kidney Yin Qi which is
stored within the Kidney, Mingmen Dantian, the 4*Six Curious Organs,Mand each of the Five Zang where it
becomes the Yin Qi of each of these organs.
Postnatal Qi: the Conditional Qi fonned after birth through the ingestion of food, drink, air, and other interactions
with the world at large, also known as the Latter Heaven, or Houtian zhiqi
Prenatal Qi: the Constitutional Qi formed in utero, also known as the Former Heaven, oiXiantian zhiqi
Qi: the vital energy circulating through the meridians of acupuncture bridging the Body, Mind, and Spirit.
Renmai: also called the Conception Vessel, one o f the Eight Extraordinary, or Eight Extra Vessels.
Shaoyang: the Lesser Yang of the Gall Bladder and Triple Heater Meridian comprising the middle zone of the
exterior.
Shaoyin: the Lesser Yin of the Kidney and Heart Meridian comprising the most internal of the internal zone.
Six Divisions: the Six Divisions of external to internal variation detemuned by the Main Meridians. These are the
Taiyang (i.e. the Great Yang of the Small Intestine and Bladder) which forms the most external zone; the
Shaoyang (i.e. the Lesser Yang of the Triple Heater and Gall Bladder) which forms the intermediate zone of
the External; the Yangming (i.e. the Bright Yang of the Large Intestine and Stomach) which forms the least
external of the three external zones; the Taiyirt (i,e. the Great Yin of the Lung and Spleen) which fonns the
entrance to the internal zone, and is the least internal of the three internal zones; the Jueyin (i.e. the
Reversing Yin of the Pericardium and Liver) which forms the intermediate o f the internal zones, and finally

the Shaoyin (i.e. the Lesser Yin o f the Kidney and Heart) which forms the most internal o f the internal
zones.
Source Qi: also known as Yuanqi Source Qi is the active or transformative aspect is Kidney Yang Qi9 and has the
capacity to change from one form to another depending on the need of circumstance.
Suwen: the Suwen or tlSimple Questions" is the first of the two works of the Neijing.
Taiyang: the Great Yang of the Small Intestine and Bladder Meridian comprising the most external zone of the Main
Meridians.
Taiyin: the Great Yin of the Lung and Spleen Meridian comprising the most external zone within the interior of the
Main Meridians.
Tendino-Muscular Meridians: the twelve meridians corresponding to the external zone.
Thrusting Vessel: one of the Eight Extraordinary, or Eight Extra Vessels, also called tiie ChongmaU which is the
empty center of the vortex of Qi circulating between the top and bottom of the body.
Tonification Point: one of the Antique Points on the arms and legs used to strengthen a specific meridian through the
Five Phase association o f the point in relation to the phase value of the meridian according to the Law of
Mother and Son in which the Mother point on the meridian tonifies the son phase of the meridian, e.g., the
Fire Point on a Soil meridian, e.g. St41 or Sp2.
Trigram: a graphic figure comprised of a combination of three soUd or broken lines symbolizing different
configurations of Yin and Yang. Each of the Eight Trigrams formed from the various combinations of the
Yin and Yang lines also symbolizes one of the cosmic pattem/templates described in the Yinjing.
^//D efensiv e Qi the Impure Qi transformed in the Lung and the Pure of the Impure from the Bladder, and
circulated out into the body's periphery to protect against Outside Evil Qi.
Xz>/Pathogenic 0 / 邪氣: also known as Evil gz_，}7夺/ 異氣, and Unseasonal 0 / ，雜氣, which represent adverse
climate or seasonal forces which compromise the integrity of the energy system to create External Disease.
Yang Qiaomai: one of the Eight Extraordinary, or Eight Extra Vessels supporting the Governing Vessel or DumaL
Yang Weimai: one of the Eight Extraordinary, or Eight Extra Vessels circulating Yang Qi between the three zones of
the exterior.
Yangming: the Bright Yang of the Stomach and Large Intestine Meridian comprising the most internal zone of the
exterior.
Ye the Impure Body R uid which goes internally into the body with the Ffng/Nourishing Qi circulating in the
meridians, and then into the bones and joints, the brain, and skin as Yin.
Yijing: the 4tBook of Changes,Man essential book of divination, cosmology, and most importantly a book on
developing wisdom from Destiny, said to have first originated with Fu Xi in 3000 BC, but probably
compiled from works of the beginning of the Zhou dynasty in 1122 BC and completed by the fifth century
BC.
Yin Qiaomai: one of the Eight Extraordinary, or Eight Extra Vessels supporting the Conception Vessel, or RenmaL
Yin Weimai: one of the Eight Extraordinary, or Eight Extra Vessels circulating Blood between the sexual organs and
the Heart.
y/rt^/Nourishing Qi the most Pure Qi refined in the chest ’•
Zang ^ 5：the Five Solid Organs of the Heart, Kidneys, Spleen, Liver, and Lung.
Z/ze/i/Essential Qi■眞氣： formed from the Meridian Qz’ in its aspect o f nourishing body tissue along the trajectory of
the meridian, or the organs through which it comes into contact.
Zheng/Com ct Qi JEM'- ^ Qi when transformed in the body is aligned perfectly with Heaven and Earth, Body,
Mind， and Spirit, and said to be “Correct.”
Zhuangzi: the second book of Daoism where some of the main principles of Daoism were established in the form of
short parables and stories.
Zong/Ancestral Qi the Qi residing in the center of the chest that helps to further catalyze the transformation of
the Gw/Grain Qi and the Da/Cosmic Qi.

The Tw elve Spirit Points: Index
Index
abdicated control.....................................................9, 110 decision m aking......................................... 72, 81 ，8 6 , 95
absent m indedness.........................................................134 decision m aking.......................................1 0 ,6 8 , 8 6 , 107
abuse in childhood.........................................................191 delusions.................9 , 1 1 ，8 1 , 9 2 , 1 2 3 , 134
addiction............................................................... 9, 3 1 ， 63 dem on........................... 132
Altar o f the Ancestors......................................................87 denial.................................................................9 , 4 2 , 6 3 , 92
Altar o f the S o il.................... 59, 83, 84, 85, 87, 88, 92 depression....8 ,1 0 ,1 2 , 28, 31 ，42, 85, 1 1 0 ,1 1 3 ,1 2 3 ,
A n a le c ts ..........83, 102, 11 8 ,1 1 9, 125, 129, 131， 166 1 4 6 ,187
Ancestral H alil 13, 1 1 7 ,1 1 8 , 133, 142, 1 4 3 ,1 4 4 , 149, desire for the fle sh .......................................................... 124
188 despair............................................................ 1 2 ,1 3 9 ,1 4 6
anguish..................................................................... 10, 110 difficulty in falling a sleep ......................................... 9 ,6 3
anxiety . 9 , 11 ，1 2 ,4 2 , 6 3 ,6 6 , 67, 68, 6 9 ,7 1 ，8 1 ，113, diminished strength............................... ....................9 ,6 3
133, 1 3 9 ,1 4 6 , 1 8 7 ,1 9 1 ,2 0 6 Dipper......73, 8 0 ,1 0 3 , 1 1 6 ,1 3 8 ,1 4 1 ,1 5 3 , 1 5 5 ,1 6 6 ,
apprehension..................................... 9 ,1 2 ,6 3 ,1 8 7 ,2 0 6 1 7 0 ,1 7 6 ,1 8 2
Appropriateness". 1 0 2 ,1 0 7 ,1 1 3 , 114, 1 1 9 ,1 8 8 , 191 disappointment................................................................ 134
archery tournament..............................171， 188 disgust.....................................................................125, 133
arrogance............................... 10, 11 ，12, 1 1 0 ,1 4 6 , 193 distraction..........................................................6 3 , 9 3 , 192
arrogance....... ..................................................................... 8 distrust.................................................................... 9 , 3 0 , 63
authority.8, 1 0 ,1 2 , 3 1 ,4 1 ,4 8 ,7 4 , 87, 88, 8 9 ,9 1 ,9 2 , domination 1 2 6 ,2 0 6
93, 1 0 2 ,1 1 3 , 1 3 4 ,1 3 8 ,1 6 2 , 1 7 2 ,1 7 6 , 1 9 1 ,2 0 6 Door Gods.. .........192
avoidance o f all social contact............................... 9, 63 Dragon.............. 4 1 ，50, 51 ，5 4 ,5 8 , 6 2 , 1 5 5 ,1 6 5 ,181
axis m u n d i................................ 44, 55, 8 3 ,9 9 ,1 0 0 , 170 drug withdrawal...................................................... 63
B a iW e n P la n ....................................3 6 ,4 9 , 53, 95, 141 early childhood............................................................. 8 ,4 1
baldness.......................................................................... 146 education................................................................113, 167
blindness 146 e l i x i r 4 5 ,4 7 ,5 2 , 54, 5 5 ,6 0 ,7 2 , 8 0 ,1 0 2 , 104, 141,
boredom..................................................................... 63, 85 154,181
boundarieslO, 14, 84, 85, 88, 8 9 ,9 0 ,9 3 ,9 5 ,1 1 6 , 163 epileptic seizures............................................................ 146
Can T on gq i....... ................106 expectation o f immediate misfortune................... 9, 63
can’t find words ................... 63 extrasensory perception...................................... 12, 187
C a n to n g q i.......... 4 7 ,1 0 5 ,1 0 6 faithfulness....................................................................... 199
C a n to n g q i.......... ................... 47 fanaticism. 85
C haos............................................................ 9 ,4 2 ,4 8 , 157 fear••…1 1 ,1 2 ,1 3 , 32, 68, 6 9 ,7 0 , 71, 73, 8 3 ,9 2 ,1 1 0 ,
chemistry..................................................................13, 207 1 3 3 ,1 3 9 ,1 4 6 ,1 8 0 ,1 8 7 ,1 9 1 ,1 9 6 , 206
C hongm ai 24, 2 5 ,4 0 ,4 3 ,5 6 , 57, 100, 1 0 7 ,1 0 8 , 109, F e n g s h u i 86, 1 1 6 ,1 2 9 ,1 3 1 , 1 5 6 ,1 6 3 ,1 6 4 ,1 6 5 ,
142, 157, 159, 160, 16 1 ,1 6 2 , 163, 200, 2 0 9 ,2 1 1 170, 185,197
C huci 44 R o o d ..........................................................................4 5 ,1 1 5
C h u c i...............................................................................138,171 forgetting nam es............................................................206
climbing to high places to sing, take o ff the clothes Former Heaven... 1, 23, 3 3 ,3 4 ,3 5 , 36, 3 9 ,4 1 ,7 1 , 74,
and walk about............................................................12,146 78, 8 1 ,1 0 7 ,1 3 9 ,1 5 1 ,1 5 6 ,1 8 2 , 1 8 7 ,2 0 9 , 210
compatibility......................................................1 0 ,1 3 , 207 Fuxi......................................................101, 115, 118, 166
com pulsions................................................................... 85 G 2 6 ...............................................................................2 5 ,3 7
Conception V essel .4 , 8 , 9 ,2 5 ,4 3 ,5 2 , 5 6 ,5 7 , 58, 61, Gall Bladder . .4 ,9 ,1 0 , 1 4 ,6 5 ,6 6 ,6 8 ,7 1 ,7 2 ,7 3 ,7 4 ,
6 2 ,8 0 ,1 5 4 ,1 8 4 , 2 0 9 ,2 1 0 ,2 1 1 77, 81 ，8 6 ,9 5 , 9 8 ,9 9 ,1 0 0 ,1 0 1 ，1 0 2 ,1 0 3 , 104 ，
control............................................................................. 133 1 0 5 ,1 0 7 , 1 0 9 ,1 1 0 ,1 4 4 ,2 0 6 ,210
courage.........................9 ,1 0 , 7 2 ,8 1 ,8 6 ,9 5 ,1 0 7 , 110 Gao 9 , 4 3 ,4 4 ,4 6 , 5 2 ,5 7 ,5 8 , 5 9 ,6 0 , 6 1 ，6 2 ,6 3 , 160
crabs...................................................................................62 Gehong................................................................................62
C v l ...............................................................2 5 ,3 7 ,4 3 , 57 G ehong................................ ‘• ...................... 4 4 , 4 5 ,4 9 , 62
D a im a i•••••••2 5 ,9 8 ,9 9 ,1 0 0 ,1 0 1 ,1 0 2 ,1 0 7 ,1 0 9 , 209 genius.................................................................................. 98
Dao H ongjing................................................................. 66 God o f the Soil....................................83, 84, 86, 8 7 ,91
D a o d e jin g .. 1 ,2 , 3, 2 7 ,2 8 ,3 3 ,4 6 , 5 3 ,7 3 ,7 9 , 8 0 ,9 6 , Golden Crow 58
103, 1 1 7 ,1 1 8 ,1 2 4 ,1 4 4 ,1 4 5 ,1 5 1 ，157, 1 5 9 ,1 7 1 , Golden Flower 47, 181， 189
173, 1 7 4 ,1 7 5 ,1 7 7 ,1 8 8 ,191 ，1 9 4 ,195, 196, 199,
201, 203, 209
D ennis W illm ont © N ovem ber, 1999; A ll rights reserved. 213

The Tw elve Spirit Points: Index
Governing V essel.4, 8 ,1 1 ，1 2 ,2 5 , 3 3 ,3 4 ,4 0 ,5 2 , 58, K u n lu n 5 5 ,5 6 ,9 9 ,1 0 0 ,1 0 2 ,1 0 4 , 153, 163, 165, 169,

