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Location Guides: |
Meeting of Governing Vessel with Bladder and Inner Nature line (Xing Xian 性線)
At the back of the head on the midline, 1.5 cun directly above Fengfu Du-16, in the depression directly superior to the external occipital protuberance. Also on the junction of the lower quarter and upper three quarters of a line drawn between Fengfu Du-16 and Baihui Du-20.
Transverse insertion superiorly or inferiorly 0.5 - 1 cun
According to several classical texts this point is contraindicated to both needling and moxibustion.
"It is needled to a depth of three fen and (the needle) is retained for a duration of two exhalations. Moxibustion is prohibited as it may cause loss of voice" (Huangfu Mi 皇甫謐, 3rd Century, Zhenjiu Jiayi Jing 針灸甲乙經).
Eliminates Wind and alleviates pain
Benefits the eyes
Calms the Shen
Its rising and falling hexagram attribution is shared by Baihui Du-20.
Hexagram attributions are my own with an explanation given in the glossary.
Superficial Innervation: Greater occipital nerve from C2
Dermatome Segment: C2
In seizing martial arts (Qin Na) this point is a cavity press point (Dian Xue, 點穴) which can be struck with a fist causing fainting and shock to the brain (Yang, 1995, Tai Chi Chin Na).
See Montaigue, Dim Mak Locations, Taijiworld.com for explanation of effects.
Location of the upper barrier in alchemical practice, called Jade Pillow (Wang Mu, 2011, Foundations of Internal Alchemy).
The Illustration of Time in the Principles of the Innate Disposition and the Lifespan (Xingming Guizhi, 性命圭旨) describes the movement of prenantal Qi through the microcosmic orbit in terms of the I Ching Hexagrams and the twelve Earthly Branches. It says that:
The prenatal Qi of human beings follows the course of the day:
during the Zi (11 pm - 1 am), the Fu (Turning Back, ䷗) Qi arrives at Caudal Defile (GV 1);
during the Chou (1-3 am), the Lin (Approaching, ䷒) Qi arrives at Kidney Hall [maybe GV 4];
during the Yin (3-5 am), the Tai (Advance, ䷊) Qi arrives at the Mystic Pivot [maybe GV 5 based on name, or GV 7 based on location];
during the Mao (5-7 am), the Dazhuang (Great Strength, ䷡) Qi arrives at the Spinal Handle [possibly GV 10 or GV 11];
during the Chen (7-9 am), the Guai (Eliminating, ䷪) Qi arrives at the Kiln Path (GV 13);
during the Si (9-11 am), the Qian (Initiating, ䷀) Qi arrives at the Jade Pillow (Bl 9 [or GV 17]);
during the Wu (11 am -1 pm), the Gou (Encountering, ䷫) Qi arrives at the Mud Pill (GV 20);
during the Wei (1-3 pm), the Dun (Retreating, ䷠) Qi arrives at Hall of Brilliance (GV 23);
during the Shen (3-5 pm), the Pi (Hindrance, ䷋) Qi arrives at the Centre of the Chest (CV 17);
during the You (5-7 pm), the Guan (Watching, ䷓) Qi arrives at the Central Venter (CV 12);
during the Xu (7-9 pm), the Bo (Falling Away, ䷖) Qi arrives at Spirit Gate (CV 8);
during the Hai (9-11 pm), the Kun (Responding, ䷁) Qi returns to the Sea of Qi (CV 6).
(translated in Liu Lihong, 2019, Classical Chinese Medicine)
The "Jade Pillow" in this case is most likely using the alternative name for this point.
Based on some considerations of the hexagram associations given here, the attributions of ䷁ and ䷀ to Huiyin Ren-1 and Baihui Du-20, and a desire to make ䷊ and ䷋ oppose one another at the centre of the body, it would seem that these attributions are where the Qi of a particular hexagram start, and finish at the start of the next, similar to how an hour continues until the next begins. Hence ䷀ governs the region between Yuzhen Du-17 and Niwangong Du-20. The reason ䷀ cannot represent the region from Du-20 forwards, is because, as pure Yang, its nature is to rise and from Du-20 onwards it starts to decline, so must have some element of Yin.
Therapeutically, it would make sense that these points are associated with certain aspects of pre-natal Qi and its relation to the associated Zangfu of its Earthly Branch.
The hexagram associated with this point represents pure Yang and is associated with the Earthly Branch of Si, 9 - 11 am, and the Spleen. This suggests a connection to the relationship between Kidney and Spleen Yang, the Kidneys being the ultimate source of the Yang which enables the clear essence of food to rise upwards and provide mental clarity.
This is supported by the Hexagram attributions of the Antique Points, which correspond to Baihui Du-20 which shares the Hexagram Qian (Initiating, ䷀), located at the very highest point on the head where the Yang aims to rise to.
This also places Earth in the South and may explain the reason why the Yellow Sprout comes to represent True Yang in the alchemical phrase "Mystery (Water) hold the Yellow Sprout" (Cantong Qi) as a reference to the True Yang extracted from Water by returning to the prenatal cycle. This is further suggested by the fact that this hexagram is exactly equivalent in its composition to Greater Yang (⚌).
The Inner Nature line (Xing Xian 性線) is an internal line used in inner cultivation arts (Neigong Shu 內功術) that connects this point, under its alternate name Yuzhen, Jade Pillow, with Yintang between the eyes. At its midpoint, in the centre of the brain, where this line intersects with the Reflection line (Fanshe Xian 反射線) which connects Baihui Du-20 to Huiyin Ren-1, is the location of the "Postnatal Mirror" (Wang, 2019, Daoist Internal Mastery ).
Among the Du Mai points of the head, this point has a particular association with heavy headedness, swelling of the head, dimness of senses, yellow eyes and skin, and bleeding from the tongue, which are all symptoms of Spleen Yang dysfunction making this point particularly associated with the Earth element and the Spleen and Taiyin disorders.
The Illustration of Time also ascribed the hexagram ䷀ Qian and hour of 9-11 am which is the Earthly branch Chen associated with the Spleen.
In the Vedic tradition the Ajna Chakra would be located between this point and Yintang Ex-HN-3.
In Ayurvedic medicine:
Simantaka marma point
Size: 1 angula (cun)
Structure: Joint
Effect of Injury: Premature death (kalantar pranahar marma)
(Harish Johari, 1996, Ayurvedic Massage, Sanatan Society; Anupama Bhattacharya, n.d. Marma Shastra)
In Tibetan medicine:
Moxa point (AMNH, Tibetan Medical Paintings).
In the Qabalah this point along with Yamen Du-15 would be the location of Binah, Understanding (Farrow, 2007, The Psychology of the Body). He also relates the Window of Heaven points Fengfu Du-16 and a href="/Point+Notes?point=Pc-1">Tianchi Pc-1 to Binah.
Basic information on location, needle depth, TCM actions, indications and combinations is taken from Deadman et al (2001): A Manual of Acupuncture with additional anatomical information researched by reference to Gray's Anatomy (38th Ed., 1995) unless otherwise referenced. Images were found on acupunctureschoolonline.com and can be traced back to Claudia Focks (2008) Atlas of Acupuncture originally. I cannot claim any credit or rights over them. Other sources should be quoted in the text.
For some of the more unusual terms I have created a glossary here
Steve Woodley Acupuncture & Traditional Medicine
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