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What is an
Acu-moxa Point?
Abstract
The word point conveys an inaccurate image of the sites on the body where acupuncture and moxibustion are
applied. This image can be developed more fully by understanding the use of the Chinese term, xu, in fengshui. By
comparing the terrain of the body to that of the earth and examining the meaning of the point names, it is possible
to move beyond the one dimensional concept of the term point.
Lost in translation
The word point in English is not a translation of xu,
, the Chinese word used for a place on the body
where acupuncture and moxibustion treatment can
be applied. Early European translators lacked the
understanding required to truly appreciate the concept
of xu. Thus, in the search for a suitable translation,
they settled for an English meaning that made sense
to them. Unfortunately, the choice of point was a
misconception, and it is one that continues to mislead
practitioners in the West today.
Why is the term point so inappropriate? A point
is one dimensional. Websters Universal College
Dictionary says it is Something that has position,
but not extension, as the intersection of two lines.
In comparison, the Han dynasty etymological
dictionary, Shuowen Jiezi, gives the original meaning
of xu as an earthen chamber.1 In Chinese, the word
xu has two distinct meanings: it is the technical term
for a point used in acupuncture or the martial arts,
but more generally it is dened as a hole, cave, den,
lair or nest (Zhang, 1992 and Mathews, 1943); all
clearly possessing three dimensional properties and
reecting the fact that acu-moxa points are usually
found in depressions or crevices between bones or
sinews, and as such, have length, width and depth.
The term point, therefore, does not truly reect
the complex, three dimensional image of xu.
Neither does the word point reect the idea of a place
through which something passes, like other Chinese
terms such as shu or xu do. Shu, also a term for
an acupuncture point, is a place on the body where
something is transported. Xu do literally means a
hole or cave that is a pathway. The word point lacks
any of this imagery.
The atness and lack of movement of the term
point is echoed in the word meridian, often used
to translate jing, . Meridians are imaginary northsouth lines of longitude drawn on maps. They have
no reality and take up no space. The image invoked
By: Lorraine
Wilcox
Keywords:
point,
acu-moxa
point, xu,
fengshui.
Hegu L.I.-4
Figure 1
Figure 2
True Dragon9
Xu Bulls eye11
Sand Surrounding13
Sand is a term used in fengshui to indicate the hills
or mountains that almost encircle the xu and act as a
wind-screen so that qi can collect at the site and not be
scattered by wind (gure 1).
As the Burial Classic says, When qi rides the wind,
it is scattered. This is why there must be mountains
around the site to screen the wind. This is of primary
importance.
In the body, sand is represented by the bones and
sometimes by the tendons and muscles. For instance
Hegu L.I.-4 (gure 2) or Taichong LIV-3. These major
points are located in forks between two bones. The
qi owing in the channel is guided by the bones like
a river is guided by its banks. When the qi arrives
between this sand, it is well protected from scattering
and can form a deep pool in the esh.
Figure 1: Sand
Surrounding
- The location
of a xu in
fengshui.
Figure 2: The
location of
Hegu L.I.-4.
Water Embracing14
Water refers to locating the site in the vicinity of a stream,
pond, river or even the ocean. If there is curving water
slowly owing by, or there is a place where water collects
in front of the site, sheng qi condenses at the location
and cannot leak out. The Burial Classic says, When qi
encounters water, it is retained. When sheng qi meets
water it immediately concentrates. Water gathers qi and is
also of primary importance.
Here the water represents a place where qi can pool.
In the body, this is analogous to an area where there is
adequate esh to hold a pool of qi. Even though Hegu
L.I.-4 and Zhongzhu SJ-3 are both found between two
metacarpal bones, Hegu L.I.-4 is a more important point
because it has the larger pool of esh. The bones guide
and protect the qi, but the esh retains the qi.