61，62, 8 0 ,9 9 ,1 0 1 ，1 1 5 ,1 2 1，1 3 4 ,1 4 4 , 146,154, 1 7 0 ,172
155,156, 178 ,1 7 9 , 1 8 4 ,1 8 5 ,1 8 6 ,1 8 7 ,2 0 9 ,2 1 1 lack o f courage..............................................................206
Great Thoroughfare.....................................................160 Latter Heaven2, 33, 34, 3 5 ,3 6 , 3 9 ,4 1 ，5 0 ,7 1 ，74, 78,
g rie f........................6 8 ,6 9 ,7 1 ，72, 133, 1 3 4 ,1 4 3 ,207 79, 81 ，1 0 6 ,1 0 7 ,155, 156, 160, 18 3 ,2 1 0
L e a d ....................................4 1 ,4 7 , 5 0 ,5 1 ,5 4 , 145,181
G v lO ............................................................. 4 0 ,1 6 7 ,1 7 9 leadership.................................. ................................... 113
G v 2 0 ............. 25, 3 7 ,4 3 , 57, 154, 16 3 ,1 6 4 , 1 8 4 ,185 L //A p p ro priatenessll, 12, 1 3 ,4 4 ,1 1 4 ,1 2 9 , 149,150,
G v 9 ....................................................................................40 1 7 6 ,1 8 8 , 1 9 1 ,1 9 3 ,1 9 6 , 199,207
hallucinations....................................................... 1 2 2 ,207 L in g s h u .A 92 1 , 4 3 ,4 4 , 5 8 ,6 5 ,6 8 ,7 1 ,7 2 ,7 5 , 8 1 ,9 8 ,
Hara...........................................................................44, 63 99, 157, 1 5 8 ,1 6 1 ,1 6 6 ,210
hatred o f human v oices............................................ 9 ,6 3 L iv erl4 , 3 4 ,5 2 , 56, 5 9 ,6 5 , 6 6 ,6 7 , 68— ，70, 72, 73, 84,
//e/S ea Point................................................................. 202 86, 8 7 ,1 0 1 ，1 1 0 ,1 2 5 ,1 2 9 , 133, 1 7 0 ,2 1 0 , 211
healthy relationships....................................................110 longevity ……11，3 8 ,4 4 ,4 5 ,6 2 ,々，8 4 ,9 1 ，121，125,
Hexagram 11................... 183 1 3 3 ,1 8 1 ,1 9 8 ,2 0 9
Hexagram 12..................................................................183 loss o f a p petite...................................................... •'.......85
Hexagram 18..............................................126, 131, 132 L v4................................................................ 8 4 ,8 5 , 86,9 3
Hexagram 20........................................................ 1 20,126 m a d n e ss......................................9 ,1 2 , 63, 81, 1 4 3 ,1 4 6
Hexagram 3 3 ......................... .1 8 3 ,1 8 4 ,1 8 5 m aso ch ism ...............................................................8 5 ,2 0 6
Hexagram 4 .................................................................... 183 m editation....23, 51, 7 9 ,8 0 , 89, 90, 9 5 ,9 9 , 105, 124t
Hexagram 4 0 ....................................................................85 130, 135, 141，1 6 0 ,164, 181，182, 199
Hexagram 44 ........................................................ 130,184 m egalom ania........................................................... 1 2 ,2 0 6
Hexagram 5 8 ................................................................. 203 m elancholy.....................................................................2 0 6
higher knowledge......................................................... 144 m em ory" 11，13, 28, 31，63, 1 2 5 ,1 3 4 ,1 7 9 ,1 9 1 ， 206
H u a in a n zi.„ .5 ,2 3 ,4 5 ,4 6 ,4 9 ,9 6 ,9 7 , 1 0 1 ,1 0 3 ,1 3 1 , m em ory loss.................................................................... 63, 134
1 3 8 ,1 5 2 ,1 6 0 ,1 6 7 , 172,210 M en c iu s....................................... 1 2 5 ,1 3 3 , 193
H un ....5 ,4 4 ,5 9 , 63, 65, 66, 68, 70, 72, 9 7 ,1 0 6 ,1 1 0 , m ental fa tig u e .................................................................. 85
145,146, 1 53,154, 155, 156 ,1 7 1 , 176 ,1 8 6 , 187 m ental illn e ss........................................ 1 2 ,4 2 ,1 9 7 , 206
H u n d u n ..................................4 8 ,5 1 ，54, 100,168, 170 M ercury....4 1 ，4 7 , 49, 50, 51，5 2 ,5 3 , 5 4 ,6 0 , 6 1 ，155,
hypervigilance...................................................... 12, 69 181
hyper-vigilance.......................................... .........-...... 206 M ilky W a y .....................................................................153
hysteria.........................................1 0 ,1 1 ，1 1 0 ,1 3 3 ,207 M ingm en D antia n ..2 5 9 2 7 ,3 0 , 33, 34, 35, 36, 37, 38,
immortality . . 5 , 3 8 ,4 4 ,4 5 ,4 6 ,4 9 , 8 0 ,8 1 ，91 ，9 5 ,9 7 , 3 9 ,4 3 ,4 4 ,4 9 , 50, 5 3 ,5 5 ,5 9 , 8 6 ,9 9 ,1 0 7 , 143,
1 0 2 ,1 0 4 ,1 2 1 ，153, 1 5 4 ,1 5 6 ,1 6 3 ,1 6 4 ,1 8 1 ， 209 1 6 5 ,1 7 0 , 210
impetuousness........................................................ 1 2 ,147 m u d d led n ess................................................................. 134
im potence.............................................................. 69, 206 ..................................151
inappropriateness......................................................... 147 ............. 53, 5 4 ,6 1 ， 80
inner resolve.....................................................................85 ........................... 53, 80
insomnia..........................9 ,1 2 , 63, 1 2 3 ,1 4 6 ,1 8 7 , 206 nability to express anger ................................ 110
Intention......................................................6 5 ,6 6 ,6 7 , 70 N a n jin g .............................. 84, 99, 1 6 0 ,1 6 1 ,2 1 0
intim acy.............................. 5 , 6 ,7 ,8 ,3 1 ,3 2 ,1 1 3 ,1 9 1 neglect................................ ......................... 8 5 ,1 6 7
intuition.................................................. 5, 6, 8 , 1 3 2 , 189 neurasthenia..................... ..................................134
invasive............. .................................................. ...........86 neurosis ............................. ......................... 1 2 ,1 3 4
ja d e .. 1 ,4 4 ,4 5 ,4 6 ,4 7 ,4 8 ,4 9 ,5 0 , 5 1 ,6 2 , 8 7 ,9 1 ,9 2 , n ig h tm ares....................................................................... 85
1 4 3 ,1 6 5 ,1 8 3 no c o u ra g e ....................................................................... 73
Jade R abbit......................................................................58 nourishm ent ••…1 4 ,2 3 ,2 6 ,3 5 , 36, 6 7 ,6 9 , 84, 85, 86,
jealousy............................................................................81 101，1 0 4 ,1 9 3 ,1 9 6 ,1 9 8 , 209
Jing/V /ell P o in t........................ 75, 197, 2 0 0 ,2 0 2 ,203 N u g u a ................ 4 5 ,1 0 1 ，115, 118
Jingshen...................................4, 5 ,7 , 8 ,2 8 , 30, 31， 73 overly talkative ......................... 110
Joy •…. 12, 6 7 ,7 1 ，1 1 4 ,1 3 3 ,1 9 1 ，2 0 0 ,2 0 2 ,2 0 3 ,205 Pan G u .............. .........1，48, 54, 59
joy and happiness are not constant........................... 110 p a tte rn s.................................. ....................................... 176
Jueyin...................................................................... 1 4 ,210 Patterns •••_•• 1，7 ,2 3 ,5 5 , 7 5 ,1 5 1 ，152,169, 176, 181
K 1 ....................................................................... 25, 3 4 ,79 pleasure.. 6 ,1 2 ,6 9 ,7 1 ，1 1 9 ,1 3 3 ,1 6 9 , 191，2 0 0 ,2 0 1 ，
K 1 6 .............................................................................2 4 ,59 202, 2 0 3 ,2 0 5 , 206
214 Dennis W illm ont © N ovember, 1999; All rights reserved.

The Tw elve Spirit P oints: Index
Po .. 1,4 9 , 63, 65, 6 6 ,7 0 , 72, 97, 1 0 6 ,1 4 6 ,1 5 3 ,1 5 4 , S p21................. 37, 3 8 ,4 0 ,4 1 ， 43

155, 15 6 ,1 7 1 , 1 7 6 ,1 8 6 , 187 Sp 5................... ............. 8 4 , 8 5 , 86
P o h u to n g .......................................................................... 88 sperm atorrhea ............................. 31
Pole Star ••••23,55, 8 0 ,1 3 8 ,1 5 5 , 1 5 6 ,1 5 9 ,1 7 0 , 176 St24.................. ........................... 170
possession..................................... 87, 88, 1 0 5 ,1 2 2 , 131 St25.................................................... 23, 2 4 ,9 9 , 100, 170
Postnatal 24, 33, 3 9 ,4 0 ,4 3 , 55, 56, 86, 95 t 1 0 8 ,1 0 9 , St41..............................................................84, 85, 86, 211
143, 144, 1 4 6 ,2 0 9 ,2 1 0 stiffness o f the s p in e .......................................... 1 4 6 ,1 8 7
Postnatal Q i..„ 2 4 ,4 3 , 56, 86,9 5 , 109, 1 4 3 ,1 4 4 , 210 su b stan ce/function........................................................159
Prenatal 2 3 ,2 4 , 3 3 ,4 3 , 56, 67, 80, 8 6 ,1 0 8 ,1 4 4 ,1 4 6 , substance/function.............................................4 7 ,5 0 ,5 5
154, 2 0 9 ,2 1 0 Sun Sim iao...................................................2, 3 ,1 2 2 ,1 2 3
Prior H eaven........................................55, 1 0 0 ,1 0 6 ,1 0 7 Superior M a n l 2 0 ,127, 1 2 9 ,1 4 4 ,1 8 5 , 1 8 6 ,1 9 3 , 204,
prone to accidents.......................................................... 207 206
Q ic i....................................................................................130 suppression..........................................................................42
Queen M other o f the W e s t 6 1 ，101，1 5 3 ,1 5 4 ,163 suspicion.........................................................81, 123, 204
raging a n g er............................................................... 69, 71 S u w e n .,3 , 3 3 ,4 3 ,4 9 ,7 2 , 8 5 ,9 9 ,1 0 0 , 109, 129, 131,
re g re ts.................................................................... 1 2 7 ,143 1 6 0 ,1 6 1 , 166, 198, 200, 210, 211
R e nm ai................................5 8 ,1 6 0 , 161，2 0 9 ,2 1 0 , 211 sym pathy............................................................................. 85
resonance........................... 3 1 ,4 4 , 1 2 3 ,1 3 1 , 1 5 2 ,1 5 4 T a ijiq u a n ................................................................. 3 4 ,1 1 8
restrictio n s........................................... 8, 10, 31, 88,9 3 T a ip in g jin g ............................................................. 9 7 ,1 5 1
rigid th in k in g ................................................................... 81 Taiyang 1 4 ,4 9 ,5 2 ,9 8 , 101, 1 0 3 ,1 0 9 , 188, 210, 211
sacred enclosure o f the H e art....................................... 89 7 ^ / 8 0 , 1 1 6 , 1 2 1 ,1 3 8 ,1 5 6 , 162, 1 6 4 ,1 6 6 ,1 6 7 , 169,
sadism 206 1 7 0 ,1 7 1 ，172, 1 7 6 ,193
sadness..............................................1 2 ,2 8 ,9 7 , 187, 207 Taiyin..............................................14, 35, 103, 210, 211
S a g e ................... 73, 7 9 ,1 0 1 ，141，145, 176, 1 9 4 ,195 talism an s.................................................................... 92, 98
schizophrenia.................................................. 12, 81， 146 Tao H o n g jin g ............................................................62, 77
scream ing..................................................... 9 ,1 2 , 6 3 , 146 Tendino-M usculo M eridians....................... 73, 74, 144
sec u rity ................................................. 11，1 3 3 ,1 9 1 ， 196 territory.................................83, 84, 85, 87, 89, 93, 116
self-assertion.............................................................. 86, 87 Three O nes.....................................................7 7 ,1 4 1 ， 155
self-government.............................................................. 113 Three T reasures .39, 5 3 ,5 5 ,6 0 ,7 4 ,7 8 ,9 5 ,1 2 1 ，125，
sex.................................................................... 8, 3 1 ,46, 62 141， 165
sexual neurosis............................................................... 206 T ig er3 ,4 0 ,4 1 ，5 0 ,5 1 ，5 4 ,5 8 ,6 2 ,7 8 , 80, 8 7 ,9 0 , 181
shamans.... 4 4 ,9 8 ,1 0 4 ,1 1 8 , 130, 1 5 6 ,1 5 7 ,1 6 2 ,1 9 7 tim idity.................................................................9, 63, 134
sham e........................................................3 1 ,1 2 5 ,1 3 3 trau m a....................................................9, 31, 3 5 ,4 2 , 207
Shanhaijing........................................................................51 Triple H eater.... 1 4 ,4 0 ,4 4 , 5 9 ,6 1 ,6 2 ,7 7 , 8 6 ,9 8 ,9 9 ,
Shanhaijing.............................................................46, 100 107, 1 2 2 ,1 2 4 , 1 6 0 ,1 8 4 ,2 1 0
S h a o y a n g ........................ 14, 77, 9 8 ,9 9 ,1 0 3 ,1 0 7 ,2 1 0 tyranny.............................................................. 8, 126, 206
Shaoyin 4, 8 ,1 4 , 30, 58, 9 9 ,1 0 1 ,1 0 7 ,1 0 9 ,1 3 8 ,1 4 9 , V erm ilion B ird .............................................................. 156
158, 202, 203, 2 0 5 ,2 1 0 ,2 1 1 vivid d ream in g .............................................................. t2 3
Shiji......................................................................................75 vom iting.................................................................146, 187
Shiji..................9 1 ，150, 159, 168, 1 7 0 ,1 7 1 ，1 7 2 ,180 vo rtex ..................................23, 130, 1 5 9 ,1 6 0 , 2 0 9 ;2 1 1
S I 1 8 ......................................................................7 3 ,7 4 vulnerability.............................................................. 4 1 ,4 2
sig h in g ............................................................................ 110 W eaving M aiden ................................................. 153, 154
sighs................................................................................. 206 W ill.................. 65, 66, 67, 6 9 ,7 0 , 1 0 3 ,1 4 3 , 1 7 6 ,1 8 6
Sim a Q ian " " 7 5 , 8 8 ,9 1 ，9 7 ,1 5 0 , 152, 1 6 4 ,17 0 ,1 7 2 , W ill o f H eaven.51, 66, 120, 126, 1 3 3 ,1 4 9 , 1 7 6 ,2 0 4
180 W ill o f H eaven. 149
Sim plicity6, 7, 12, 1 4 5 ,1 7 2 ,1 7 3 ,1 7 4 , 175, 18 0 ,1 8 8 W ill o f H eaven.......................... 11，1 5 5 ,1 8 8 , 2 0 4 ,206
singing and taking o ff o n e ’s clothes.................1 2 ,1 8 7 W ind ….3 4, 35, 5 2 , 98, 120, 126, 128, 129, 130, 131，
sitting in ob liv io n ...........................................................160 132, 133, 1 4 6 ,1 8 7 , 199
s k in ................................ 34, 35, 37, 3 8 ,5 8 ,5 9 , 62, 211 W isdom .....................1 4 ,6 6 ,67, 68, 6 9 ,1 2 5 , 133, 149
sleep w alk in g ..................................................................123 w orry.................. 9, 6 3 ,6 7 ,6 8 , 6 9 ,7 1 ，81 ，84, 8 5 , 206
sm o k er................................................................................63 Wu Zhen P ia n ............................................ 4 0 ,4 1 ，47, 54
so bbing....................................... 1 2 ,1 4 3 , 1 4 6 ,1 8 7 ,207 w u w ei•••••48, 1 1 9 ,1 2 4 ,1 3 2 , 1 3 3 ,1 3 4 ,1 3 8 ,1 7 3 , 174,
sorrow ......................... 10, 68, 69, 7 0 ,7 1 ，7 2 , 1 1 0 ,207 1 7 5 ,1 8 8 ,1 9 1 ， 199
S p l .................................................................................... 197 X /«/A ccountability....................................................... 196
S p l5 .................................................................................... 24 X /rt/H eait/M ind......................... 4 , 6 , 1 1 ，134, 191， 199
Dennis W illm ont © N ovem ber, 1999; A ll rights reserved. 215

T he T w elv e Spirit Points: Index
X ing fF o rm ................................................................... 1 , 4 ,7
X m ^/H um an N a tu re ...............................4 , 6, 7 , 8, 9 , 10
X ing/H u m a n N atu re.............................4, 43, 52, 61, 63
X u n z i.......................................................................1 1 9 ,125
Yang W ei.............................. ..............1 0 2 ,1 0 7 , 109, 153
Y ang m in g ....................1 4 ,9 8 ,1 0 0 ,1 5 8 ,1 5 9 ,2 1 0 ,2 1 1
Y ellow C ourt9, 3 3 ,3 7 , 38, 3 9 ,4 0 ,4 1 ,4 3 ,4 4 ,4 6 , 52,
53, 54, 55, 5 7 ,6 0 , 61，6 2 ,6 3 ,7 6 ,9 6 ,1 0 1 ，104,
141，142, 1 5 2 ,1 6 5 ,169, 181, 182
Y ellow S p rin g s....................................... 150, 151, 186
Yijing ... 1, 2, 3 ,2 3 , 33, 34, 3 6 ,4 2 ,4 7 ,4 9 , 50, 51, 78,
83, 8 5 ,1 1 6 , 1 2 0 ,1 2 5 ,1 2 6 ,1 3 0 , 1 3 1 ,1 3 2 , 137,
1 4 4 ,1 5 0 ,1 5 2 ,1 6 6 ,1 6 8 ,1 8 3 ,1 8 5 ,1 8 6 ,1 9 3 ,2 0 2 ,
203, 2 0 9 ,2 1 0 ,2 1 1
Yin W eL.................................................................... 24, 109
Z h u a n g zi.J% , 92, 1 0 0 ,1 1 8 ,1 2 4 , 129, 1 5 0 ,1 5 9 , 160,
211
zira n ...................................... 49, 8 8 ,1 2 4 ,1 3 2 ,1 7 7 ,1 8 8
216 D ennis W illm ont © N ovem ber, 1999; A ll rights reserv ed

The Twelve Spirit Points: References
References
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75 W eiger 364.
218 Dennis Wiilmont © November, 1999; Ail rights reserved.

