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Location Guides: |
Point of the Sea of Marrow
Opening point of the San Jiao Divergent channel (Cecil-Sterman, 2012, Advanced Acupuncture)
One of the "59 piercings" for clearing Heat in Su Wen Ch. 61 and Ling Shu Ch. 23
Seven Star Point
Binding point of the foot Shaoyang Sinews
Meeting of Governing Vessel with Bladder, Gall Bladder, San Jiao, Liver, San Jiao Divergent and Reflection line (Fanshe Xian 反射線)
At the vertex on the midline, in the depression 5 cun posterior to the anterior hairline and 7 cun superior to the posterior hairline, or 8 cun posterior to the glabella and 6 cun superior to the external occipital protuberance. The original point location is at the fontanelle closing spot, a soft depression usually a little further back than the textbook location but varies from person to person and must be found by palpation. It should also be the highest point on the skull when sitting upright with the chin tucked in.
Transverse insertion 0.5 - 1 cun
"It is needled to a depth of three fen and moxaed with five cones" (Huangfu Mi 皇甫謐, 3rd Century, Zhenjiu Jiayi Jing 針灸甲乙經).
Pacifies Wind and subdues Yang
Raises Yang and counters prolapse
Benefits the head and sense organs
Nourishes the Sea of Marrow
Benefits the brain and calms the Shen
䷀ Qian 乾 Creative Force & ䷫ Gou 姤 Coupling
Its rising and falling hexagram attribution is shared by the points Jueyinshu Bl-14 and Sanjiaoshu Bl-22, the Back-Shu points of Ministerial Fire.
Hexagram attributions are my own with an explanation given in the glossary.
Superficial Innervation: Greater occipital nerve from C2 and ophthalamic branch of trigeminal nerve (CN V1)
Dermatome Segment: Border of C2 and CN V1 regions
Listed in the Wu Bei Zhi 武備志 (Treatise on Armament Technology) by Mao Yuanyi 茅元儀 (1621), Article 21: Delayed Death Touches with Twelve-Hour (Shichen 時辰) Diagrams. This point along with Kunlun Bl-60, Taixi Kid-3 and Jiuwei Ren-15 it is associated with Si 巳 Snake (9 - 11 am) and if struck during this time causes death within 3 years due to trauma to the coronal suture. In Article 24: Bronze Man Statue, which divides the body into zones associated with the Twelve-Hour branches (Shichen 時辰) going from top downwards, this point is the posterior vital point of Zi 子 Rat (11 pm - 1 am) and considered most vulnerable to a hammer fist strike during this time (McCarthy, 2016, Bubishi: The Classic Manual of Combat).
Struck hard with the heel palm, or the whole palm to catch the surrounding Sishencong points too, can cause knock out, local pain from Qi drainage with the legs becoming weak, and shock. However, due to its location it requires an appropriate set up technique to reach (Montaigue, Dim Mak Locations, Taijiworld.com).
In seizing martial arts (Qin Na) this is a cavity striking point (Da Xue 打穴) which interrupts the exchange of Yin and Yang causing instant death (Yang, 2004, Analysis of Shaolin Chin Na, 2nd Edition).
As the highest point of the body this point has is very important for controlling yang, both subduing excess in the top of the body and raising when deficient in the lower part of the body. Also extremely important in treatment of psycho-emotional disorders that affect both the Heart and brain (Deadman et al, 2001, A Manual of Acupuncture).
The "59 piercings" are named in the Su Wen Ch. 61 and mentioned in Su Wen Ch. 32 for treating Heat diseases. This point along with Shangxing Du-23, Xinhui Du-22, Qianding Du-21, Baihui Du-20 and Houding Du-19 clear Heat from counterflow in the Du channel.
Ling Shu Ch. 23, On Heat Diseases, gives a different list of points for the "59 Piercings" to Su Wen Ch. 61 which includes a point on top of the head that most likely means this point.
Ling Shu Ch. 24, On Counterflow Diseases, seems to employ the 59 points from the Su Wen in treating headache, dizziness and heaviness of the head. It advises draining from the five points on each of the five channels on the top of the head, including this point, followed by the hand Shaoyin and then foot Shaoyin.
