中樞 : Zhongshu : Central Pivot

Location Guides:

Classifications:

Master Tung's Five Mountain Ranges

Meetings:

Meeting of Governing Vessel with Strength line (Zhuangli Xian 壯力線)

Location:

On the midline of the back, in the depression below the spinous process of the tenth thoracic vertebra (T10).

Needling:

Oblique superior insertion 0.5 - 1 cun

Warnings:

The spinal canal lies between 1.25 and 1.75 cun deep to the skin surface, varying according to body build. According to the Illustrated Supplement to the Classic of Categories this point is contraindicated to moxibustion.

TCM Actions:

Benefits the spine
Benefits the Middle Jiao

TCM Indications:

• Pain of the lumbar region and back.
  
• Abdominal fullness, no desire to eat, jaundice, amenorrhoea.

I Ching Hexagram:

䷊ Tai 泰 Peace

Its rising and falling hexagram attribution is shared by Jiuwei Ren-15, the front Mu point of the Ren Mai.

Hexagram attributions are my own with an explanation given in the glossary.

Neuroanatomy:

Superficial Innervation: Medial branches of dorsal rami of T10

Dermatome Segment: T10

Martial Applications & Effects of Injury:

See Montaigue, Dim Mak Locations, Taijiworld.com for explanation of effects.

This is one of the eight striking points in Northern Praying Mantis Kung Fu. These are the nonfatal areas on an attacker's body that can be struck when just defending or wanting to defeat an attacker. Described as "The point on the center of the back" although the diagram shows it much higher, around Du-8 or Du-9 (Olson, 2010, The Complete Guide to Northern Praying Mantis Kung Fu). Wong Honfan (1946) simply says "[the sutures of] the spine" implying all the Du points from Du-3 to Du-14 (Ravenswood Academy, 2020, The Eight Forbidden Strikes of Praying Mantis Fist). However Zhongwu Sports considers it to be at the base of the scapula, at Bl-46 (Zhongwu Sports, 2018, Chinese martial arts "eight hits and eight don't hits"). Arguably this makes most sense as damage to the spine will lead to severe disability or death so hardly seems appropriate for non-lethal situations. The literal translation of "Beihou Gu Feng" is "back bone sutures" and not one if the usual terms for spine such as "Ji" so most likely indicates any of the joins where the ribs connect to the spine or where the scapula is anchored.

Notes:

The Strength line (Zhuangli Xian 壯力線) is an internal line used in inner cultivation arts (Neigong Shu 內功術) that connects the xiphoid process at Jiuwei Ren-15 or Zhongting Ren-16 with T11 at this point or Jizhong Du-6. It is used to strengthen the tendons in the body and used more in the hard, external forms of Qigong and martial arts (Wang, 2019, Daoist Internal Mastery ).

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 "Mystic Pivot" is not given a precise location or standard acupuncture point name but this point does contain the word "Pivot" and is at the appropriate location, directly opposite the gate at Ren-12, and midway between the gates at Du-4 and Du-10. In terms of names, Du-5 is a better choice, being called Xuanshu, which is a homonym for 玄樞 "Mysterious Pivot" but its location is so close to the gate at Du-4 that this attribution is questionable.

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 Xuanshu Du-5 or Zhongshu Du-7 and Lingtai Du-10 or Shendao Du-11.

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 advance of Yang and is associated with the Earthly Branch of Yin, 3 - 5 am, and the Lung. This places Metal in the East and may have some bearing on the alchemical practice of extracting White Lead (True Yang) from Black Lead (Water), as a reference to returning to the prenatal cycle. This is further suggested by the fact that this hexagram is exactly equivalent in its composition to Lesser Yin (⚍).

Based on the Hexagram attributions of the Antique Points, this would correspond to Jiuwei Ren-15 which shares the Hexagram Tai (Advance, ䷊). Its association with the Earthly Branch of the Lung strengthens this association with the area under the diaphragm. This connection with the Luo of the Ren Mai connects it to the Uterus Vessel, the Bao Mai, which is of utmost importance in Neidan practice for the formation of the Spiritual Embryo. Its association with the Earthly Branch of the Lung which represents spring and new birth strengthens this association. Along with Shanzhong Ren-17, which is its complementary opposite ䷋, these two represent the process of forming the Spiritual Embryo in the centre out of the purified Yin and Yang. This point particularly emphasises their mingling due to Yang being below Yin, while Shanzhong Ren-17, represented by ䷋ suggests the earlier step of their separation.

This point is also on the 3rd trajectory of the Chong mai connecting the Chong with the Du for Invigorating Yang in cases of Bi Obstruction due to Blood Stagnation (Yuen, 2005, The Extraordinary Vessels).

From Yuen's school, this point along with Shuifen Ren-9, relate to the Fifth Level of Manifestation of the Soul (Po).

The fifth Po is connected to higher age and the Heart - Liver dynamic, honor and responsibility. In this sense it is connected with the third Po as both are about judgement but this is about self-judgement while the third Po is about judgement of and from others. It is the synthesis of the previous evolutions of the Po and is the beginning of the evolution of the Po-Hun into Shen. Obstruction at this level manifests as inability to one's situation and take responsibility for it. It tends towards symptoms of Yang in the upper body.

Treatment typically involves the Po Activation points Changqiang Du-1 and Jiuwei Ren-15 which are the Luo of the Ren and Du channels, accessing emotion at the level of the Jing, followed by the points associated with the particular level of blockage.

Berardinis & Navarra (2017). The succession of Po in the ladder of life. https://www.acupuncturesida.com/The-succession-of-Po-in-the-ladder-of-life.aspx

In Master Tung's system this point is one of the five mountain ranges (Wu Ling). They consist of five sets of points in three lines representing the phases of the Wu Xing in a series of lines:

The first set is along the midline, below each vertebrae from T2 to T11. From T2 to T8 relate to Fire, T9 to T11 relate to Earth.
The second set is 3 cun from the midline. from T2 to T9. From T2 to T6 relate to Metal, T7 to T9 relate to Wood.
The third set is 6 cun from the midline from T2 to T8. From T2 to T4 relate to Metal, T5 to T8 relate to Wood.

They are indicated for fever, common cold, hypertension, headache, lumbar pain, numbness of the hands and feet, hemiplegia, acute stomachache, vomiting or acute enteritis by releasing heat, wind and stagnation from the organs relating to their phase and treated with a pricking method to release a drop of blood (McCann, 2014, Pricking the Vessels).

This sort of technique may make greater sense than regular needles as shallow depth without retention may be safer over the spine and lungs.

The star Thuban is known as the "Right Pivot" (右樞 Youshu) in Chinese astrology. From 3942 - 1793 BC, throughout the legendary emperors reign, the neotlithic Majiayao culture when acupuncture theories were developed (3300 - 2000 BC; Turk, 2015) and the Xia Dynasty (approx 2200-1600 BC), this would have been the Pole Star, making it likely that it would have a name like Central Pivot until it was displaced by κ-Draconis (少尉 Shaowei, "Second Lieutenant"). However, due to this star being too dim, the position of Pole Star was given to Kochab (帝星 Huang Xing, "Emperor Star").

In Tibetan medicine:
Edelweiss flowers are burnt in cones like moxa over crushed garlic at this point as a spleen point to relieve gas formation, heaviness of the body and heavy sleep (Bradley, 2000: Principles of Tibetan Medicine)

Reference Notes:

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