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106 H a o era/1 3 0 .
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109R obinetl993 9 4 . .

110 Michael R. Saso, ^Buddhist and Taoist Ideas o f Transcendence: A Study in Philosophical Contrast,MBuddhist
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ofHawaii, 1977) l5 9Huang-(fingW a iC h in g t Yin -fu C h in g H o C h u 2:3b.
u M ajorl993 \61,H uai-nanTzu(A ).
12 Major 1993 168.
13 Laufer and Perkins 296.
14 Xiao Tong (501-531), Wen xuan, or Selections o f Refined Literature, Volume Two: Rhapsodies on Sacrifices,
Hunting, Travel, Sightseeing, Palaces and Halls, Rivers and Seas, Translated by David R. Knechtges, (Princeton:
Princeton University Press, 1987) 250.
15 Edward H. Schafer, “Mineral Imagery in the Paradise Poems o f Kuan-Hsiu/M^b Mtfyor 10.1 (1968) 97.
16 Tong 1987 250.
17 Wu 1983 38, Tao-te chingt Chapter 28, my translation.
18 See Arthur Waley, uNotes on Chinese Alchemy," Bulletin o f the School o f Oriental and African Studies 6 18.
19 Lu-^h'iang Wu and Tenney L. Davis, (tAn Ancient Chinese Treatise on Alchemy Entitled Ts'an T*ung ChTi,MIsis
18.2 (i932) 237; Chinese-446, T ^ a n T u n g C K i by Wei Po-yang, my translation.
Needham, Science and Civilization in China, Volume 5, Part 2 41, Chin Tan Ta Yao by Ch'en Qiih-hsii in 1331,
21 Needham, Science and Civilization in China, Volume 5 1Part 2 41, Chin Tan Ta Yao by Ch'ien Chih-hsii in 1331.
22 Needham, Science and Civilization in China, Volume 5 r Part 2 42.
Needham, Science and Civilization in China, Volume 5, Part 2 41, Chin Tan Ta Yao by C h ^ n Chih-hsii in 1331.
Jiguang Zhao, A Study ofDragonology, East and Westy Ph.D. dissertation, (Amhurst: University of
Massachusetts, 1988) 130, Taiping Yulan.
*John William Schiffeler， “The Yang-wu: A Cultural Transformation，” C/nne站 CW/Mre 13.32 (1972) 35*
; Williams 1932 232.
1 7 W atson 1961 14, Book o f Documents, brackets mine.
128 Jan and Yvonne Walls, Classical Chinese Myths, (Hongkong: Joint Publication Company, 1984) 2.
129 Anthony Christie, Chinese Mythology, (New York: Peter Bedrick Books, 1968) 55.
130 Edw肛d. H. Schafer, “The Cr姐es of Mao Sh如，” Tanmc a /d T如讲> tSrtd/eW/z 如 V0/.2 , Edited
by Michael Strickmann, (Bruxelles: Institute Beige des Hautes Etudes Chinoises, 1983) 479.
131 McGowen, Album o f Rocks and Minerals^ (New York: Checkerboard Press, 1987) 32.
132 Evan Morgan, Tao, The Great Illuminant: Essays From Huai Nan Tzu, (New York: Paragon Book Reprint
Corporation, 1969) 16,17 Huai-nan Tzu (1).
133 Williams 1932 233.
134 Paul Unschuld, Medicine in China: A History o f Ideas, (Berkeley: University o f California Press, 1985) 110,
Kuan-tzu, quoted from Joseph Needham, 1956. Science and Civilization in China, 4 3 ,4 4 , italics mine.
135 Richard Wilhelm, I Ching or Book o f Changes, Translated by Cary Baynes, (New York: Bollingen Foundation,
1967)275.
136 Herny Dor^, Researches into Chinese Superstitions v o l /, (Shanghai: T 9userver Printing Press, 1914) 734.
137 Nathan Sivin, <(The Theoretical Background of Elixir A lc h e m y Science and Civilization in China, vol. 5 f part 4,
(Cambridge, England; University Press, 1980) 238-239.
138 Sivin 1980 237, italics mine.
139 Lu 1978 65, Su-wen, Book n , Chapter 9, my translatiorL
140 Edward H. Schafer, Ôrpiment and Realgar in Chinese Technology and Tradition/* Journal o f the American
Oriental Society 75 (1955) 80.
14IH om annl976 98.
142 W eiger Lesson 99A.
143 Z.D. Sung, The Text o f the Yi King (And its Appendixes), Chinese Original with English Translation, (Shanghai:
The China A odem Education Company, 1935) 346, “Treatise o f Remarks on Hexagrams” o f the see also
Matthews 2693, & 2694.
144 Matthews 3902.
145 Matthews 3914.
146 W eiger Lesson 23E.
147 See below in the end of the section on the Yellow Court.

48 Rolf A. Stein, The World in Miniature, Container Gardens and Dwellings in Far Eastern Religious Thought,
Translated by Phyllis Brooks (Stanford: Stanford University Press, 1990) 293.
149Tenney Lombard Davis and Yun-ts*ung Chao, **Shih Hsing-lin, Disciple o f Chang Po-tuan and Hsieh Tao-kuang,
Disciple of Shih Hsing-lin，” 尸/ 從必n私才认e A泔饥 o /A m a/irfScfe/icey 73.13 (1940) 381， Shih
Hsing-lin, a disciple o f Chang Po-tuan.
150Note: c/h7i 月旨and 膏 are used together to mean grease or wealth as in 月旨音， see Matthews 9 6 0 ,8.
151 Needham, Science and Civilization in China, Volume 5, Part 2 65.
152 Wilhelm 1967 52.
153 Wilhelm 1967 248.
154 Wilhelm 1967 244.
155 Wilhelm 1967 48.
156 Waley, “Notes on Chinese Alchemy,” 15.
157 Needham, Science and Civilization in China, Volume 5 f Part 2 25.
158 Yao-Yii Wu, The Taoist Tradition in Chinese Thought, Translated by Laurence G. Thompson, (Los Angeles:
Ethnographies Press, 1991) 264.
159 Claude Larre and Elizabeth Rochat de la Vallee, The Lung, (UK: The International Register o f Oriental Medicine,
1989) 82.
160Nathan Sivin, Traditional Medicine in Contemporary China; a Partial Translation o f Revised Outline o f Chinese
Medicine (1972): With an Introductory Study on Change in Present Day and Early Medicine, (Ann Arbor: Center
for Chinese Studies, The University of Michigan, 1987) 162,5w Wen, 7, (23).
161 Steven Clavey, Fluid Physiology and Pathology in Traditional Chinese Mediciney (Melbourne: Churchhill
Livingstone, 1995) 11.
162Isabelle Robinet, Taoist Meditation and Longevity Techniques, Edited by Livia Kohn, (Ann Arbon The
University of Michigan, 1989) 188.
163 Isabel Robinet, <(The Taoist Immortal: Jesters o f Light and Shadow, Heaven and Journal o f Chinese
Religions Fall.13,14 (1985-86) 103, brackets mine.
164 Note: saliva is also known as Jade Fluid, 玉液， Needham, a/w/ 私9/z w C/n>uz, Vb/wme 5,
Part 2 100, and is associated with the Yin within Yang o f the upper body, Robinet 1989 188.
165 Homann 1976 24, 灰枕 P ’z.e/z 百問篇（the Hundred Questions).
166Ts'un-yan Liu, New Excursions From the Hall o f Harmonious Wind, (Leiden: E J . Brill, 1984) 143.
167 Wu 1983 8, Tao-te ching, Chapter 6, my translation. 4
168 Richard K. Payne， “Sex and Gestation， The Union o f Opposites in European and Chinese Alchemy，” 汝 36.2
(1989)71.
169 Tenney L. Davis and Yiin-ts’ung Chao, “Chang Po-tuan o f T ’ien-T’ai， His W u Chen P ’ien， Essay on the
Understanding the Truth,MProceedings o f the American Academy o f Arts and Sciences 73.5 (1939) 107, Wu Chen
尸W/i (悟眞篇）（Essay on the Understanding of the Truth) of 983-1083 AD， brackets mine.
170Tenney L. Davis and Yiin-ts'ung Chao, 4tFour Hundred W ord Chin Tan of Chang Po-tuan,s, Proceedings o f the
American Academy o f Arts and Sciences 73.13 (1940) 372, Chin tan ssu pai tzu by Chang-Po-tuan.
171 Needham, Science and Civilization in China, Volume 5, Part 2 59. 4
172 Michael Saso, 4tOn the Ritual Use of the Yellow Court Canon/' Journal o f the China Society, 9 (1972) 19,
173 Sing Chow Wu 163, Tao C K u by Tseng Ts'ao around 1150 AD of Southern Sung dynasty.
174 Saso 1972 19.
175 Sing Chow Wu 95, (iEssay on ching, cKx and shen in Hsiao Tien-Shih, Hsin Ming Hsiian Hsiu Yao Chih Ho P'ien,
brackets mine.
176 Needham, Science and Civilization in China, Volume 5 r Pari 2 72, brackets mine.
177 Matthews 6361,56.
178 Dennis Willmont, Acupuncture Point Mechanics, (Unpublished manuscript: Jamaica Plain, Massachusetts, 1997)
337.
179 Dennis Willmont, (tThe Antique Points: Ten Points o f Generic Action/* Oriental Medicine Journal 7.1 (1998) 24.
180 WUlmont 1998 24.
181 Willmont 1998 24.
182 Weiger Lesson 82C.

183 Elizabeth Rochat de la Vallee, t4The Eight Extraordinary Meridians/* (A workshop at the New England School of
Acupuncture, May 21,1994.
184 See Rochat 1994.
185Porkert e ta l 1995 46.
186 Banever.
187 Davis and Chao 1940 374, Chin tan ssu pai tzu by Qiang-Po-tuan.
188 Davis and Chao 1940 374, Chin tan ssu pai tzu by Chang-Po-tuan.
189Needham, Science and Civilization in China, Volume 5, Part 2 65.
190Willmoat 1997 337.
191 Soulid de Morant 520.
192 Lu 1978 661, Ling-shu, Chapter 1, my translation.
193 See also Paul U. Unschuld, Medicine in China: Nan Chingt The Classic o f Difficult Issues^ (Berkeley: University
of California Press, 1986) 560 (66).
194 Marcel Granet, Chinese Civilization, Translated by Kathleen E. Innes and Mabel R. Brailsford, (London: Kegan
Paul, Trench, Tribner & Company Limited; New York: Alfred A. Knopf, 1930) 239.
195 Weiger Lesson 75B.
196 W illmont， “The Antique Points,” 76_78.
197 Yang Hsiung, The Canon o f Supreme Mystery: A Translation with Commentary o f the T A IH S U A N CHINGt
Translated by Michael Nylan, (Albany: State University o f New York Press, 1993) 608, note 10.
198 Gwei-Djen Lu, itrThe Inner Elixer(Nei-tan): Chinese Physiological A lc h e m y Changing Perspectives in the
History o f Science: Essays in Honour o f Joseph Needham, Edited by Mikulds Taich and Robert Young, (Boston: D.
Reidel Publishers, 1973) 79, ite w by Tao C h’un， brackets mine.
199 Sing Chow Wu 177.
200 Stuart Alve Olson, The Jade Emperor*s M ind Seal ClassicTA Taoist Guide to Health, Longevity and Immortality,
(St. Paul: Dragon Door, 1992) 93.
201 Homann 1976 98, brackets mine.
202Teri Takehiro, Translator, “ ‘The Twelve S]eep-Excercises o f Mount Hua，， from the by Zhou Liijing，，，
Taoist Resources 2.1 (1990) 77, **The Twelve Sleep Exercises of Mount Hua** from Chou Lu-ching's CKih-feng Sui
(The Marrow of the Red Phoenix) o f the Ming dynasty.
203 Mi 23.
204 K. Chimen Wong and Lien-teh Wu, History o f Chinese Medicine, Being a Chronicle o f Medical Happenings in
China from Ancient Times to the Present, (Shanghai: National Quarantine Service, 1936) 22, Tso Chuan 13.
205 Wile 271.
206 O 'C onner and Bensky 217.
207 Wile 271_
208 Wile 271.
209 W ile 271.
210 Wile 271.
211 W ile 198, H si Wang Mu nii-hsiu cheng-t'u (Queen Mother o f the West's Ten Precepts on the True Path of
Women's Practice) by Lu Tung-pin.
212 T ên-ch'in T s ^ o and Ping-yu Ho and Joseph Needham, (tAn Early Mediaeval Chinese Alchemical Text on
Aqueous Solutions/* Ambix 7.3 (1959) 151, quoted in Fu Kung*s 5th century Hsieh P 'u (Discourse on Crustacea).
213 T s'ao et al 1959 151, the great poet Su Tung-P'o in his Wu Lei Hsian Kan Chih (On the Mutual Responses of
Things according to their categories), ca. 1080,
214T s， a o e /a /1 9 5 9 150.
215 Henry Lu, Doctor's Manual o f Chinese Medical Diet, Volume II, (Vancouver The Academy o f Oriental Heritage,
1981).
2,6 Soulidde Morant 520.
217 Worsley 1990 25, 26.
219 Souli6 de Morant 520.
220Souli6 de Morant 520.
221 Maciocia 1989 465.
^ P o r k e r t e r a / 1995 421.