Ling Shu Ch. 52, On the Wei Qi, suggests this point to release evil Qi in the head (Wu & Wu, 2010, state this point explicitly; Unschuld, 2016, only says "they are to be stopped in the brain"). It advises to press the point for a time until there is a reaction and then pierce with the fine needle and apply a draining technique. Conditions treated are headache, dizziness and falling to the ground, abdominal pain, fullness, distension and accumulation. If it is painful and the pain moves it can be cured easily; if is is a painless fixed accumulation it is difficult.
Location for the upper dan tian or cinnabar field in alchemical practice, along with Yintang. Probably between the two in the centre of the head (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).
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 Niwangong Du-20 and Mingtang Du-23. 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 the initial return of Yin and is associated with the Earthly Branch of Wu, 11 am - 1 pm, and the Heart. This would suggest an association with the Heart and Kidney axis which runs in a straight North-South direction.
Based on the Hexagram attributions of the Antique Points, this would correspond to Jueyinshu Bl-14 or Sanjiaoshu Bl-22 which share the Hexagram Gou (Encountering, ䷫), along with the Earthly Branch of the Heart. Its connection with the Ministerial Fire Shu points and Heart further suggest the Heart and Kidney Axis, with the Pericardium taking excess Heat from the Heart by virtue of its point being just above the back Shu of the Heart Xinshu Bl-15 and transmitting excess Heat that rises from this point via the waterways to the San Jiao Shu, where water flows down to the Kidney Shu Shenshu Bl-23 to be eliminated through the Bladder.
Another consideration of these points is that the Pericardium is the Jueyin pair of the Liver which houses the Hun, that is said to rise upwards and leave the body after death to ascend to the heavens, or in Neidan practice to leave the body of the practitioner while still alive, to travel the world or experience spiritual visions.
The Reflection line (Fanshe Xian 反射線), also called the Central Vessel Line (Zhongmai Xian 中脈線), is an internal line used in inner cultivation arts (Neigong Shu 內功術) that connects this point with Huiyin Ren-1. It is the body's central meridian (Ziwu Xian 子午線) and associated with the Chong Mai in medicine (Wang, 2019, Daoist Internal Mastery ).
One of the points in the External Dragons protocol in five element acupuncture, along with Dazhu Bl-11, Shenshu Bl-23 and Pucan Bl-61, for eliminating a blockage between the therapist and patient, or a disconnection from themselves, with the additional presence of external symptoms or trauma.
Jeffrey Yuen (2005, 3 Spirits & 7 Souls) places this point along with Fengfu Du-16 and Yintang as the three points where the three spirits reside: Shen, Hun and Po in the Jing Shen Shi Jie (world of Jing and Shen). Baihui Du-20
As the highest and most Yang, plus it's connection to the Liver channel and being opposite the "Pomen" (the anus where the Po leaves the body at the death while the Hun rises to Heaven), this point most likely represents the Hun. It's name is also said to derive from the fact that once a year all the internal spirits meet at this point.
This point is also indicated in problems with the Fourth Level of Manifestation of the Soul, or the Anahata chakra, concerned with the evolution of the soul, creation, "mind becoming matter" and the ability to turn ideas into actions that have consequences. This manifests in hopelessness, cynicism and inability to see reality as illusion. The other points in this set are Huiyin Ren-1 or Yinjiao Ren-7 and Huiyang Bl-35 (Yuen, 2005, 3 Spirits & 7 Souls).
In Sufism this level would relate to the Valley of Independence or Detachment described by Attar in the Conference of the Birds as:
"Seven oceans here in one breath turn into a pool
Seven burning globes turn here to a fire ball, the whole;
If a part or the whole system perish here
It seems that a straw is lost in the sphere ..."
Here the mystic feels free of worldly concerns as they are all simply a drop in the ocean that God.
