Traditional

The Concept of Qi（氣）

The concept of Qi (sometimes spelled "Chi", pronounced "chee") is fundamental to traditional Chinese medical thought. Qi is the vital energy that gives life to all living matter. There is nothing comparable in allopathic (conventional Western) medicine. While human physiology in allopathic medicine is organized according to specialized function, Chinese medicine is more concerned with the dynamics of the interrelationships, especially the patterns of vital energy.

More about Qi
"There is no place that Qi is not."
~ The Nei Jing - The Yellow Emperor's Classic of Internal Medicine; circa 200 BC

The meaning of Qi (Chee) in Chinese medicine is very difficult to translate. In the West, it is often interpreted in simplified form as "life-force" and associated with such definitions as energy.
One of the reasons it is so difficult to translate correctly lies in the fact that Qi can mean and be different things in different circumstances at different times.

This is best explained by understanding the Chinese character for the word Qi:
The symbol for Qi（氣）is made up of two characters:
气： symbolizes 'steam' or 'vapor' and
米： represents 'rice'.

This brings the image of "a steam raising over the bowl of rise" so frequently used by Tai Chi instructors and Chi Gong masters, which they ask their students to visualize. (It is surprisingly close to "a pie from the oven": the commonly used metaphor adopted in western professional sport to describe an athlete's peak of the psycho-physical condition and performance.)

This illustrates that Qi can be both ethereal like vapor and dense or solid like rice.

Thus in Chinese medicine Qi often refers to the functional activity of the internal organs as well as such definitions as life-force or energy (these are symbolised by the "steam" aspect of the Chinese character for Qi). It can also refer to the more material aspects of the body such as the nutrition we receive from food and the oxygen we receive from air (these in comparison are more symbolized by the "uncooked rice" aspect of the Chinese character for Qi).

The functions of Qi
The main functions of Qi are generally defined as:

Impulsing: the growth and development of the body,
Warming: the maintaining of appropriate body heat,
Defending: against stresses and pathogens,
Controlling: the Blood and Body fluids,
Transforming: metabolizing Qi, Blood and Body fluids.

The forms of Qi
Although the Western medical model does not recognize Qi concept, it is possible to view this ancient Chinese tradition through contemporary eyes.

For example, consider the three principal Forms of Qi:

Yuan Qi = Original Energy
It is one's inherited vitality or constitutional charge.
The precursor of all other Qi activity in the body expressed through growth, development, reproduction, transformation and senescence
It is the genetic component, what we know today as the DNA
Wei Qi = Defensive Energy
It is the energy that protects the body from pathogens (viral, bacterial or toxins) and from harmful environment
It is what we call today the immune system
Zhon Qi = Nourishing Energy
It refers to the circulatory system where the heart is pumping the blood to the rest of the body to deliver nourishment
It refers to the respiratory system where the blood absorbs oxygen from the lungs
It elude to the digestive system, where foods are converted to basic nutrients that can be absorbed into the blood stream

There is terminological inconsistency in the description of the forms of Qi that reflects discrepancy in the teachings of different schools of TCM (Traditional Chinese Medicine).

According to some sources, TCM defines the
Five Main Forms of Qi Energy:

Qi (Matter-Energy): The vital energy of every living organism and the source of all movement and change in the universe.
Xue (Blood): Not only the fluid that circulates in the vascular system, but also the Qi within that fluid that vitalizes its nourishing function as well as its flow. Qi and Xue have mutually interdependent functions.
Jing (Essence): The Essential energy of all living organisms which is derived both from the energy we inherit from our parents and from the energy we acquire in our daily lives, principally from air and food.
Shen (Spirit): The material/non-material mental-emotional-motivational aspect of consciousness that is stored in the Heart. (Heart is capitalized here to remind you that we are referring to the Chinese concept of Heart, not the Western, which views the organ as simply a pump.) The Chinese Heart has many other functions including the seat of the Shen. Other organs and organ systems are capitalized to further illustrate this distinction.
Jin Ye (Body Fluids): The functional secretions of the body, including tears, sweat, saliva, milk, mucus, hydrochloric acid and genital secretions. Jin are the lighter, purer and more yang fluids which, via the Lung, moisten and nourish the skin and muscles; Ye are the denser, more yin fluids which are processed in the Spleen and Stomach to moisten and nourish the Zang Fu (internal organs), bones, brain and orifices (mucus for sensory orifices and others).