223 Karlfried Geof von Durckheim, Hara: The Vital Center o f Man, (Boston: George Allen and Unwin, 1977) 57.
^24Souli^ de Morant 520.
225 Note: The acupuncture points T5 and P 6, the 44Inner and Outer B a rrie rs ,a re two important points regulating the
interpenetration of energies in the area o f Cvl5.
226 Beijing College o f Traditional Chinese Medicine et al, Essentials o f Chinese Acupuncture^ (Beijing: Foreign
Languages Press, 1980).
227 Lu 1978 729, Ling-shu, Chapter 8, Section 1, my translation.
228 Mi 3.
229 Lu 1978 729, Ling-shu, Chapter 8, Section 2t my translation.
230Lu 1978 724, Ling-shu, Chapter 8, Section 1, my translation.
231 Lu 1978 724, Ling~shut Chapter 8, Section 1, my translation.
233 Lu 1978 56,57, Su-wen, Book HI, Chapter 8, my translation.
234 Lu 1978 724, Chapter 8, Section 1， my translation.
235 Lu 1978 724,29, Ling-shu, Chapter 8, my translation.
236 Weiger Lesson 45J.
237 W eiger Lesson 101C.
238W eiger Lesson 134A.
239 W eiger Lesson 1 IF.
240Matthews 2735a.
241 Weiger Lesson 170A.
246Lu 1978129, Ling-shu, Chapter 8, my translation.
247 Wiseman and Feng Ye 504.
248Lu 1978 729, Ling-shu^ Chapter 8, my translation.
249Lu 1978 729, Ling-shu, Chapter 8, my translation. 、
250Lu 1978 729, Ling-shu, Chapter 8, my translation.
251 Lu 1978 724, Ling~shuy Chapter 8, my translation.
256 Lu 1978 56, 57, Su-wen, Book HI, Chapter 8, my translation.
257 Weiger Lesson 59H. '*
258 Claude Laire and Elizabeth Rochat de la Vallee, The Liver, (Cambridge: M onkey Press, 1994) 112.
259 Wiseman and Feng Ye 268. '
260Wiseman and Feng Ye 236.
261 Wu 1983 60, Tao-te ching Chapter 42, my translation.
262 Poul Andersen, The Method o f Holding the Three Ones: A Taoist Manual o f Meditation o f the Fourth Century
AD, (London: Curzon Press, 1980) 57.
263Andersen 1980 23.
264Andersen 1980 12.
265 Andersen 1980 22.
266 Sing Chow Wu 89-90, Tao Tsang case 64, Yen Ling Hsien Sheng Chi Hsirt Chiu Fu Ch'i Ching.
267 Livia Kohn, The Taoist Experience: An Anthology, (Albany: The State University of New York Press, 1993) 209,
Scripture o f the Three Primordial Realized Ones by the Lord o f the Golden Tower (Jinque dijun sanyuan zhenyi
jing), one o f the Shang-ch'ing revelations.
268 Martin Palmer, The Elements o f Taoism, (Rockport: Element Books, 1991) 114.
269 Kohn 1993 209, Scripture o f the Three Primordial Realized Ones by the Lord o f the Golden Tower (Jinque dijun
sanyuan zhenyi jing), one of the Shang-ch'ing revelations.
270Palmer 1991 114.
£>eanis Willmont © November, 1999; All rights reserved. 223

271 Kohn 1993 209, Scripture o f the Three Primordial Realized Ones by the Lord o f the Golden Tower (Jinque dijun
sanyuan zhenyi jing), one of the Shang-ch’ing revelations.
^ P a lm er 1991 114.
273 Eva Wong, Cultivating Stillness: A Taoist M anual fo r Transforming Body and Mind, (Boston and London:
Shambala, 1992) xxii.
274 Tenney Lombard Davis, *The Dualistic Cosmogony of Huai-nan-tzu and Its Relations to the Background of
Chinese and European A lc h e m y ,Isis 25.2 (1936) 338-339.
275 Yi Wu, Chinese Philosophical Terms, (Maryland: University Press o f America, 1986) 28.
276 Matthews 5025.
278 Alfred Forke, The World Conception o f the Chinese: Their Astronomical, Cosmological and Physico-
philosophical Speculations, (London: Arthur Probsthain, 1925) 148, Shi-chL
279 J. A. Van Aalst, Chinese Music, (Shanghai: The Inspector General o f Customs, 1884) 5.
280 Needham Volume 5 93.
281 LD K'uan Yu, Taoist Yoga: Alchemy and Immortality, (York Beach: Samuel Weiser, 1970) 9-10.
282 Matthews 7707, 11.
283 Lu, Ling-shu 658, Chapterl.
284 See Willmont， “The Antique P oin ts, 68, 69.
285 Matthews 6815.
286 Kohn 1992 158.
287 Maciocia 1989 74, Li Shi Zhen.
288 Yu, Lu Kûan 1970 3-4.
289 Yu.LuK'uan 1970 86.
290 Kohn 1993 182, The Outer Radiance Scripture o f the Yellow Court (Huang ting waijing jing).
291 Livia Kohn, The Taoist Religion, (Boston University: A Course Pack, 1990) 83, from Huang T in g Ching.
292 Yu，L uK ’uan 1970 9-10.
293 Palmer 1991 87.
294 Michel Strickmann* “On the Alchemy of T’ao Hung^ching，’’ 仍抓 . Edited by Holmes Welch and
Anna Seidel, (New Haven and London: Yale University Press, 1979) 190.
295 Keung Lo Yuet, The Destiny o f the Shen (Soul) and the Genesis o f Early Medieval Confucian M etaphysics ( H I
S S ? A.D.), Ph.D. dissertation, (Ann Arbor: The University of Michigan, 1991) 166.
296 Yuet 164.
297 Yuet 163, Hui Yuan.
298 Yu, Lu K'uan 1970 56.
299 Yu, Lu K'uan 1970 181, see also the discussion o f Chinese alchemy in my essay on C vl5.
300 Yu ，L uK ’u an l970 67.
301 Wong 1992 84, Shui-ch^g Tzu, commentator on the Tai-shan ch'ing-ching ching ''Great Classic on the
Essence o f Stillness late Ming dynasty.
302 Knoblock 1990 15, C h u a n g ^ z u D T sai -yu，’ 4.16b-17b.
M3Yu ，L uK ’u an l970 2.
304 Yu, Lu K'uan 1970 2.
305 Yu, LuK'uan 1970 9-10.
306 Kohn 1992 157.
307 Kohn 1993 208,09, Scripture on Inner Observation (Neiguan jing).
308 Wu 1983 14, Tao-te ching, Chapter 12, my translation.
309 Yu, LuK'uan 1970 84.
3,0 Yu, LuK'uan 1970 3-4.
312 Y u,L u K ’uan 1970 4-5.
313 Yu, Lu K'uan 1970 -4-5.
314 Yu, L uK ’uan 1970 71 ，72.
315 Yu, Lu K'uan 1970 84.
316 Yu, Lu K'uan 1970 3-4.
317 Yu, LuK'uan 1970 74.

318 Yu,LuK'uan 1970 71,72.

319 See also the previous discussion under Cvl5.
320 Derek Walters, Chinese Astrology: Interpreting the Revelations o f the Celestial Messengers, (Great Britain:
Aquarian Press, 1987) 199, Su Ma-ch'ien.
321 Yu, Lu Kân 1970 174-76.
322 Wong 1992 84, 85, Shui-ch'ing Tzu, commentator on the Tai-shan cKing-ching eking 4tGreat Classic on the
Essence o f Stillness,” late Ming dynasty.
323 Richard Bertschinger, Translator, The Golden Needle and Other Odes o f Traditional Acupuncture, (Edinburgh:
Churchill Livingstone, 1991) 12, Ode to the One Hundred Symptoms o f 1529.
324 Maciocia 1989 445.
325 Maciocia 1989 445.
326 Maciocia 1989 446.
327 Weiger Lesson 1121.
328 Karlgren 1930 10.
329 Henri Maspero, China in Anitquity^ Translated by Frank A. Kiennan, (Amhurst: The University of Massachusetts
Press, 1978) 100.
331 Arthur Waley, The Analects o f Confucius, (London: George Allen & Unwin Limited, 1938) 99, Analects HI, 21,
brackets mine.
2 Carl Hentze, Chinese Tomb Figures: A Study in the Beliefs and Folklore o f Ancient China, (London: Edward
Goldston, 1928) 7.
1 Maspero 1978 100.
1Maspero 1978 100.
1Maspero 1978 100.
^ a n e t 1930 239.
337 Lu, Ling-shu, 658.
338 See Willmont 1997 78 ,7 9 for a complete description of the ching/river points ; ;well as of the other “command
points” used in acupuncture.
339 Granet 1930 239.
340 Kaptchuk 1995-97.
341 Maciocia 1989 55.
342 Kaptchuk 1995-97.
343 Kaptchuk 1995-97.
344 Souli^ de Morant 387.
345 Banever,
346 Isabelle Robinet, ^Metamorphosis and Deliverance from the Corpse in Religious Taoism,**History o f Religions
19.1(1979) 58. '
347 Jing-nuan Wu, Translator, Yi Jing, (Washington D.C.: The Taoist Center, 1991) 152.
348 Sung 1935 173,1-ching, Hexagram #40, my translation. •
349 Kaptchuk 1995-97.
350 Lu 1978 469, Book VH, Chapter 70.
351 Maciocia 1989 113.
352 Willmont 1997 1 1 .
354 Claude Larre, Jean Schatz and Elizabeth Rochat de la Vallee, Survey o f Traditional Chinese Medicine, (Paris:
Institute Ricci; and Columbia: Traditional Acupuncture Foundation, 1986) 218, 19.
355 Unschuld 1986 390, (37):4 Liao-P'ing.
356 Granet 1930 241.
357 Granet 1930 239.
358 Weiger Lesson 45B.
359 Weiger Lesson 79E.
360 Henri Maspero, Taoism and Chinese Religion, Translated by Frank A. Kierman Jr, (Amherst: University of
Massachusetts Press, 1981) 5.
361 Maspero 1981 6.

362 Maspero 19817.

363 Chu-yun Hsu and Katheryn M. Linduff, Western Chou Civilization^ (New Haven: Yale University Press, 1988)
182.
364 Michele Pirazzoli-têrstevans, The Han Dynasty, Translated by Janet Seligman, (New York: Rizzoli
International Publications, 1982) 119,20.
365 Shm-sheng Ling， “A S扣dy of 仇e Scepter 欠Md of Ancient C to a ,” BwWerirt 叹y
Academia Sinica 20,1965) 208.
366 Ling 1965 206.
367 Ling 1965 207.
368 Ling 1965 208.
369 Ling 1965 208.
370 Ling 1965 208.
371 Ling 1965 208.
372 Janies Legge, The Chinese Classics VolJII- The Shoo King (Book o f History), (Hong Kong: Hong Kong
University Press* 1960) 38, (II).
373 Jqhn H. Chamberlayne， “The Chinese Earth-Shrine，” Nw/w抓 1 3 , （1966) 164.
374 Susan Naquin and Chiin-fang Yii, Editors, Pilgrims and Sacred Sites in China, (Berkely, Los Angeles, and
Oxford: University of California Press, 1992) 13.
375 Kristofer Schipper，77^ ra⑶ Translated by Karen C Duval，(Berkeley: University o f California Press,
1993)91.
376 Farzeen Baldrian-Hussein, *Taoism: An Overview,MEncyclopedia o f Religion, vol. I 4 y Edited by Mircea Eliade,
(New York: Macmillan Publishing Compnay* 1987) 292; see also John Lagerway, Taoist Ritual in Chinese Society
and History, (New York: MacMillan Publishing Compay, 1987) 72.
377 Tjan Tjoe Som, Po Hu T u n g : The Comprehensive Discussions in the White Tiger Hall, Volume 7, (Leiden: EJ.
BriU, 1949) 240, Po hu fu n g 18.
378 Granet 1930 385.
379 Kwang-chîh Chang, Art, Myth, and Ritual, The Path to Political Authority in Ancient China, (Cambridge:
Harvard University Press, 1983) 16.
380 Kuang-ming Wut The Butterfly A s Companion; Meditation on the First Three Chapters o f the Chuang Tzu, (New
York: State University o f New York Press, 1990) 423, note 94.
381 Wu, Kuang-ming 1990 204.
382 Waley 1938 236, 37.
383 Hsii and Linduff 1988 275.
54 See Gvl 1， the following point of the “Twelve Spirit Points” ]
w Robert Lee Thorp, The M ortuary Art and Architecture o f Early Imperial China (Volumes I and II ) 9 Ph.D.
iissertation, (Lawrence: University o f Kansas, 1980) 6,
86 Marcel Granet, Religion o f the Chinese People^ Translated by Maurice Freedman, (New York: Harper and Row,
1922) 79.
387 Poul Andersen, *The Transformation of the Body in Taoist Ritual/* In Religious Reflections <
Edited by Jane Marie Law, Bloomington: Indiana University Press, (1994) 192.
388 Paul Andersen, personal communication, June 18,1996.
389 Thomas Hain， “The Standard Taoist Mountain and Related Features of Religious Geography，”
D fExtreme Asie 4 (1988) 147.
390 Hain 1988 149, Kuan^tzu, Chapter 23, section 77.
391 Matthews 1887, a, 9.
392 C W . Mateer， “The Meaning o f the Word Shen,” C/i/加從及 3.2:61-72,107-116,220-23il, 284-290, 340-
352,447-456,499-508; 33 (1902):71-79,123-32,186-93,232-44, 290-98, 343^ 7,400-04 113.
393 Mateer 115-116.
3WSchipper 1993 90, see a lso , ^Guideline o f the Eight Trigrams," East Asian Institute, Occasional Papers 6 (1990)
17.
395 Wu, Jing-nuan 1991 83.
396 Watson 1961 21.
397 Granet 1922113.
398 Matthews 5650.