Like the other even (Yin) sets there is one point representing Yang (Baihui Du-1), one representing Yin (Huiyin Ren-1) and one that unifies them in the lower Dan Tian (Huiyang Bl-35). This time the polarity is even more extreme but are also all Hui meeting points, suggesting their distance seeming even more extreme as their impending unification approaches.
This is also one of the points in the 3 Treasures treatment along with Shanzhong Ren-17 and Yongquan Kid-1.
The alchemist Ge Hong used moxa on these points for exorcism of ghosts ("Gui") with Baihui Du-20 especially indicated for nightmares of being abusive (ibid.).
This point along with Qianding Du-21, Xinhui Du-22, Shangxing Du-23, Shenting Du-24 and Yintang connect with the frontal brain concerned with differentiation of experiences and is associated with the Liver, Pericardium and Yang channels (Yuen, 1995, The Curious Organs, taken from class notes by Avi Magidoff).
In Tung acupuncture this point is called Zheng Hui, Correct Meeting (1010.01) with a lot of the same indications of regulating Yang, both calming excess and raising deficiency (Chu, 2015).
Two other Tung points, Qian Hui (1010.05), Anterior Meeting, 1 cun anterior which overlaps with Qianding Du-21 and Hou Hui (1010.06), Posterior Meeting, 1 cun posterior to this point which overlaps with Houding Du-19. Both are indicated for headache and dizziness with Qian Hue also for unconsciousness, blurry vision and nerve degeneration and Hou Hui for lumbar and coccyx pain and Liver Wind signs like hemiplegia and aphasia (Chu, 2015).
Four further points to the diagonals called Zhou Kun (1010.03), Prefecture Elder, and Zhou Lun (1010.04), Prefecture Mountain, are located 1.3 cun lateral and 1.5 cun posterior and anterior to this point, overlapping with Luoque Bl-8 and Chengguang Bl-6 or Tongtian Bl-7. They are indicated for hemiplegia, asthma, fatigue and weakness of the limbs (eLotus, 2022).
In scalp acupuncture this point would correspond to the sensory area of the brain (Hao, 2015, The Treatment of Pain Through Chinese Scalp Acupuncture).
This point connects with the Gall Bladder channel and along which are located points that affect associated Zangfu, Primary Channels and Extraordinary Vessels that I refer to as "head-Shu" points. This point is therefore an obvious candidate for a head-Shu for the Du Mai.
The seven star points (Baihui Du-20, Binao LI-14, Tianchuang SI-16 and Huantiao LI-14) take energy in from the outside. They are used in Qigong stances as Qi input points (Montaigue, Dim Mak Locations, Taijiworld.com).
Among the Du Mai points of the head, as the highest, most Yang point, and its indications for disorders of the Shen and raising Yang, this point has a particular association with the Sovereign Fire element, Heart and Small Intestine Zangfu and their respective the Taiyang and Shaoyin Divisions.
The Illustration of Time also ascribed the hexagram ䷫ Gou and hour of 11 am - 1 pm which is the Earthly branch of Wu associated with the Heart.
Along with the other associations given, this means that the sovereign is surrounded by his Minister and Envoy who sits in front (Pericardium, Qianding Du-21), his General to the rear (Liver, Houding Du-19), and his chancellor and mentor to either side (Lung, Tongtian Bl-7). Together these form Sishencong which is akin to the inner sactum of the Forbidden City. The other points related to these Zang represent their influence spreading out among the empire.
Two circles relating to Water and Earth are also present on the scalp and represent the building blocks of the empire. A circle of the Earth and Spleen can be found by connecting these points: Naohu Du-17, Chengguang Bl-6 and Zhengying GB-17. The Spleen the minister of remonstration, preventing harm from entering or leaving the inner circle. In this sense it serves as the barrier between the inner and outer empire, like the walls of the Forbidden City. It also acts as the minister for agriculture and grain storage, upon which the empire is built. This rests on top of another circle that supports the entire skull formed by the main Water points: Fengfu Du-16, Tianzhu Bl-10 and Wangu GB-12. These represent the technical operations and management of waterways upon which agriculture is dependent, and so ultimately provides the basis upon whole empire rests.