Some other sources utilize different terminology:

Yuan Qi (Original Qi)
Gu Qi (Food Qi)
Zong Qi (Gathering Qi)
Zhen Qi (True Qi) that consists of

Ying Qi (Nutritive Qi) and Wei Qi (Protective Qi)

Zhong Qi (Central Qi)
Zheng Qi (Upright Qi)

Despite the terminological complexity, the fundamental concept of Qi presents the system that looks at the totality of our being in all aspects; the model of disease or illness is viewed as multi-factorial phenomenon.
This is an advanced system of thinking, given that this concept originated more than 2000 years ago.

Last updated: 14-July-2024

Yin & Yang（陰陽）

Yin and Yang are counter poles; they are each other's opposite in which life is searching for harmony and balance.

Health in this philosophy means balance between Yin and Yang. Illness means that one of the two is too strong or too weak.

More about Qi
"The principle of Yin and Yang is the foundation of the entire universe."
~ The Nei Jing - The Yellow Emperor's Classic of Internal Medicine; circa 200 BC

The meaning of Qi (Chee) in Chinese medicine is very difficult to translate. In the West, it is often interpreted in simplified form as "life-force" and associated with such definitions as energy.

Yin（陰）can alternatively mean shady side of a hill,
and sunny side of a hill for Yang（陽）.

These meanings demonstrate that they are two sides or aspects of the same entity.

Graphically this concept is expressed through the symbol "☯︎". (Read related article)

Yin represents everything that's descending, going inside, is dark and cool; it takes care of rest, nourishment, night, winter, water etc.
Yang ascends, goes from the inside towards the outside; it's warm, light, active, protecting, day, summer, fire etc.

Mathematical or digital expression of Yin and Yang can be presented as

Combining the two, we can split it into the four stages of Yin and Yang:

With addition of an extra line, the Eight Trigrams (八卦, pronounced "Ba Gua") are formed, illustrating transition and dynamic interrelation of Yin and Yang.

This brings us to the more accurate symbolic expression of Yin and Yang:

The Eight Trigrams are combined to form 64 hexagrams, whose permutations represent the continuous process of change in every aspect of nature symbolizing all possible phenomena of the Universe.
The first book that contains diagrams of the Eight Trigrams and 64 hexagrams, is the Yi Jing, Classic of Changes, which is dated as early as the time of Emperor Fu Xi (circa 1100 B.C.; the author remains unknown).

These diagrams form the foundation of traditional Chinese medical thought and the basic theories of acupuncture, the Yin-Yang theory and the theory of the five elements.

The five laws of Yin & Yang:

Opposition: Everything has two opposite aspects. Yin & Yang struggle with and control each other.
Inter-dependence: Yin & Yang define each other and therefore one cannot exist without the other. (If there is no down, which way is up?)
Mutual consumption & support: Yin & Yang each give of themselves to nourish the other.
Inter-transformation: Yin can become Yang and Yang can become Yin. In fact, this is inevitable if the growth of one or the other is uncontrolled.
Infinite subdivisibility: There is always an element of one in the other. Anything can be subdivided again and again.

Neither Yin nor Yang is good or bad (a common mistake!):

they are 2 opposites that are supplemental;
they are two aspects of the same entity;
they transit into and are dependent on each other;
disbalance between Yin and Yang is Illness, separation of them is death...

After a while Yin becomes Yang and Yang becomes Yin, like day becomes night, summer becomes winter and action becomes rest.

No matter what is the level of organization we refer to (from elementary particles to human beings and even up to galaxies), one of the fundamental laws of Nature is that of the permanent interaction between the two complementary forces, YIN(-) and YANG(+).