399 Som 1949 328.

400 Som 1949 328, Commentary in the Hou han shu7Annals o f Kuang-wu-ti.
401 Som 1949 2 3 9,40, Po hu fu n g 18.
402 Granet 1930 386.
403 Note: according to Granet, this herald was sometimes also sacrificed.
404 Som 1949 239, Po hu fu n g 18.
405 Granet 1930401.
^ G ran et 1922 113.
407 Baldrian-Hussein 1987 292.
408 Maspero 1978 167,
409 Ying-shih Yii, t4Life and Immortality in the Mind o f Han C h in a ,Harvard Journal o f Asiatic Studies 25,1964-65)
101; see also Anna Seidel, 4tA Taoist Immortal o f the Ming Dynasty: Chang San-feng/' S elf and Society in Ming
Thought, Edited by William Theodore de Bary, (New York and LondonrColumbia University Press, 1970) 495.
410 Yii, Ying-shih 1964-65 110.
411 Homer H. Dubs, 4iThe Beginnings o f Alchemy^ t o 38, 1947) 68.
412 Watson 196139.
413 Som 1949 239, Po hu fu n g 18.
414 Watson 1961 14.
415 Watson 1961 20.
416 Watson 1961 27.
417 Watson 1961 19.
418 Maspero 1978 101.
419 Watson 1961 13.
420 Granet 1930 273, Tso Chuan.
421 Anna Seidel, Împerial Treasures and Taoist Sacrements-Taoist Roots in the Apocrypha,** Tantric and Taoist
Studies in Honor o fR A . Stein Vol.2, Edited by Michael Strickmann, (Bruxelles: Institute Beige des Hautes Etudes
Chinoises, 1983) 313, Chin shu.
422 Sara Hicks, <(Imagery and Mythology in A cupuncture,The Journal o f Traditional Acupuncture 3.3,1980) 35,
Antique Jade by Oskar Luzzatto Bilitz.
423 Pirazzoli-fSerstevans 1982 41.
424 Hicks 1980 35, Antique Jade by Oskar Luzzatto Bilitz.
425 Matthews 1887.
426 Lawrence Thompson, Chinese Religion: An Introduction, (Belmont, California: Wadsworth Publishing Company,
1989) 130.
427 See also Lonny S. Jarrett, **The Returned Spirit (Gui Ling) of Traditional Chinese Medicine,MTraditional
cupuna
8 Burtoin Watson, The Complete Works ofChuang Tzu, (New York and London: Columbia University Press, 1968)
32.
429 See also Jarrett 1992 26. *
430 Andersen 1990 17.
431 Paul Andersen, personal communication, June 18, 1996.
432 Beijing College et al 1980.
433 O'Conner and Bensky.
435 Mi.
436 O'Conner and Bensky; and Jack Worsley, Traditional Chinese Acupuncture, (Great Britain: Element Books,
1982).
437 Weiger643.
438 Weiger Lesson 59H.
439 Livia Kohn, “Taoist Visions of thei ]Body/* Journal o f Chinese Philosophy 18, (1991) 246.
440 Homann 1976 30, Pai Wen F ieri (thelie Hundred
Hu Questions).
441 Uvia Kohn， “Transcending Personality: From (>din 町 to Inmortal Life，” 办切 wrc^ 2 .2 , （ 1990) 13.


445 Weiger Lesson 24H; see also Needham, Science and Civilization in China, Volume 5, P art 2 224.
446 Ellen M. Chen, The Tao Te Ching: A N e w Translation with Commentary^ (New York: Paragon House, 1989)
155.
448 David William Pankenier, Early Chinese Astronomy and Cosmology: The M andate o f Heaven* as Epiphany,
Ph.D. dissertation, (Stanford: Stanford University, 1983) 70,72; see also Charles Gould, M ythical Monsters^
(London: W.H. Allen & Company, 1886) 154.
449 Andersen 1980 56.
0 Charles Y. Le Blanc, Huai-Nan Tzu: Philosophical Synthesis in Early Han Thought; The Idea o f Resonance
(Kan-Ying), (Hong Kong: Hong Kong University Press, 1985) 202-204.
451 Le Blanc 1985 202.
452 Morgan 1969 17, Huai-nan Tzu (1).
必3 Robert Eno, “Was there a High God Ti in Shang Religion?” 以 Wy CA/na 15 (1990) 25.
1Weiger Lesson 3D.
1Robinet 1993
1< 187.
1Dfe Groot 1912 256.
' Watson 1961 35.
^ Wu, Jing-nuan 1991 25, Li Chi, (Book o f Rites) 8:24.
459 Claude Larre, 4tSymphony of the Yellow Emperor,19Journal o f Traditional Acupuncture 7.1 (1983) 54.
460 Robinet 1985-86 92.
461 William Coligny Doub II, A Taoist Adept's Quest fo r Immortality: A Preliminary Study o f the CHOU-SHIH
M IN G -TU N G CHI by T a o Hung-ching (AD 456-536), Ph.D. dissertation, (Seattle: University o f Washington,
1971) 100.
462 Robinet 1985-86 93, Ta-tung chen-ching, c A t 17b, Tao tsang 16 HY 6.
463 Robinet 1985-86 93, Chang Heng in Ling-hsien fu , (Yuan-wei shang-t'ang 1647 ed.), c 60, la, quoted by A.
Seidel, La Divinisation de Lao Tseu (Paris, 1969), p. 128.
464 Robinet 1985-86 93.
465 David L.Hall and Roger T. Ames, Thinking Through Confuciusy (New York: State University o f New York Press,
1987) 260, Pai^hu-fung (6/23/7b).
466 J,G. Cormach, Chinese Birthdayt Wedding, Funeral, and Other Customs, (Taipei: ChJeng Wen Publishing
Company, 1974) 217.
467 De Groot 1969 1043.
469 Manfred Porkert, The Theoretical Foundations o f Chinese Medicine: Systems o f Correspondence, (Cambridge:
MIT Press, 1978) 37.
470 Royston Low, The Secondary Vessels o f Acupuncture: A Detailed Description o f the M eridians o f Acupuncture
Beyond the Twelve Original Ones, (New York: Thorsons, 1983),
471 See Willmont, 4tThe Antique Points.
472 Kiiko Matsumoto and Stephen Birch, Five Elements and Ten Stems: N an Ching Theory, Diagnostics and
Practice, (Higgonuin: Paradigm, 1989) 74,75.
473 Kohn 1991 236.
74 Unschuld 1986 390, (37):4 L iao-P ^g, brackets mine.
475 Unschuld 1986 384, (36):2 Liao P ^ g .
476 Robinet 1993 79.
477 Tenney Lombard Davis and Yiin-ts'ung Chao , ^The Secret Papers in the Jade Box of Ch,ing-hua,MProceedings
o f the American Academy o f Arts and Sciences 7 3.13(1940) 386.
Weiger Lesson 90D.
>Matthews 411.
480 Stephan Feuchtwang, An Anthropological Analysis o f Chinese Geomancy, (Laos: Vithagner, 1974) 109.
481 Matthews 7187, 30.
482 Birrell 1993 93,94, Shan hai chingt Ta huang hsi ching, Ssu-pu pei-yao 16.4b-5a,
483 Felix Mann, The Treatment o f Disease by Acupuncture, (London: William Heinemann Medical Books Limited,
1963).

Lu 1978 76, Book HI, Chapter 11, my translation.

485 Lu 1978 7 5 ,76, Book ID, Chapter 11, my translation.
486 Weiger Lesson 58L
487 Matthews 2107a.
48SL arree/a/1986 2 1 8 ,19.
^ M a c io c ia 1989 116.
490 Morgan 1969 60, Huai-nan Tzu (7).
492 Suzanne E. Cahill, Transcendence and Divine Passion : The Queen M other o f the West in Medievel China,
(Stanford: Stanford University Press, 1993) 35, 36, Shang-cK ing Lao-tzu chung ching, 3b-4a.
493 Robinet 1993 78, Huang~tring tun-chia yuan-shen ching.
496 William H. Bames, "The Apparatus, Preparations and Methods o f Ancient Chinese Alchemists- by Y.Y. Ts*ao, a
R c v itw ^9Journal o f Chemical Education December (1934) 208.
497 Hall and Ames 1987 257, Analects, 19/24.
499 HaD and Ames 1987 258.
501 HaU and Ames 1987 258, Pai-hu-fung, 6/23/5b.
502 See also Lonny S, Jarrett， “Constitutional Type and the Internal Tradition o f Chinese Medicine- Part n: The Ever
Present Ca.ustf,9American Journal o f Acupuncture 21.2 (1993) 156.
503 Schuyler Cammann, 4<Symbolic Expressions o f Yin-Yang P h ilosophy,Chinese Ideas About Nature and Society;
Studies in Honour ofD erk Bodde, Edited by Charles Le Blanc and Susan Biader, (Hong Kong: Hong Kong
501 Granet 1930 247.
505 Te-k*™ Cheng, 6Tin-Yang, Wu-Hsing, and Han Art/1Harvard Journal o f Asiatic Studies 20 (1957) 170.
506 Robinet 1985-86 99.
507 Jean C. Cooper, Chinese Alchemy: The Taoist Quest fo r Immortality, (Northhamptonshire: Aquarian Press, 1984)
71.
508 Wong 1992 3, Shui-ch'ing Tzu, commentator on the Tai-shan cKing-ching ching **Great Classic on the Essence
of Stillness late Ming dynasty.
509 Birrell 1993 32, H ua^nan Tzu, TUen wen.
} Cammann 1987 103.
1Matthews 6020.
512 Bernhard Karlgren, ^Some Sacrifices in Chou China,^ Bulletin o f the Museum o f Far Eastern Antiquities 40
(1968) 18.
513 Robinet 1993 213.
14 Jeffrey F. Meyer, Peking as a Sacred City, (Taipei: The Oriental Culture Service, 1976) 131.
515 Robinet 1993 101.
516 Needham, Science and Civilization in China, Volume 5 204, Wang-Wu Chen~jen K*ou Shou Yin Tan Pi Chiieh
Ling P Tien (Numinous Record of the Confidential Oral Instructions On the Yin Enchymoma handed down by the
Adept of Wang-Wu) + 765.
517 Chang, Kwang-ch'ih 1983 4 7 ,48, David Hawkes, C K u Tzyu: The Songs o f the South (Oxford: Clarendon Press,
1959), p. 37, italics mine.
518 Sing Chow Wu 42, Yin Fu Ching, Warring States.
519 Robinet 1985-86 102.
520 Note: The Yellow Court is in the area behind C vl5, the third point in the inception of the Shen/Spirit
521 Robinet 1985-86 101.
522 Robinet 1985-86 102, Commentary of Tung Te-ning (1784), c .l, 2 a, Tao-tsang ching-hua.
523 Richard Bertschinger, The Secret o f Everlasting Life: The First Translation o f an Ancient Chinese Text on
Immortality, (Rockport, Massachusetts: Element Books Limited, 1994) 50, 51, Commentary and Explanation o f the
Zhouyi Carttongqi 1330, by the seventh Patriarch o f the Northern School o f Taoism, Shangyang.

524 Elizabeth Watts Hyland, Oracles o f the True Ones: Scroll One, Ph.D. dissertation, (Berkeley: University o f
California, 1984) 46, Tao-tsang ll/8404/10b.
525 Hyland 1984 48.
526 Hyland l% 4 45, G如眞詰：冰/如 rrwe 0 «以 9/22b.
527 Olson 1992 106.
528 Tenney Lombard Davis and Lu-ch'iang Wu, lT 5ao Hung-ching,,) Journal o f Chemical Education 9.5 (1932) 859.
529 Bertschinger 1994 85, Tsfan T u n g CWi 8.
530 Bertschinger 1994 46, Tsran T u n g Chfi 3.
531 Wu, Yao-Yti 1991 225-26.
53? Bertschinger 1994 86, Expounding on the Chou I Tsran T ung C h i 1284 by Yuyan, brackets mine.
533 Bertschinger 1994, Expounding on the Chou I Ts*an T u n g C hfi 1284 by Yu yan.
534 Bertschinger 1994 170, Wei Po-yang^ disciple Hsu Ts^ng-shih^ commentary to the Tsfan T u n g Chri.
535 Bertschinger 1994 171, Commentary and Explanation o f (he Zhouyi Can Tong Qi 1330, by the seventh Patriarch
of the Northern School o f Taoism, Shang Yang.
536 Bertschinger 1994 177, Chu Yuan-yii^s conunentaiy on Wei Po-yang's disciple Hsii Ts'ung-shih's commentary to
the Tsran T u n g C Ku
537 Bertschinger 1994 168, Expounding on the Chou I Ts'an T u n g Ch*i 1284 by Yuyan.
538 Bertschinger 1994, Expounding on the Chou l Tsran T ung C h'i 1284 by Yuyan.
539 Matsumoto and Birch 1989 72, Tao Tseng vol 828.
540 Matsumoto and Birch 1989 70, Su-wen, 13.
541 Matsumoto and Birch 1989 73, San Tai Chi Chin Wen T s ^ n .
542 A. Chamfrault and Ung Kan Sam, Su Wen, Translated by Caroline L. Win, (Miami: Occidental Institute of
Chinese Studies, 1979) 20 (6).
543 De Groot 1969, Volume 4 5.
544 Elizabeth Rochat de la Vallee, *'The Spirit o f the Points: Heart Meridian^ (A workshop at the New England
School of Acupuncture, May 2 2 ,1994 Notes.
^ Porkert e ta l 1995 366.
546 Soulie de Morant 628, Chen Chiu Ta CKeng (1573-1620).
547 Souli6 de Morant 488.
S4S Soulid de Morant 488.
549 Soulid de Morant 631, Chen Chiu Ta CWeng (1573-1620).
550 Worsley 199011,68.
551 Wolfram Eberhard, A Dictionary o f Chinese Symbols: Hidden Symbols in Chinese Life and Thought, (London
and New York: Routledge and Kegan Paul, 1986) 138.
552 Chun-kit (Joseph) Wong, *The Functions o f the d m , 9*Journal o f the China Society 10 (1973) 11-12.
553 Wong, Chun-kit 1973 11-12.
554 Wong, Chun-kit 1973 1 M 2 .
555 Wong, Chun-kit 1973 12.
556 Wong, Chun-kit 1973 11-12.
559 Maciocia 1989 421.
^ P o r k e r t ^ a / 1995 287.
561 Ann Paludin* “The Chinese Spirit Road， Part I-The Period o f Foimation,” 如抓 y 19.9 (1988) 56.
562 Wu Hung, 4<Myths and Legends in Han Funerary Art: Their Pictorial Structure and Symbolic Meanings as
reflected in Carvings on Sichuan Sarcophagi,n Stories From China*s Past: Han Dynasty Pictorial Tomb Reliefs and
Archaeological Objects from Sichuan Province, P eopled Rebublic o f China, Organized by Lucy Lim, (San
Francisco: Exhibition Catalogue, Chinese Culture Foundation o f San Francisco, 1987) 734.
563 Charles D. Weber, “The Spirit Path in Chinese Funerary Practice，” 24.2 (1978) 169.
564 Ann Paludan, The Chinese Spirit Road: The Classical Tradition o f Stone Tomb Statuary ,, (New Haven: Yale
565 Ann Paludan， “Some Foreigners in the Spirit Roads of the Northern Song Inperial Tombs,” Orfe/Ufl/ Ar/ 29
(1983-84) 378.
566 Wu Hung, **From Temple to Tomb: Ancient Chinese Art and Religion in Transition/* Early China 13 (1988) 101.