The author of Explaining Fengshui for You sums up the
process of locating the xu in this way: First enter the
mountains and look for the dragon, which is located
where the mountain range meanders for long distances,
rising and falling. Explore the mountain vein brimming
with sheng qi. Next, follow the path of this mountain vein,
seeking its resting place; the mountain veins resting place
is frequently where a budding xu condenses sheng qi.
It is said that historically, a yin house fengshui master
would stand at the top of a slope where he felt the dragon
vein began. Then he would run down the hill until a
hollow place in the land slowed him down or stopped
him. Upon arriving in this place, he would check for the
other characteristics of a xu (Skinner 1982, p.37-8). This
process is similar to locating a point by running the ngers
up and down a channel until they palpate a depression
between the bones and esh.
The passage continues, However, after nding a
resting place of the mountain vein, you must still take a
look at the nearby terrain of sand and water. If it has sand
surrounding and water embracing, then it indicates that
there is an auspicious xu with sheng qi condensing in
the vicinity. However, if there is sand ying and water
leaving, then it indicates that the place is unable to
condense and concentrate sheng qi. Therefore, it certainly
cannot have an auspicious xu concealed in its midst.
Point names
It is possible to conrm the validity of the xu criteria by
examining the origin of point names. Zhang Jiebin said,
The rst sages selected acu-moxa point names by their
meaning. All the names have their reason. When you use
the points based on analogy, all their activities become
apparent.15 His premise is that ancient sages wisely
Conclusion
Two common geographic features found in point names
are ravine (xi) and valley (gu). Points with the image of
ravine include Houxi SI-3, Taixi KID-3 and Yangxi L.I.-5;
points using valley include Hegu L.I.-4, Rangu KID-2 and
Xiangu ST-43. Chapter 58 of Elementary Questions (suwen)
discusses the ow of qi through ravines and valleys
found in the divisions of the esh. Ming dynasty doctor
and author, Zhang Jiebin commented,17 When ravines and
valleys are located in heaven and on earth, they allow wind
and water18 to pass through. When they are located in the
human body, they allow qi and blood to pass through.
With such rich imagery and deep meaning, why do we
continue to use words that are best suited to describing
dots or lines on a piece of paper? Shouldnt we look for a
better word than point?
The description of the methods used in nding the xu
in fengshui contains wonderful imagery for the process
of locating acu-moxa points and serves to illustrate the
inadequacy of the term point. The topography of the
body has striking similarities to the terrain of the land,
and an appreciation of the guiding principles of fengshui
can help expand the understanding of what an acu-moxa
point actually is. If the human body is a small heaven
and earth, then seeing the valleys, ravines, mountains and rivers
on it can only increase our ability to regulate the ow of qi with
our needles and cones of moxibustion.
References
Cheng, Xinnong. 1964. Chinese
Acupuncture And Moxibustion.
Beijing: Peoples Health Publishing
House. (page 149).
Harper, Donald. 1998. Early Chinese
Medical Literature: the Mawangdui
Medical Manuscripts. London:
Kegan Paul International.
Hermit who Disperses Wisdom
(shizhi shanren), (1984). Explaining
Fengshui for You (wei ni jie fengshui).
Taibei: Golden Orchid Cultural
Publishers. (pages 57-59, 96).
Huangfu, Mi. 1993; The Systematic
Classic Of Acupuncture And
Moxibustion. Trans. Yang, S.Z. and
Chace, C. Boulder, CO: Blue Poppy
Press. (page xix,n5).
Li, J. W. 1995. Great Dictionary of Chinese
Medicine. Beijing: Peoples Health
Publishing House. (page 913).
Liu, Frank and Mau, Liuyan. 1980.
Chinese Medical Terminology. Hong
Kong: The Commercial Press, Ltd.
(page 31-33).
Zhang, F.J. 1992. Far East ChineseEnglish dictionary. Taibei: The Far
East Book Company, LTD. (page
996).
Notes
3
4
Long zhen.
10 Shan mai.
11 Xue di.
12 Jie xue.
13 Sha huan.
14 Shui bao.