All the processes and phenomenons of Nature are the expression of the interaction of these two principles:

	YIN（陰）	YANG（陽）
Tendency	Extension, dilatation	Contraction
Position	Exterior	Interior
Direction	Downward	Upward
Temperature	Cold	Hot
Gender	Feminine	Masculine
Element	Water	Fire
Season	Cold, winter	Tropical, summer
Structure	Space, mass	Time, energy
Orientation	Centrifugal	Centripetal
Color	Violet, mauve	Red
Weight	Easy	Heavy
Atom	Electrons	Protons (nucleus)
Chemical element	Potassium, Calcium, Oxygen, Azoth, Sulfur, Phosphor, Silicon, Iron, Strontium, Lead, Aluminum, Cobalt, Molybdenum, Tin, Silver, Chlorine	Sodium, Hydrogen, Carbon, Magnesium, Arsenious, Lithium, Quicksilver, Uranium, Neon, Chromium, Nickel, Copper, Palladium, Gold
The living world	Vegetal	Animal
Plants	Salads, legumes, fruits	Cereals
Aliments	that contain much water;	that contain little water
	rich in potassium;	rich in sodium;
	rich in glucides	rich in proteins
Taste	Sour, piquant, peppery, astringent, softly acid, sweet	Salty, bitter, alkaline
Nerves	Ortho sympathetic	Para sympathetic
Neurochemical Basis	Inhibition	Excitation
Vitamins	C,B2,B12,Pp,B1,B6	D,K,E,A
Zodiacal signs	TAURUS, CANCER, VIRGO, SCORPIO, CAPRICORN, PISCES	ARIES, GEMINI, LEO, LIBRA, SAGITTARIUS, AQUARIUS
Metabolism	Anabolism	Catabolism
Pace	Slow	Fast
State	Passivity, static, inertia	Activity, dynamic, movement
	Sleep	Wake
Blood pressure	Hypotension	Hypertension
PH	Acid	Alkaline
Humidity	Wet	Dry
Other attributes	Expansion	Pressure
	Quiet	Sound
	Low	High
	Bigger	Smaller
	Long	Short
	Horizontal	Vertical
	Soft, fragile	Hard
	Root	Top
	Down	Up
	Periphery	Center
	Plural	Singular
	Subordinated	Leading
	Inorganic	Organic
	Unruly, unrestrained	Retained, controlled
	Earth	Sky
	Moon	Sun
	Night	Day
	Dark	Light
	Gas	Solid
	Extrovert	Introvert
	Woman	Man
	Magnetic	Electric
	Atomic energy	Nuclear energy
	Ultraviolet	Infrared
	Short waves	Long waves
	Negative	Positive
	Concrete	Abstract
	Sperm, Spermatozoon	Menstrual blood, Ovule
	Bleu, indigo, violet	Red, orange, yellow
	Moon	Sun

Last updated: 14-July-2024

Five Elements

Another basic concept of acupuncture is the Five Elements theory.

According to the Five Elements philosophy, everything, including energy, passes through cycles.

In Nature, this can be seen in the four seasons and in the body it is evidenced by the interactions between the main organs.

More about Five Elements
"Nature has four seasons and five elements..."
~ The Nei Jing - The Yellow Emperor's Classic of Internal Medicine; circa 200 BC

The Five Element Theory is complementary to the Yin-Yang idea. It usually attracts a lot of attention in Western books on TCM, perhaps because it is complicated and allows plenty of opportunity for mathematical and systemic analysis as well as mystification. Modern Chinese books on TCM, at least in Western languages, usually say little or almost nothing about it. However, emphasis on Five Elements Theory in diagnosis and treatment strategy is a predominant feature of modern European school of acupuncture.

"Elements" is a misleading translation of the Chinese term, which as usual has a dynamic implication. "Five phases" would be better, because the so-called elements change into one another.

Their names are Wood, Fire, Earth, Metal and Water, and they are related to the various organs and to one another in a complicated manner.
The interplay of the phases or elements has implications for treatment in the traditional system.