567 Wu Hung 1987 7 3 ,4 .

568 Howard J. Wechsler, Offerings o f Jade and Silk: Ritual and Symbol in the Legitimation o f the T a n g D , (New
Haven: Yale University Press, 1985) 148.
569 Wu Hung 1987 7 3 ,4 .
570Paludin 1988 60.
571 Hsii and Linduff 1988 275.
572 Schuyler V.R. Cammann, 4tThe Magic Square o f Three in Old Chinese Philosophy and Religion/* H istory o f
Religions 1.1 (1961)71.
573 Cammann 1961 72.
574 Cammann 1961 71-
575 Cammann 1961 61.
576 Paludin 1988 56.
577 Thorp 1988 35.
578 Paludin 1988 56.
579 Paludin 1988 56.
580 Paludin 1988 60.
581 Ann Paludin, <4The Chinese Spirit Road, Part E-Imperial D i s p l a y Orientations 19.9 (1989) 64.
582 Stanley Charles Nott, Chinese Jade Throughout the Ages, (Rutland: Charles E. Tuttle Company, 1962) 152.
583 Nott 1962 150.
584 Paludin 1989 64.
585 Paludin 1988 56.
586 Mateer 73, Hsing-li fai-hsuan,
588 Wile 189, Wu-ken shu (The Rootless Tree) by Chang San-feng.
589 Michael R. Saso, The Teachings o f Taoist Master Chuang, (New Haven & London: Yale University Press, 1978)
46, Ch’uan T ， ang-wen.
93 Bill Porter, R oad to Heaven: Encounters with Chinese Hermits, (San Francisco: Mercury^]House, 1993) 35.
Chad Hansen, A D aoist Theory o f Chinese Thought, A Philosophical Interpretatiion, (Newew Yo 永 and Oxford:
Oxford University Press, 1992) 82, Analects 16:11.
595 Matthews 6136.
596 Livia Knaul (Kohn), 4The Habit o f Perfection: A Summary o f Fukunaga*s Studies on the Chuang-tzu Tradition,
C ahiersD 1Extreme Asie 1 (1985) 72.
597 Knaul (Kohn) 1985 73.
598 Paludin 1989 66. •.
599 Kenneth J. DeWoskin, Doctors, Diviners, and M agicians o f Ancient China, (New York: Columbia University
Press, 1983) 25. ，
600 Nott 1962 149.
601 Evelyn Lip, Chinese Temples andD eitiesy (Singapore: Times Books International, 1981) 12.
602 Hansen 1992 78.
603 Hansen 1992 78, The Analects 1:1.
604 Homer Hasenpflug Dubs, Hsiintze: The Moulder o f Ancient Confucianism, (London: Arthur Probsthain, 1927)
153,4.
605 Wilhelm 1967 82, 83.
1Sung 1935 9 1 ,9 2 ,1-ching, Hexagram 20, my translation.
^Paludii
iin 1988 57-58.
608 Eberhard 1986 273.
609 Wong 1992 48, Shui-ch^ g Tzu, commentator on the T a i-sh a n chUng-ching ching 4'Great Classic on the
610Maspero 1981 269.-
611 Wong 1992 49, Shui-ch*ing Tzu, commentator on the T a i-sh a n cKing-ching ching 4<Great Classic on the

The Tw elve Spirit Points: References
612 W ong 1992 52.

6,3 Paludin 1988 57-58.
614 Hong-yen Hsu and Dr. W illiam G. Peacher, C h en 's H istory o f Chinese M edical Science, (U.S.A.: Oriental
Healing Arts Institute, 1977) 49.
615 Claude Larre and Elizabeth Rochat de la Vallee, H eart M aster a n d Triple Heater^ (Cambridge: Monkey Press,
1992) 90, Sun Simiao 8th century.
616 Unschuld 1985 46.
617 Unschuld 1985 4 7 ,4 8 .
618 Unschuld 1985 48.
619 Matthews 3475.
620 Unschuld 1985 46.
621 Heiner Fruehauf, 'Treatment o f Gu Syndrome in M odem Clinical Practice," (Berkeley: Conference Recording
Service, 1997).
622 Fruehauf 1997.
623 Palmer 1991 34.
' Fruehauf 1997 1000 Ducats.
⑵ Unschuld 1985 46.‘
626 Unschuld 1985 46.
627 Unschuld 1985 46.
628 Matthews 2403 & 3475, 1; and 3475. •
629 Matthews 7672.
630 Matthews 3153, 8.
631 Matthews 7672.
632 Matthews 3153,37.
633 Unschuld 1985 48.
634 Unschuld 1985 50.
635 Weiger Lesson 14M.
636 Weiger Lessons 39L & 47Z.
637 Unschuld 1985 49.
638 Unschuld 1985 4 8 ,4 9 .
639 See Dennis Willmont, **The Evolution o f W ill, Destiny, and W is d o m , Oriental Medicine Journal 7.3-4 (1998).
640 Fruehauf 1997.
641 R. Gordon. Wasson, Soma, Divine Mushroom of Immortality, (Harcourt Brace Jovanovich, Incorporated, 1968)
195.
642 Fruehauf 1997.
643 Maspero 1981 269.
644 Fruehauf 1997.
645 Maspero 1981 133.
646 Unschuld 1985 47.
647 Worsley 1990 31.
648 Wing-tsit Chan, A Source Book in Chinese Philosophy, (Princeton: Princeton University Press, 1963) 49.
649 Chan 1963 51.
650 James Legge, The Chinese Classics Vol.II- The Works of Mencius, (Hong Kong: Hong Kong University Press,
19 6 0 ) 2 0 3 , n , l , c h v i , 5.
651 Hansen 1992 164.
652 W eiger Lesson 26L.
654 Sung 1935 8 3 -8 6 , 1-ching, Hexagram 18, my translation.
655 Weiger Lesson 21A & B.
656 Sarah Allan, **Son o f Suns: Myth and Totemism in Early C h in a , Bulletin of the Study o f Oriental and African
Studies 44.2 326.
657 Elizabeth Childs-Johnson, **The Shang-Bird: Intennediaiy to the Supernatural," Orientations 20.11 (1989) 58.
658 Larre e r a / 1986 137.
659 Gao Shizong, annotator, Huangdi su wen zhijie, (Shanghai: Kexue Jishu Wen xian, 1980), 36.
232 Dennis W illm ont © Novem ber, 1999; A ll rights reserved.

660 Tran Viet Dzung, 4,Wind as a Factor o f Pathogenesis," American Journal o f Acupuncture 16.2 (1988) 159-60.
661 Lu 1978 410, Book VI, Chapter 66, my translation.
662 Gao Shizong 36.
664 William Edward Soothiil, The Hall o f Light, A Study o f Early Chinese Kingship, (London: Lutterworth Press,
1951) 12.
665 Mark Edward Lewis, S a n c t io n e d V i o le n c e in E a r l y C h in a , (Albany: State University o f New York Press, 1990)
218,19. "
666 Robert Chard, 'The Spirit Whirlwind in Early China," Paper presented at the Fourty-sixth Annual Meeting o f the
Association fo r Asian Studies, (Boston, 1994) 9.
667 Childs-Johnson 1989 59, Hou, shang, 31.14 and Qian, 8. 14.1.
668 John Knoblock, Xunzi: A Translation and Study o f the Complete Works, Volume III, Books 17-32, (Stanford:
Stanford University Press, 1994) 191.
669 Matthews 1890b.
670 Michael Sullivan, The Birth o f Landscape Painting in China, (Berkeley and Los Angeles: University of
California Press, 1962) 113.
671 Lewis 1990 214, 15.
672 Chard 1994 15 (Mao 199).
673 Chard 1994 1.
674 Weiger Lesson 134 A.
676 Chard 1994 10.
677 Chard 1994 16, 17.
678 Chard 1994 10-11.
679 Chard 1994 11.
681 Chard 1994 10.
682 Chard 1994 10.
^PorkertefaZ 1995 397.
^ P o r k e r t e /a /1995 397.
^ P o r k e r t e /a /1995 397.
686 Soulie de Morant 621, C h e n C h iu T a C h 'e n g (1573-1620).
687 SouUe de Morant 621, Chen Chiu Ta CK eng (1573-1620).
688 Matthews 1293.
689 Matthews 4992, 6.
692 Chogyam Trungpa, Cutting Through Spiritual Materialism, (Boulder & London: Shambhala, 1973) 6, italics
mine. 、
^Trungpa 1973 4 ,5 .
694 Stanley W. Jacob and Clarice Ashworth Francone, Structure and Function in Man, (Philadelphia: W. B. Saunders
Company, 1974) 320.
695 Matthews 8718.
696 Matthews 6704.
698 Weiger Lesson 71F.
699 Raymond Bernard Blakney, A Course in the Analysis o f Chinese Characters, (Shanghai: The Connecticut Press
Limited, 1924) 243,
700 John S. Major, 4<Notes on the Nomenclature of Winds and Directions in the Early Han/* T oung Pao Archives 65
(1969) 75-76.
701 Larre ^ a / 1986 65.
702 Sung 1935 3 1 2 , Discussions o f the Trigrams 如<3 d i ’wart 說卦傳)， Chapter II, my translatioiL
703 Kwang-chih (K.C.) Chang, Chinese Archeology and Ancient History, (Princeton Universi ty: Chinese Linguistics
Project, 1983) 70.

The Tw elve Spirit Points: References
Matthews 6718.
' Matthews 549.
*Matthew ：6002;： and 5780.
’Walters 1987 19 199, Su Ma-ch'ien.
thology:
1993) 32, H uai-nan Tzu, T*ien wen.
709 Go, 六nfgwM， Edited by U via Kohn，（ Ann Arbor: The University o f
Michigan, 1989) 136.
710 Go 1989 135‘
711 Maciocia 1989 431.
712Worsley 1990 6 ,5 6 .
713 Souli^ deM orant 442.
714 Needham, Science and Civilization in C hina, Volum e 5 t P art 2 82.
715 Andersen 1980 12.
716 Andersen 1980 49.
717 Palmer 1991 114 7; see also Kohn 1993 -209, Scripture o f the Three Prim ordial Realized O nes by the L ord o f the
G otden Tow er (Jinque dijun sanyuan zhenyi jing) one o f the Shang-ch'ing revelations.
718 Y u ,L u K ’u a n l9 7 0 51.
719 Saso 1978 195.
720 H om an nl976 7 1,72.
721 Homann 1976 71, 72.
722 Robinet 1993 107.
723 Robinet 1993 107.
724 Andersen 1980 23.
725 Andersen 1980 13.
726 Homann 1976 71,72.
727 Kohn 1990 83.
728 Maspero 1981 327.
729 Robert L. Thorp, uThe Architectural Hertitage o f the Bronze A ge/' Traditional Chinese Architecture^ Edited by
Fu Xinian, Else Glahn, Robert L. Thorpe and Annette L. Juliano, (New York: China House Gallery, 1984) 62.
7 3 〇 x r - - - - - - - ' ' 7，，〜一，a n d I n d i t
No-sun Wu, Chinese t iian Architecture, (New York: George Brazilla, 1963) 429.
731 Ying-shih Yii, tt40 Soul, Come Back!9 A Study in the Qianging Conceptions o f the Soul and Afterlife in Pre-
Buddhist China； *H arvard Journal o f A siatic Studies 47.2 (1987) 392.
732 Porkert et al 1995 218.
733 Wu Hung 1988 80.
734 H.G.H. N elson, **Ancestor Worship and Burial Practices," Religion a n d Ritual in Chinese Society, Edited by
Arthur P. W olf, (Stanford: Stanford University Press, 1974) 263.
735 N elson 1974 264.
736 N elson 1974 263.
737 N elson 1974 264.
738 N elson 1974 263.
Banever.
740
W eiger Lesson 8 IF.
741 Maspero 1981 328.
742 Soulid de Morant 618.
743 Souli6 de Morant 621, Chen Chiu Ta Ch'eng (1573-1620).
744 Low 1983.
745 Low 1983.
746 Weiger 592.
747 Weiger 575.
748 Matthews 467.
749 Sung 1935 2 8 9 , 90, J-ching, Great Appendix, Section I, Chapter XIH.
751 Nathan Sivin, "Chinese Alchemy and the Manipulation o f Time,MIsis 67.239 (1976) 513.
234 Dennis W illm ont © N ovember, 1999; A ll rights reserved.

752 Sivin 1976 513, Gold and Cerulean Jade Canon c. AD 200?.
753 W u 1983 20, Chapter 15, my translation*
754 P o r k e r te M /1995 406.
755 Soulid de M orant 6 2 1 , 1 Hsueh Ju Men 1575.
756 M aciocia 1989 472.
757 Maciocia 1989 472.
758 Soulie de Morant 631, Chen Chiu Ta Ch'eng (1573-1620).
759 Worsley 1990 32,107.
760 So.
761
So and Banever.
762
Kovacs and Unschuld 1998 317, 18.
763
Soulie de Morant 631, Chen Chiu Ta C Keng (1573-1620).
764
So.
Banever.
766 Michael Saso, The Gold Pavilion: Taoist Ways to Peace, Healing, and Long Life, (Boston: Charles E. Tuttle
Company, Incorporated, 1995) 79.
767 Soothill 1951 156, see also Meyer 1976 101.
768 SoothiU 1951 153.
769 Soothill 195181.
770 Soothill 1951 82.
771 Yu-lan Feng, A H istory o f Chinese Philosophy Vol i , Translated by Derk Bodde, (Princeton: Princeton University
Press, 1952) xv.
772 Watson 1961 16.
773 Soothill 1951 153.
774 Chan, Wing-tsit 1963 195, Chuang-tzu (6).
775 Granet 1930 247.
776 Soothill 1951 150.
777 Weiger Lesson 167 A.
778 SoothiU 1951 24.
779 Soothill 1951 84.
780 Yang Hsiung 1993 165.
781 Soothill 1951 79.
782 Lester James Bilsky, The State Religion o f Ancient China v o ll & //, (Taiwan: The Oriental Cultural Service,
1975) Volume 1 292.
783 Soothill 1951 13.
784 Edward H. Schafer, Pacing (he Void: T a n g Approaches to the Stars y (Berkeley: University of California Press,
1977) 100, brackets mine. *'
786 Weiger Lesson 50C. 1
787 Weiger Lesson 3D.
788 Stephan R. Bokenkamp, *Traces o f Early Celestial Master Physiological Practices in the Xiang*er Commentary,"
Taoist Resources 4.2 (1993) 41.
789 Bokenkamp 1993 41.
790 Weiger Lesson 79F.
791 Schafer 1997 43, Wu li lun,
792 Schafer 1997 102, from the eighth century writer Ts'ui Mien.
793 Angus Charles Graham, The Book ofL ieh -n u , (London: John Murray, 1960) 28, Lieh-tzu (1).
794 Peng Yoke Ho, L it Qi and Shu: An Introduction to Science and Civilization in China, (Hong Kong University
Press, 1985) 5, Lieh-tzu.
795 Schafer 1997 101.
796 Birrell 1993 S2, Huai-nan Tzu, Tên wen; and Schafer 1997 43, Ku picn L
797 Mitukumi Yoshida, "The Chinese Concept o f Nature/* Chinese Science: Explorations o f an Ancient Tradition,
Edited by Nathan Sivin, (Cambridge: MIT Press, Mitukumi, 1973) 7 7 ,4T*ien Wen Hsun** Chapter o f the Huai-nan
Tzu (ca 120 BC).