Avicenna describes cupping at this point in his treatise On Cupping:
"Cupping on the occiput and the top of the head is beneficial in mental confusion and dizziness, and it is said that it slows down the advancement of hair greying; however it should be checked because it varies among different bodies and in most cases it accelerates it. It is also beneficial in eye diseases, which is where it is most effective since it helps in the recovery from trachoma and pustules; however its side effects include senility, loss of memory, mental confusion, and some chronic diseases, and it is harmful to people with glaucoma unless used at the proper time." (Aspects of Treatment According to General Diseases, 22nd section in Abu-Asab, Amri & Micozzi, 2013, Avicenna's Medicine)
In Tibetan medicine this point is used for Golden Needle Therapy where a 24 carat gold needle is inserted for migraines related to mLung and Bad-Kan and nerve disorders. It is the only point punctured in this fashion in Tibetan medicine.
It may also be treated with burnt cones of edelweiss (Trah-wah) flowers on crushed garlic for vertigo and mLung disorders (Bradley, 2000: Principles of Tibetan Medicine).
This point is also one of the "Six Wind Points" which can be stimulated with warmth from oils, hands, compresses or hot stones to treat disorders of Wind, seen in Tibetan medicine as problems of anxiety, insomnia, nervousness, mood swings, irritability, stiffness, memory loss, and trembling as well as discomfort and pain in the lower back, hips and joints. The other Wind Points are Dazhui Du-14, Tiantu Ren-22, Shanzhong Ren-17, Laogong Pc-8 and Yongquan Kid-1 (Tibet House US, https://tibethouse.us/stress-tibetan-medicine/, Accessed 18th May 2019).
In the Vedic tradition the Sahasrara Chakra would be located at this point.
In Ayurvedic medicine:
Adhipati marma point
Size: 1/2 angula (cun)
Structure: Joint
Effect of Injury: Fatal (sadhyapranahar marma)
(Harish Johari, 1996, Ayurvedic Massage, Sanatan Society; Anupama Bhattacharya, n.d. Marma Shastra).
Death is caused due to fire present in the point (agneyabhuta) (Sieler, 2015, Lethal Spots, Vital Secrets, p.32).
Lad and Durve (2008) in Marma Points of Ayurveda call this point Murdhni or Adhipati and associate it directly with Prana Vayu, Sadhaka Pitta and Tapaka Kapha, and indirectly with Apana Vayu, Udana Vayu and Vyan Vayu.
They give the following actions:
- Regularizes prana, synchronises prana and apana vayu
- Enhances cerebral circulation and circulation of cerebral spinal fluid
- Restores consciousness
- Treats sensory and motor dysfunction, aids in coordination
- Facilitates optimal functioning of pituitary and pineal gland, regulates hormone secretions
- Regulates frontal lobe activity
- Stimulates memory, attention and concentration
- Relieves headaches
- Calms mind, balances emotions
In Thai massage:
Acupressure point along sen line of head running the base of the occiput Fengfu Du-16 to the glabella, Yintang where it branches to the to nostrils, Yingxiang L.I. 20.
Indicated for erectile dysfunction, fatigue, headache, hypertension, infertility, loss of libido, menstruation difficulties, PMS, reproductive system ailments and stress.
(Salguero & Roylance, 2011, Encyclopedia of Thai Massage).
In the Unani Islamic medical practice of Hijama this point is known as Yafookh.
It was "reported by Abdullah bin bujainah razi allaho anh that prophet Muhammad Sallallahoo Alaihi Wa Sallam took hijama on the centre of his head (yafookh) and he was in Ehraam while his journey to Makkah (Name of the place where they stopped is mentioned as lahyi jamal)."
Kahn, 2019, http://hijamacups.com/sunnah-points/. Accessed 12 May 2019.
In the Qabalah this point would be the location of Kether, the Crown (Farrow, 2007, The Psychology of the Body).
The trinity of this point, Yintang and Fengfu Du-16 representing the Shen, Hun and Po (above) could be read as the upper trinity of Sephiroth in the tree of life.
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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