Element	WOOD	FIRE	EARTH	METAL	WATER
Direction	East	South	Center	West	North
	Extends Out	Raises	Stabilizes	Inward	Downward
Stage of Development	Birth/Germination	Growth	Transformation	Harvest	Storage
Yin - Yang	Lesser Yang	Utmost Yang	Center	Lesser Yin	Utmost Yin
Season	Spring	Summer	None	Autumn	Winter
Color	Green	Red	Yellow / Brown	White / Black	Black / Blue
Zang Organs (Yin)	Liver	Heart	Spleen	Lungs	Kidneys
Fu Organs (Yang)	Gall Bladder	Small Intestine	Stomach	Large Intestine	Urinary Bladder
Tissue	Tendons / Sinews	Vessels	Muscles	Skin	Bones
Disease	Nose Bleeding	Chest Illness	Diarrhea	Malaria similar illness.	Rheumatism or Palsy, cold type
Body Part	Head	Chest	Vertebrate	Shoulder & Back	Waist Down
Sense	Sight	Words	Taste	Smell	Hearing
Sense organs	Eyes	Tongue	Mouth	Nose	Ears
Nourishes	Muscles	Blood Vessels	Fat	Skin	Bone
Liquid emitted	Tears	Sweat	Saliva	Mucus	Urine
Body smell	Rancid	Scorched	Fragrant	Fleshy	Putrid
Emotion	Anger; Depression	Joy; Up/Down	Pensiveness; Sympathy; Obsession	Sadness; Anguish; Grief	Fear
Expands into	Nails	Colour	Lips	Body hair	Hair
Taste	Sour	Bitter	Sweet	Pungent	Salty
Climate	Wind	Heat	Dampness	Dryness	Cold
Number	8	7	5	9	6
Planet	Jupiter	Mars	Saturn	Venus	Mercury
Animal	Fish	Bird	Human	Mammals	Shell-covered
Domestic Animal	Sheep	Fowl	Ox	Dog	Pig
Grain	Wheat	Beans	Rice	Hemp	Millet
Spirit	Hun	Shen	Yi	Po	Zhi
Tone	Jue	Zhi	Gong	Shang	Yu
Sound	Shouting	Laughing	Singing	Crying	Groaning

The Five Shu Points of Yin Channels:

CHANNEL / POINT	Jing-Well (Wood)	Rong-Spring (Fire)	Shu-Stream (Earth)	Jing-River (Metal)	He-Sea (Water)
Liver	Liv1 (H)	Liv2 (S)	Liv3	Liv4	Liv8 (T)
Heart	H9 (T)	H8 (H)	H7 (S)	H4	H3
Pericardium	P9 (T)	P8 (H)	P7 (S)	P5	P3
Spleen	Sp1	Sp2 (T)	Sp3 (H)	Sp5 (S)	Sp9
Lung	L11	L10	L9 (T)	L8 (H)	L5 (S)
Kidney	K1 (S)	K2	K3	K7 (T)	K10 (H)

The Five Shu Points of Yang Channels:

CHANNEL / POINT	Jing-Well (Metal)	Rong-Spring (Water)	Shu-Stream (Wood)	Jing-River (Fire)	He-Sea (Earth)
Large Intestine	LI1 (H)	LI2 (S)	LI3	LI5	LI11 (T)
Urinary Bladder	UB67 (T)	UB66 (H)	UB65 (S)	UB60	UB40
Gall Bladder	GB44	GB43 (T)	GB41 (H)	GB38 (S)	GB34
Small Intestine	SI1	SI2	SI3 (T)	SI5 (H)	SI8 (S)
Triple-Warmer	SJ1	SJ2	SJ3 (T)	SJ6 (H)	SJ10 (S)
Stomach	S45 (S)	S44	S43	S41 (T)	S36 (H)

Last updated: 16-July-2024

Channels

According to Chinese medicine, the invisible Qi circulates along a system of conduits.

They form a complex network of main channels, minor capillaries, and collaterals.

There are 14 main interconnected pathways called "channels" through which this energy circulates.

In total, there are about 400 acupuncture points.
Each channel is intimately connected with one of the viscera of the body, and each manifests its own characteristics and bears the name of the organ related to it.
For example, "liver channel", "heart channel", etc.

More about Channels
The classical Eastern explanation is that channels of energy or "Qi" run in regular patterns through the body and over its surface. These channels, called meridians, are like rivers flowing through the body to irrigate and nourish the tissues. An obstruction in the movement of these energy "river" is like a dam that backs up, creating imbalance and pain.
Needling the acupuncture points can influence the meridians; the acupuncture needles unblock the obstructions at the dams, and reestablish the regular flow through the meridians.
The points are selected to work synergistically to treat the whole person, to assess a persons whole constitution (the health of their whole body) and treat the root (or cause) of a health concern along with a branch (or the symptoms) of a health concern.