798 Schafer 1997 43.

799 Schafer 1997 43, “Tan-t’ien” in Lim by Wang Ch’ung.
800 Schafer 1997 42, brackets mine.
801 Schafer 1997 43, T i e n w e n c h i h by Ts'ai Yung.
802 Robinet 1993 200.
803 Robinet 1993 187.
804 Robinet 1993 187.
805 Robinet 1993 200.
806 Robinet 1979 56.
807 Robinet 1993 205.
808 Jean Middleton James, A n I c o n o g r a p h i c S t u d y o f T w o L a t e H a n F u n e r a r y M o n u m e n ts : T h e O f f e r in g S h r in e s
o fth e W u F a m ily a n d th e M u ltic h a m b e r T o m b a t H o lin g o r V o lu m e s 1 a n d //, Ph.D. dissertation, (Iowa City: The
University o f Iowa, 1983) 26-27.
809 Matthews 6361, 56.
810 Schafer 1997 46.
811 Schafer 1997 242.
812 See G13.
813 Anthony Christie, C h i n e s e M y t h o l o g y , (New York: Peter Bedrick Books, 1968) 63.
814 W alls 1984 79
815 Schafer 1997 143.
816 Schafer 1997 146, C h 'u n c h ' i u w e i y u a n m i n g p a o t brackets mine. Note: The toad and the hare are Chinese
emblems o f the moon.
817 John C. Ferguson, T h e M y t h o l o g y o f A l l R a c e s v o l . 8 , (Boston: Marshall Jones Company, 1928) 132; and Wails
1984 79. '
818 Schafer 1997 260, S a n F u H u a n g T u .
819 Ying-shih Yii, MNew Evidence on the Early Chinese Conception o f A fterlife-a Review Article/* J o u r n a l o f A s i a n
S t u d i e s 4 1 . 1 (1 9 & 1 ) 83.
820 Yu 1981 83.
821 Yii 1981 84.
822 Soothill 1951 165.
823 Needham, S c i e n c e a n d C i v i l i z a t i o n in C h i n a , V o l u m e 5 , P a r t 5 114,116.
824 Needham, S c i e n c e a n d C i v i l i z a t i o n in C h i n a , V o l u m e 5 r P a r t 5 116.
825 Schafer 1997 147.
826 Hahn 1988 101, Wang Yu-yang.
827 Matthews 5669,214.
828 Schafer 1997 216.
829 Matthews 2772,38.
830 Laszlo Legeza, T a o M a g i c : T h e C h i n e s e A r t o f t h e O c c u l t , (New York: Pantheon Books, 1975) 16.
831 Legeza 1975 16,17.
832 Jean C. Cooper, C h in e s e A l c h e m y : T h e T a o i s t Q u e s t f o r I m m o r t a l i t y , (Northhamptonshire: Aquarian Press, 1984)
201.
833 Matthews 2772, 58.
834 Cooper 1984 133.
835 David C. Yu, **The Creation Myth o f Chaos in the Daoist Canon/* J o u r n a l o f O r i e n t a l S t u d i e s 24.1 (1986) 8.
836 Sivin 1976 516, A r c a n e T e a c h i n g s o n t h e A l c h e m i c a l P r e p a r a t i o n o f N u m i n o u s C i n n a b a r by Ch5en Shao-wei c.
712, italics mine.
837 Sang Hai Lee, F e n g S h u i: I f s C o n c e p t a n d M e a n i n g , Ph.D. dissertation, (Ithica: Cornell University, 1986) 260.
838 Maspero 1981 45.
839 Schafer 1997 238.
840 Giovanni Maciocia, ^The Eight Extraordinary Vessels (Part Two),>, T h e J o u r n a l o f C h i n e s e M e d i c i n e 30 (1989)
3.
841 Tran Viet Dzung, t4The Curious Meridians/* T h e A m e r i c a n J o u r n a l o f A c u p u n c t u r e 1 (1989) 49-50.
842 D zu n g l98 9 50.
843 Lu 1978 920, L i n g - s h u Chapter 38, my translation.
236 E>ennis W illmont © November, 1999; A ll rights reserved.


845 A. Chamfrault and Ung Kan Sam, Traite de Medicine Chinoise (5 vols.), Translated by Caroline L. Win, (Miami:
Occidental Institute o f Chinese Studies, 1979); Also Les Livres Sacres de Medicine Chinoise, (Angouleme: Editions
Coquemard, 1954-1963) 49 Chapter 62; Note: Compare Helms 1985 530 where this assertion is also made with the
original chapters 37 and 62 of the Ling-shu.
846 Weiger Lesson 67P.
847 Wu 1983 46, Tao~te ching, Chapter 32, my translation.
848 Wu 1983 2, Tao~te ching, Chapter 1, my translation-
849 Schafer 1983 487.
850 Lu 1978 899, Ling-shuy Chapter 33, my translation.
851 ibid.
852 Lu 1978 355, Su~wen, Chapter 60, my translation.
853 Unschuld 1986 327, Nan-ching, Chapter 28, my translation.
855 Wu 1983 7.
856 Yuet 199111,12.
857 Frederic H. Balfour, The Divine Classic ofNan-hua; Being the Works ofC huang Tszet Taoist Philosopher with
an Excursus, and Copious Annotations in English and Chinese, (London, Shanghai, Hongkong, Yokohama, 1881)
159, Chuang tzu 13 4The Way o f Heaven.>,
858 Derk Bodde, <4On Translating Chinese Philosophical Terms,MEssays on Chinese Civilization^ (Princeton:
Princeton University Press, 1981) 398-399.
859 Yuet 199111,12.
860Balfour 1981 159, C/iwangr现 1 3 ‘The Way ofHeaven.”
861 Soothill 1951 118.
862 Andersen 1980 56.
863 Le Blanc 1985 202-204.
864 Yoshida 1973 77, T'ien Wen Hsun Chapter o f the Huai Nan Tzu (ca 120 BC).
865 Mitarai Masaru， “On the Legends of the Yellow Sovereign,” Translated by Lise Lenz and Derek Herforth，
Asian Civilizations: New Attempts a t Understanding Traditions: vol. 2, Nation and Mythology, Edited by Wolfram
Eberhard, Krzysztof Gawlikowski and Carl-Albrecht Seyschab, (Federal Republic of Germany: Simon & Magiera,
1983) 72, Kuo Yu, Chapter Ch^ Yti.
866 Schafer 1983 481-82.
867 Weiger Lesson 52F & 1211.
868 SeeM aciocial989 3.
®69Maciocia4.
870 Livia Kohn, Seven Steps to the Tao: Sima Chengzhen's Zuowonglun, (Nettetai: Steyler Verlog- Wort und Werk,
1987) 32, Chuang-tzu, Chapter 6, also used in the first section of the Tso wang-lun.
871 Claude Larre, The Way o f Heaven: Neijing suwen Chapters 1 and 2, Translated by Peter Firebrace, (Cambridge:
Monkey Press, 1994) 69, Su wen, Chapter 1, my translation. 1
872 Unschuld 1986 430.
874 Lu 1978 355, Su-wen, Chapter 60, and Unschuld 1986 327, Nan-ching, Chapter 28, my translations.
875 Souli6 de Morant 1972 150; also Low 1983 154; and Dzung 50; Joseph Helms places this connection between
K11 and K27, Joseph M. Helms, Acupuncture Energetics: A Clinical Approach For Physicians, (Berkeley: Medical
Acupuncture Publishers, 1995) 530.
876 O'Conner and Bensky 1981; Banever; So. .
877 Jack Worsley, Traditional Chinese Acupuncture, (Great Britain: Element Books, 1982).
878 O'Conner and Bensky 1981; Banever, So.
879 Worsley 1982.
""" A ndersen:
1 1990 13.
Robinet IS993 211.
882 Andersen 1990 13.
883 Poul Andersen, 4tThe Practice o f Bugang*' Cahiers D rExtreme Asie 5 (1989) 31.
884 Robinet 1993 222.

885 Andersen 1990 17.

886 Poul Andersen, personal communication, June 18, 1996.
887 Robinet 1993 209.
888 Lagerway 1987 xiv, Haiper, Wu Shih Erh Ping Fang, 98-101.
889 Robinet 1993 210, Yun-chi ch'i-ch'ien.
890 Marcel Granet, ''Right and Left in China," Right and Left: Essays on D ual Symbolic Classification, Edited by
Rodney Needham, (Chicago: University of Chicago Press, 1973) 54.
891 Yu-lan Fung, A History o f Chinese Philosophy Vol 2, Translated by Derk Bodde, (Princeton: Princeton
892 Kristofer M. Schipper, 4iA Study o f Buxu: Taoist Liturgical Hymn and Dance/' Studies o f Taoist Rituals a nd
M usic o f Today, Edited by Pen-yeh Tsao and Daniel P. Law, (Hong Kong: Chinese University o f Hong Kong
Society o f Ethnomusicological Research in Hong Kong, 1989) 110.
893 Porkert 1978 209.
894 Schipper 1989 111.
896 Weiger 625.
897 Wu, Sing Chow 1973 233.
898 Hom annl97659.
899Feuchtwang 1974 125.
900 Lee 1986 179.
901 Soothill 1951 84.
902 Lee 1986 197.
903 De Groot 1969 Volume 2 1363.
904 Edward H. Schafer, Mirages on the Sea ofT im e-T he Taoist Poetry o fT s'a o T ang, (Berkeley: University o f
California Press, 1985) 6.
905 Maspero 1981 457.
906 Wong and Wu 1936 12.
907 Watson 1961 65.
^ S o o th ill 1951 177.
909 Soothill 1951 177.
910 Robinet 1993 128.
911 Payne 1989 74.
912 Mi 1994 xix.
913 Mi 1994 v.
914 Lu 1978 618, Book IX, Chapter 75.
915 Donald Harper, l*The Han Cosmic Board: A Response to Christopher Cullen," Early China 6 (1980-81) 51,
Huang-TiNei Ching Su Wen H Y 10112), 39.1a.
916 Wong and Wu 1936 231,2.
917 Soothill 1951 71.
918 Payne 1989 137.
919 Soothill 1951 78. -
920 Nancy Schatzman Steinliardt, liThe Han Ritual Hall," Traditional Chinese Architecture, Edited by Fu Xinian,
Else Glahn, Robert L. Thorpe and Annette L. Juliano, (New York: China House Gallery, 1984) 73.
921 John B. Henderson, The Developement and Decline o f Chinese Cosmology, (New York: Columbia University
Press, 1984) 59.
922 Howard J. Wechsler, Offerings o f Jade and Silk: Ritual and Symbol in the Legitimation o f the T ang D , (New
Haven: Yale University Press, 1985) 197.
923 Unschuld 1985 126, Hsiang-erh commentary on Tao-te-ching.
924 U nschuldl985 69.
925 Wechsler 1985 199
926 Wechsler 1985 197.
927 Lawrence Sickman, The A rt and Archetecture o f China, (England: Penguin, 1986) 372.
928 Soothill 1951 74,97, Analects.
929 SoothiU 1951 xiv.

The Twelve Spirit Points; References
930 Soothill 1951 74.

931 SoothiU 1951 76.
932 Soothill 1951 xviii.
933 Nancy Shatzman Steinhardt, 6tThe Mingtang o f Wang Mang/' O r i e n t a t i o n s 15.11 (1984) 42-43.
934 Henderson 1984 80.
935 Unschuld 1985 570.
936 Nianpi Li, O l d T a l e s o f C h i n a : A T o u r e s t G u i d e b o o k t o B e t t e r U n d e r s t a n d i n g o f C h in a * s S t a g e , C i n e m a , A r t s
a n d C r a f t s , (Hong Kong: The Commercial Press Limited, 1981) 201.
n i Edward H. Schafer, A n c i e n t C h i n a , (New York: Time-Life Books, 1967) 106.
938 Soothill 1951 76.
939 SoothiU 1951 xviii.
940 SoothiU 1951 66, 67.
941 Soothill 1951 76.
943 Soothill 1951 72.
944 David Gordon White, M y t h s o f t h e D o g - M a n , (Chicago: The University o f C3iicago Press, 1991) 175.
945 SoothUl 1951 79, T u S h u C h i C h ' e n g .
946 Soothill 1951 88.
947 Soothill 1951 92.
948 White 1991 177.
949 Soothill 1951 91.
950Feuchtwang 1974 111.
951 Kwang-ch'ih Chang, S h a n g C i v i l i z a t i o n , (New Haven: Yale University Press, 1980) 137.
953 Feuchtwang 1974 11.
954 Soothill 1951 85.
955 Watson 1961 64, parentheses mine.
956 Soothill 1951 76.
957 Shun-sheng Ling, "Comparative Study o f the Ancient Chinese Feng-shan and the Ziggurat o f Mesopotamia,
B u ll e t i n o f t h e I n s ti tu te o f E t h n o l o g y A c a d e m i a S i t t i c a 19 (1965) 46.
959 Schafer 1997 18.
960 Schafer 1997 19.
961 BUsky 1975 Volume H 291.
962 Chang, Kwang-ch'ih 1980 133.
963 John Ross, T h e O r i g i n a l R e l i g i o n o f C h in a , Edinburgh and London: Oliphant Anderson and Femer, 1909) 275,
L i C h i.
964 Som 1952 488, P o - h u T u n g .
965 Yu 1986 11. ‘
966 Cammann 1961 61.
967 Dubs 1937 Volume 3 373, S f iif t- c h i 27: 8 = M/i m , 342.
968 Legge 1967 386, 87, my translation.
969 Wu 1983 60, T a o - te c h i n g , Chapter 42, my translation.
910 Legge 1967 386, 87.
971 Fung 1953 101.
972 Annaliese Gutking Bulling, ''The Guide o f the Souls Picture in the Western Han Tomb in Ma-Wang-Tui Near
Ch'ang
O llg Sha； ' O r i e n t a l A r t 20.1 (1974) 169.
973 Mic
[ichael R. Saso, B l u e D r a g o n W h i te T i g e r : T a o i s t R i t e s o f P a s s a g e , (Honalulu: University o f Hawaii Press,
1990) 110.
Soothill 1951171.
975 Maspero 1978 125.
976 Soothill 1951 8.
911 SoothiU 1951 12.
978 Soothill 1951 79; see also Schafer 1997 17; and SoothiU 1951 132, M i n g T a n g T a T a o L u .

979 Soothill 1951 79, T u Shu Chi Ch'eng.

980 Som 1952 488, Po-hu Tung.
981 Derek Walters, Chinese Geomancy, (Great Britain: Element Books, 1989) 136.
982 Meyer 1976 102.
983 Nathan Sivin, **Cosmos and Computation in Early Chinese Mathematical Astronomy," T oung Pao Archives 55
(1969) 7.
984 Watson 1961 65.
985 Soothill 1951 132.
986 Schafer 1997 17.
987 Soothill 1951 87.
988 Soothill 1951 88.
990 W u 1983 94, Tao-te ching, Chapter 65, my translation.
991 Wu 1983 52, Tao-te ching. Chapter 37, my translation.
992 W u 1983 46, Tao-te ching, Chapter 32, my translation.
994 Matthews 986.
996 Matthews 987.
997 Soothill 1951 171.
998 Schafer 1997 12.
999 Schafer 1997 12.
1000 Schafer 1997 22.
1001 Soothill 1951 153.
1002 Soothill 1951 68.
1003 Soothill 1951 68.
1004 Soothill 1951 9.
1005 Granet 1922 66, 67.
1006 Scx)thill 1951 25, commentary on the Ta Tao Lu.
1007 Granet 1930 387.
1008 Granet 1930 389.
1009 SoothiU 1951 223, Li Chi, Yo Chi Chapter.
1010 Matthews 1412],
1011 W u 1983 71,72, Tao-te ching, Chapter 51.
10.2 Soothill 1951 226.
10.3 Lee 1986 179.
10.4 Wu, No-sun 1963 41.
1015 Henderson 1984 80.
1016 Ho 1985 122.
1017 Ho 1985 123.
1018 Ho 1985 123, brackets mine.
10,9 Ho 1985 121.
1020 Soothill 1951 13.
1021 Kiyosi Yabuuti, llChinese Astronomy," Chinese Science: Explorations o f an Ancient Tradition, Edited by
Nathan Sivin, (Cambridge: MIT Press, 1975) xxii.
1022 Soothill 1951 25.
1023 Soothill 1951 xviii.
1024 Soothill 1951 74.
1025 Soothill 1951 222.
1026 Soothill 1951 83.
1027 Soothill 1951 73.
1028 Legge 1967 231, Li Chi XXIV '*Chi r H.20.
1029 Maspero 1981 15; see also Soothill 1929-32 98.
1030 Pirazzoli-t'Serstevans 1982 141.
240 E>ennis W illmont © November, 1999; A ll rights reserved.

