 |
Location Guides: |
Binding point of the foot Taiyin Sinews
Meeting of Conception Vessel with Destiny Cultivation Line (Xiuming Xian 修命線)
On the midline of the lower abdomen, 1.5 cun inferior to the umbilicus and 3.5 cun superior to the pubic symphysis.
Perpendicular insertion 0.8 - 1.5 cun
Deep needling may penetrate the peritoneal cavity. No deep needling in pregnancy, or perpendicular needling in advanced pregnancy.
"It is needled to a depth of one cun and twofen and moxaed with five cones" (Huangfu Mi 皇甫謐, 3rd Century, Zhenjiu Jiayi Jing 針灸甲乙經).
Fosters Original Qi
Tonifies Qi
Tonifies the Kidneys and fortifies Yang
Rescues collapse of Yang
Regulates Qi and harmonises Blood
Its rising and falling hexagram attribution is shared by Huiyin Ren-1.
Hexagram attributions are my own with an explanation given in the glossary.
Superficial Innervation: Anterior cutaneous thoracic nerves from T11 or T12
Dermatome Segment: T11, T12
In seizing martial arts (Qin Na) this point is a cavity striking point (Da Xue 打穴) which is struck with the heel or knee causing possible death due to the destruction of the lower Dan Tian (Yang, 1995, Tai Chi Chin Na; Yang, 2004, Analysis of Shaolin Chin Na, 2nd Edition).
Listed in the Wu Bei Zhi 武備志 (Treatise on Armament Technology) by Mao Yuanyi 茅元儀 (1621), Article 9: Twelve-Hour (Shichen 時辰) Vital Points Revealed as the vital point associated with the Wei 未 Ram (1 - 3 pm) and the Small Intestine meridian (McCarthy, 2016, Bubishi: The Classic Manual of Combat).
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 points in the lower and middle abdomen" with the diagram showing them at this point and Ren-4 (Olson, 2010, The Complete Guide to Northern Praying Mantis Kung Fu). Wong Honfan (1946) describes it as "the pelvic bone" suggesting Ren-2 (Ravenswood Academy, 2020, The Eight Forbidden Strikes of Praying Mantis Fist).
Equal to Guanyuan Ren-4 for tonifying the Kidneys but has a stronger effect on nourishing Qi and Yang rather than blood or Yin. Both points share the name of Dantian referring to the lower energy centre.
The lower Dantian or cinnabar field is located in medical texts at 1.3 inches below the navel which would indicate this point but alchemical texts describe this as 1.3 inches behind the navel, i.e. behind Ren-8 (Wang Mu, 2011, Foundations of Internal Alchemy)
Ling Shu Ch. 1, On the Nine Needles and the Twelve Origins, describes this point as the origin of the 肓 Huang. Unschuld translates this as "Skinny Membrane" to contrast against the "Fatty Membrane (膏 Gao)" mentioned in the line before, but it generally refers to the area between the heart and diaphragm that was traditionally thought to be unreachable by medicine.
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 and 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 this point governs the region between Qihai Ren-6 and Huiyin Ren-1, whereupon it must cross the Lower Magpie Bridge (下鵲橋, Xia Que Qiao) at the anus, to Changqiang Du-1.
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 complete dominance of Yin and its receptive nature being ready to receive the return of Yang. It is associated with the Earthly Branch of Hai, 9 - 11 pm, and the San Jiao which the Su Wen ch. 8 describes as the "origin of waterways". This hexagram is exactly equivalent in its composition to Greater Yin (⚏).
Based on the Hexagram attributions of the Antique Points, this would correspond to Huiyin Ren-1 which shares the Hexagram Kun (Responding, ䷁). As the Yin of Yin, and the hour of the Sanjiao, which Su Wen 8 describes as "the origin of the waterways," this would relate to the Kidney Yin. In terms of Neidan, this would represent water, which is a common theme in the Dao De Jing to describe the Dao and so, the practitioner "becoming like water" and the final stage in the practitioner's return.
The Destiny Cultivation line (Xiuming Xian 修命線) is an internal line used in inner cultivation arts (Neigong Shu 內功術) that connects this point with the sacrum (Wang, 2019, Daoist Internal Mastery ).
From Yuen's school, this point along with Zhiyang Du-9, relate to the Seventh Level of Manifestation of the Soul (Po).
The seventh Po is related to the Shen, spiritual awareness, the wisdom of age, the abandonment of the experiential world in favour of spiritual cultivation and completion.
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 Thai massage:
Main acupressure point of the Nantakawat sen lines which run from the navel Shenque Ren-8 to the excretion organs, the anus and urethra (Salguero & Roylance, 2011, Encyclopedia of Thai Massage).
In the Qabalah this point would be the location of Netzach, Eternity (Farrow, 2007, The Psychology of the Body). Shenque Ren-8 could also be a valid consideration.
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
90 Deane Croft Road,
Eascote, Pinner, Greater London. HA5 1SP
Tel/WhatsApp: +44 (0) 7946 174 829
Email: steve@steve-woodley.co.uk
