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Location Guides: |
Sun Si-miao Ghost point (4th trinity)
One of the "59 piercings" for clearing Heat in Su Wen Ch. 61
At the top of the head on the midline, 1 cun posterior to the anterior hairline and 0.5 cun posterior to Shenting Du-24. Can also be seen as midway between Baihui Du-20 and the glabella.
Transverse insertion 0.5 - 1 cun
Several classical texts warn that excessive moxibustion at this point will raise the yang and lead to lack of clarity of vision (Deadman et al, 2001).
"It is needled to a depth of three fen, (the needle) is retained for a duration of six exhalations, and it is moxaed with five cones" (Huangfu Mi 皇甫謐, 3rd Century, Zhenjiu Jiayi Jing 針灸甲乙經).
Benefits the nose and eyes
Eliminates Wind, benefits the head and dispels swelling
Calms the Shen
Its rising and falling hexagram attribution is shared by the points Pishu Bl-20 and Weishu Bl-21, the Back-Shu points of Earth.
Hexagram attributions are my own with an explanation given in the glossary.
Superficial Innervation: Ophthalamic branch of trigeminal nerve (CN V1)
Dermatome Segment: CN V1 ophthalamic branch of trigeminal
This is not generally a point that is struck as it is where the skull is thickest. Hence, its main martial application is to be area used to strike with in a headbutt and aimed at softer structures like the eyes, cheeks, temples, nose, mouth or jaw (Kesting, 2019).
See Montaigue, Dim Mak Locations, Taijiworld.com for explanation of effects.
Mainly used for disorders of the nose and eyes.
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 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 set of "59 Piercings but includes 3 points 1 cun above the hairline and 3 fen to either side which would be to either side of this point if the hairline implied is the anterior hairline.
Ling Shu Ch. 24, On Counterflow Diseases, seems to employs the 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.
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 Mingtang Du-23 and Shanzhong Ren-17, crossing the Upper Magpie Bridge (上鵲橋, Shang Que Qiao) where the Du and Ren Mai meet in the mouth.
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 retreat of Yang as Yin begins to take hold and is associated with the Earthly Branch of Wei, 1 - 3 pm, and the Small Intestine. This suggests a role in the separation of the Clear from the Turbid and combined with the use of this point as a Ghost Point, it suggests a function of clearing malevolent influences affecting the Shen, including those of ghosts and the Po soul.
Based on the Hexagram attributions of the Antique Points, this would correspond to Pishu Bl-20 or Weishu Bl-21 which share the Hexagram Dun (Retreating, ䷠) along with the Earthly Branch of the Small Intestine. These suggest roles in clouded mental acuity (Spleen Shu, by assisting the raising of Spleen Yang), clearing Phlegm-Heat causing mental disorders (Stomach Shu, pacifying Dian Kuang and Yangming Syndromes) and draining Heat from the Heart to calm the Shen (through the Small Intestine's Five Element connection to the Heart and Six Division connection the Bladder), all pathologies related to possession and the Po in some schools of Chinese medicine. The fact that his hexagram is called "retreating" and shares the same composition ☴, the trigram for Wind, whose property is "penetrating," suggests an invasion of Yin (ghosts or malevolent spirits) from which Yang (the Shen) is retreating.
Ghost Points:
The fourth trinity of Ghost Points, relates to the separation of Heaven and Earth. It consists of this point, Quchi LI-11, Huiyin Ren-1 and Huiqian or Yintang and is concerned with self-destructive behaviour, self-harm and attempts at suicide.
This point's actions to open the portals to the senses reflects its ability to treat psychosomatic sensory loss. It is also classically indicated to stop bleeding caused by self harm. This point is generally bled with plum blossom needling (Yuen, 2005, 3 Spirits & 7 Souls).
In the separation of Heaven and Earth, this point represents Heaven as the uppermost of the ghost points. In the Twelve Branches the ghost points follow a cycle from top to bottom with this point representing Zi, 子 and the Gallbladder channel (Ayal, 2021, The 13 Ghost Points 十三鬼穴).
Ge Hong (4th century) relates a cure for sexual possession of a woman due to having intercourse with a malignant spirit. The symptoms include talking and laughing to herself, depression and delirium.
The cure involves a ritual and acupuncture. First the master conceals 5 needles in his hair and sets up a vessel full of water with three strips of red cloth placed over the top and a sword laid flat over the top. Next, he calls out the patient's name. She will try to run but must not be allowed to leave. Then, he takes a mouthful of water and sprays it over her, glaring furiously. After repeating this three times he wipes the water from her face and snaps his fingers above her forehead by the hairline and asks her if she wants to be cured. She will not answer until doing this twice, snapping the fingers 7 times each.
Then insert a needle at Renzhong Du-26, at Jiache St-6, this point and Yintang. Cross examine her thoroughly and she will gradually regain consciousness and the possession will come to an end.
Strickmann, M. (2002), Chinese Magical Medicine, p. 242. Stanford University Press.
This point along with Baihui Du-20, Qianding Du-21, Xinhui Du-22, 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).
Among the Du Mai points of the head, this point has a particular association with the nose, and hence the Metal element and Lung/Large Intestine Zangfu and Taiyang Division.
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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