1031 Derk Bodde, Festivals in Classical China: New Year and Other Annual Observances During the Han Dynasty
206 BC-AD 220, (Princeton: Princeton University Press, 1975) 356.
1032 Legge 1967 240, Liu K*ang (eleventh century).
1033 Pirazzoli-t’Serstevans 1982 141.
1034 Soothill 195129.
1035 SoothUl 1951 29.
1036 Watson 1961 59, 60.
1037 W.E. Soothill, 4tKingship in C h m ^ Royal Asiatic Society North China Branch 60-62 (1929-32) 98.
1038 SoothiU 1929-32 99.
1039 SoothiU 1951 85.
1040 Soothill 1951 85.
1041 Soothill 1951 86.
m 2 See The Plant by Gerbert Grohman, (Rudolf Steiner Press, London, 1974.
m 3 Raymond Dragan, <4The Dragon in Chinese Myth and Ritual: Rites of Passage and Sympathetic Magic,MSages
and Filial Sons: Mythology and Archaeology in Ancient China, Edited by Julia Ching and R.W.L. Guisso, (Hong
Kong: The Chinese University Press, 1991) 149, 50, Feng-shan Treatise o f the Shih-chi.
1044 Chung-yuan Chang, Creativity and Taoism: A Study o f Chinese Philosophy, Art, and Poetry, (New York: The
Julian Press, 1963) 156. '
1045 Bokenkamp 1993 50.
1046 Soothill 195178.
1047 Judith Magee Boltz, 4Taoist Literature/* Encyclopedia o f Religion, vol. 14, Edited by Mircea Eliade, (New
York: Macmillan Publishing Compnay, 1987) 320.
1048 Boltz 1987 321.
9 Chang, Chung-yuan 1954 142.
1050 Robinet 1993 127.
1051 Wu, Sing Chow 1973 233.
1052 Kohn 1990 83, Taoist Visions o f the Body by Livia Kohn.
1053 Andersen 1980 31.
1054 Kohn 1990 83, Taoist Visions o f the Body by Livia Kohn.
"""' Andersen 1980
1 53.
^Richard Wiilhelm, Translator, The Secret o f the Golden Flower: A Chinese Book o f Life, (New York:
Brace & World, Incorporated, 1962) 22.
Robinet 1993 200.
1Kohn 1993 182, o/決芒 Cow" (Huang ting waijing jing)， compiled in the
1059 Kohn 1993 268-71, Scripture o f the Mysterious Perfected from the Hall o f Light o f Highest Clarity, with
Practical Instructions (Shangqing mingtang xuanzhen jing jue), T*ang dynasty, italics mine. ’•
1060 Kohn 1993 268-71, Scripture o f the Mysterious Perfected from the Hall o f Light o f Highest Clarity, with
Practical Instructions (Shangqing mingtang xuanzhen jing jue), T*ang dynasty, italics mine. *
1061 Davis and Chao 1939 11 2 ,13 阶 (悟眞篇）（Essay on the Understanding of the Truth) of 裒尸o
tuany983-1083 AD, parentheses mine.
1062 Chang, Chung-yuan 1963 144,5.
1063 Sung 1935 143-146, l-ching, Hexagram 33, my translation
1064 Sung 1935 143-146, l~ching, Hexagram 33, my translation.
1065 Sung 1935 143-146,1-chingy Hexagram 33, my translation
1066 Sung 1935 143-146,1-ching, Hexagram 33, my translation.
1070 Yang Hsiung 1993 165.
1071 Mi 1994 630 Chia Yi Ching. Book XI Chapter 2(6).
1072 SouIi6 de Morant 1972 542.
1073 Soulie de Morant 1972 542.

1074 John Knoblock, Xunzi: A Translation and Study o f the Complete Works, Volume IIf Books 7-16, (Stanford:
Stanford University Press, 1990) 10, Lun yu, 15.4.
1075 Rochat 1994.
1076 De Groot 1969, Volume 6 980.
1077 Bodde 1975 136.
i〇 78 Hahn, uThe Standard Taoist Mountain and Related Features of Religious Geography^ Cahiers
d fExtreme Asiae 4 (1988) 148, Kuan-tzu^ Chapter 23, section 76.
1079 Cammann 196141.
1080 Cecelia Lindquist, China: Empire o f Living Symbols, (Reading: Addison Wesley, 1989) 170.
1081 See Willmont 1997 51-82.
Matthews 6500,1 & 2.
Annette C. Juliano, The Treasures ofChina^ (New York: March Publishers, 1981) 45.
Wu 1983 2, Tao-te ching, Chapter 1, my translation.
Wu 1983 28, 30, Tao-te ching, Chapter 22, my translation.
Wu 1983 32, Tao-te ching^ Chapter 24, my translation.
Chang, Kwang-ch'ih 1983 4 4 ,4 5 , Derk Bodde, (tMyths and Legends of China,,5 in Mythologies o f the Ancient
World, Samuel N. Kramer (New York: Doubleday, 1961).
Chang, Kwang-ch*ih 1983 4 4 ,4 5 , Derk Bodde, t4Myths and Legends of China^ in Mythologies o f the Ancient
Chang, Kwang-ch'ih 1983 4 4 ,4 5 , Derk Bodde, 4*Myths and Legends o f Chinas in Mythologies o f the Ancient
Matthews 5716d.
Shun-sheng Ling, 4tThe Sacred Enclosures and Stepped Pyramidal PLatforms of Peiping/* Bulletin o f the
Institute o f Ethnology Academia Sinica 16 (1963) 84.
" Ling 1963 85.
Xinian Fu/'Survey: Chinese Traditional Architecture,Translated by Virginia Weng, Traditional Chinese
Architecture, Edited by Fu Xinian, Else Glahn, Robert L. Thorpe and Annette L. Juliano, (New York: China House
Gallery, 1984) 29, 30.
… Lee 1986 54.
1097 Lee 1986 53, Kuan-tzu chi-p'ing by Kuan Chung (d 645 BC).
1098 Lu 1978 57, 58, Book M , Chapter 8, my translation.
1099 Lu 1978 57,58, Book HI, Oiapter 8, my translation.
1100 Lu 1978 57 ,58 , Book HI, Chapter 8, my translation.
1101 Matthews 2066.
1102 Lu 1978 57 ,5 8 , Book IE, Chapter 8, my translation.
1103 Hsiung 1993 70.
1104 Matthews 1506.
1105 Hall and Ames 1987 60, Analects. 7/25.
1,06 Matthews 1506.
1107 Matthews 6560.
1108 Matthews 7702.
1109 Matthews 3174.
1110 Unschuld 1986 89 (2).
1111 Note: Unschuld does not specify which points these are. There are 31 acupuncture points using the Chinese
word men ^gate/' in their names. If these are part this set o f 3 6 ,5 points remain unaccounted for* These points
are: L2, St6, StlO, St24, St25, St27, S p ll, Spl2, H7, B12, B42(47), B46(51), B51(37), B63, K13, K21, P4ST2, T8,
T21, G22, G25, L vl3, L vl4, C v l, Cv4, Cv5, CvlO, Gv4, G vl5, and Gv22.
1112 Ted Kaptchuk, (tClass Notes,'' (Watertown: The New England School of Acupuncture, 1977-81).
1113 Stephan R. Bokenkamp, 'Traces of Early Celestial Master Physiological Practices in the Xiang* er Commentary,
Taoist Resources 4.2 (1993) 41, Hsiang-erh commentary to the Tao-te ching.
1114 Bokenkamp 1993 42.
1,15 Bokenkamp 1993 42.

) n s B o k e n k a m p 1 9 9 3 42, H s i a n g - e r h commentary to the T a o - te c h in g .

1117 Matthews 6560.
1118 Matthews 7702.
1119 Note: The Chinese word I ^ means ''intention," and is the spirit o f the Spleen. The Chinese word h s i § means
“pleasure” or “elation，” and is described as an emotion related to the Heart in Chapter 8- See my
discussion under G13 of 'The Twelve Spirit Points.
1120 Matthews 1532.
1121 Weiger 591.
1122 O'Conner and Bensky.
1123 Kaptchuk 1977-81.
1124 See Willmont 1997 51-82.
1125 Rochat 1994. •
1126 Lu 1978 57, 58, Book HI, Chapter 8, my translation.
1127 Wu 1983 28, T a o - t e c h i n g , Chapter 21, my translation.
1128 Wu 1983 28, T a o - te c h i n g , Chapter 21, my translation.
1129 Willmont, tlThe Antique Points," 68 ,6 9 .
1130 Willmont, ''The Antique Points," 81.
1131 Sung 1935 243-246, 1 - c h in g , Hexagram 58, my translation.
1132 Wilhelm 1967 214.
1134 Souli^ de Morant 395.
1135 Soulie de Morant 624, I H s i ie h J u M e n 1575.
1136 Soulie de Morant 624, C h e n C h iu T a C h 'e n g (1573-1620).
1137 P o r k e r t^ a /1995 241.
1138 Maciocia 1989 401.
1139 Soulie de Morant 623, C h e n C h iu T a C h ' e n g (1573-1620).
1141 Worsley 1990 37, 38.
1142 Matthews 577.
1143 Soulie de Morant 631, C h e n C h iu T a C h ' e n g (1573-1620).
1,44 Soulie de Morant 398.
1145 J.R. Worsley, ''Lecture Notes on Acupuncture Point Functions," (1990) 37, 38.
1,46 Maciocia 1989 401.
1147 Bertschinger 1991 85, O d e t o t h e I m p o r t a n c e o f P e n e t r a t i n g t h e D a r k M y s t e r y written by Tou Han-ch'ing
around 1230 AD.
U48P o r k e r t^ a /1995 241.
1149 Soulie de Morant 631, C h e n C h iu T a C h ' e n g (1573-1620). ’•
1150 See “G vl 1: S/wn-too 神道 “Spirit Path/Spirit Road.”

The human spirit incarnates into the human body in Four Stages
of Three Aspects each, making Twelve Aspects in all. Each of these
Twelve Aspects is represented by an acupuncture point. In each Stage
the Spirit has the opportunity to become comfortable with its physical
abode. When life experience disrupts the natural progression of this
evolution, the Twelve Spirit Points can be used as a group treatment, or
together in various combinations to restore the Body, Mind, Spirit unity
appropriate to the Stage or Aspect associated with this disruption.
The Twslv© Spirit Points is a state of the art study of the

acupunGkire poiFtlnames as they relate specilicaJfy to the developm ent
of the Sften/Spirit in human evolution. After first exam ining the nature of
this evolution, in §en©ra!, each of the twelve points is discussed in detail
in term s of its role in the integration of Body, Mind, and Spirit. Ail of the
relevant issues of ancient Chinese cutture are fufly explored in order to
understand symb©!i'c im pact of these names, and their significance to
healing on the S pirit le ve l Th© reader wifi then gain an appreciation of the
im portance of S pm tjn healing, as well as its place in ancient Chinese
society.
Dennis Willmont has been practicing acupuncture, Taijiquan, and

Daoist meditation for thirty years. In the early 1980's he created and
directed the first professional program of Shiatsu and Acupressure
Therapy in North America. His unique blend of scholarship and intuition
has led to the formation of a multi-volume series on the energetics and
Body/Mind/Spirit connection in ancient acupuncture. This is the second
volume in that series.

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The Twelve Spirit Points

God Bless you all.

The Gall Bladder as Matrix for the Shen/Spirit..................................... .

The Conversion of L ig h t...........................................................................

Psvcho-Emotional Transformation.................................................. ....... 2

G vl 1: Shendao m ^ S v i n t Path/Spirit RoadM......................................................

The Poisoning o f the Heart.......................................................................

Corruption bv W orm s...................................................................................... 2

The Path of Dem ons........................................................................................

Family Karma in the Yiiins ..............................................................................

The Innocuous Wind: Messenger o f Dao. or Demon in Disguise..............

K25 “Spirit Storehouse” 袖 藏 ................................................................

Grounding in the H eart..............................................................................

Shen/Spirit Cultivation in the Daodeiins ................. ............................................

The Heaven and Earth Split....................................................................................

Ancient Chinese Capitals........................................................................................

Centrality of the Shen/Spint in the N eiiins ...........................................................

Centering o f the Heart.............................................................................................

Ruizhong 銳中 “Center of Zeal” ........................................................ ...........

Duichong 發 衛 “Open Highwav/Highwav of Jov/Highwav of Exchange” .

Pleasure and Jo v ..................................................... ................................................

Fire and W ater Polarities o f the Heart Meridian..................................................

Jov in the Yiiins .......................................................................................................

Index..................................... ..................................... .......................................................

1. “breath became the wind and clouds;

The Magic Square of Nine

The Square of T hirteen

<(As soon as one springs into Life, one enters Death

There are Thirteen followers of Life

There are Thirteen followers of Death

What is the reason for this

Dennis Willmont © November, 1999; All rights reserved.

It is because one is too generous with Life

It is heard that one who is proficient at living Life

Meets with no wild buffaloes or tigers in his travels

For him the buffalo finds no place for his horn

The Tiger finds no place for his claw

And weapons find no place to slay

What is the reason for this

Dennis Willmont © November, 1999; All rights reserved. 3

F our Stages in the Development of ShenfSpirU

1 Inception Gv6 “Ancestral Spirit” 細宗.

Gv24 “Spirit Courtyard” 神庭.

The Shen/Spirit and Related Terms

YANG <=>SAen/Spirit <=>Shenming « Jingshen <=>Xing/Ruman Nature <=>Qmg/Emotion <=>Xin/Heart/Mind «

Yin*Yang of Shen/Spirit Related Term s

^m g/Em ottons Aff/i容/Destiny

Aln,g/Hu0ian N ature Xing/¥orm

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Dennis Willmont © November, 1999; All rights reserved.

6 £>ennis Willmont © November, 1999; All rights reserved.

Methods of Application For Acupuncture

l)Summary of Individual Points

Dennis Willmont © November, 1999; All rights reserved.

Conception Vessel 8: Shenque 神賊 “Spirit Deficiency”

Governing Vessel6: Shenzong 神宗， “Spirit Ancestor9’

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Conception Vessel 15: Shetifu 神府， “Spirit Storehouse”

Gall Bladder 13: Benshen 本裨 “Root o f the Spirit”

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Kidney 23: Shenfeng 神封， “Spirit AltarlDomainISeal”

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Bladder 39: Shentang 神堂; “Spirit Hall”

K25 “Spirit Storehouse” 袖藏 ................................................................

Duichong 發衛 “Open Highwav/Highwav of Jov/Highwav of Exchange” .