The system of channels and collaterals constitutes:

Fourteen Regular Channels
Eight Extra Channels
Fifteen Collaterals
Twelve Divergent Channels
Twelve Muscle Regions of the Regular Channels
Twelve Cutaneous Regions of the Regular Channels

Diagram of Chi Circuits:

Diagram of Chi Flow Patterns:

Diagrams of Pulse Channels:

Last updated: 8-August-2024

I - Lungs
Greater Yin (陰)
Related: Arm
Element: Metal (金)
Ventral
Descending
Acup Points: 11

I - Lungs

II - Large Intestine

III - Stomach

IV - Spleen & Pancreas

V - Heart

VI - Small Intestine

VII - Urinary Bladder

VIII - Kidney

IX - Pericardium

X - Triple Warmer

XI - Gallibladder

XII - Liver

XIII - Du-Mai Governing Vessel

XIV - Ren Conventional Vessel

Points

The 14 main meridians (channels), through which Qi circulates, emerge to the skin surface at the precise locations called acupuncture points.

Local stimulation of different acupuncture points (needling etc) can influence the activity of corresponding meridian in specific and predictable manner.

361 Points on the meridians described in the classical ancient Chinese medical manuscripts. They are complimented by 171 Extra-Meridian Points with their specific features. Over the last fifty years, 110 "New" Points and 142 Auricular Points were discovered.

Diagram of Pulse Points:

Diagnosis

In ancient times, laboratory analyses and tests were not available and acupuncture diagnosis relied mostly on observation.

Observation of the skin, eyes, tongue, pulse, etc. can tell a seasoned acupuncturist more than you can imagine.

Different schools emphasize different techniques.

For example, Japanese acupuncturists do not examine the tongue, but instead palpate the abdomen as part of a routine exam and treatment.

Zang-Fu Organs

The Zang-fu theory explains the physiological function, pathological changes, and mutual relationships of internal organs.

Zang and fu consist of the five zang and six fu organs.

In traditional Chinese medicine the zang and fu organs are not simply anatomical substances, but more importantly represent the generalization of the physiology and pathology of certain systems of the human body.

More about Zang-Fu Organs
"The five zang organs store up essential qi and regulate its outflow. The six fu organs transform and transport substances without storing them..."
~ The Nei Jing - The Yellow Emperor's Classic of Internal Medicine; circa 200 BC
In traditional Chinese medicine the Zang and Fu organs are not simply anatomical substances, but more importantly represent the generalization of the physiology and pathology of certain systems of the human body and their interactions.
The Zang-Fu organs represent broader meaning than their counterparts in Western medicine do, and to emphasize this statement, the "organs" are usually written with capitol letter. For example, Zang Spleen incorporates function of spleen and pancreas; Kidney involves adrenal glands, etc.

Zang and Fu consist of the five Zang and six Fu organs.
The five Zang organs are the Lungs, Heart (including Pericardium), Spleen, Liver, and Kidney.
The six Fu organs are the Gall Bladder, Stomach, Large Intestine, Small Intestine, Urinary Bladder and "Triple Warmer" (three areas of the body cavity).

Zang and Fu are classified by the different features of their functions.
The five Zang organs mainly manufacture and store essence: qi, blood, and body fluid.
The six Fu organs mainly receive and digest food, absorb nutrient substances, transmit and excrete wastes.

There is another category of organs called the Extraordinary Fu organs which include the brain, marrow, bone, vessels, and uterus. They are named fu but their functions are similar to that of the five zang organs. Since their physiological functions and pathological changes are closely connected with the zang-fu organs they will be discussed below under the specific Zang or Fu organ.

Last updated: 18-July-2024

Syndromes diagnosed by Traditional Chinese Medicine

The basic syndromes of traditional Chinese medicine provide foundation for understanding of the nature of disease; signify the location of pathological changes, the condition of body resistance and pathogenic factors.

There are different methods for differentiating syndromes based on a variety of concepts: "the eight principles"; the theory of zang-fu organs; the theory of six channels; the theory of wei, qi, ying, and xue; the theory of the sanjiao; the theory of qi, blood, and body fluids; according to etiology, etc.

Each of these methods has its characteristics and emphasis, while in clinical practice they are interrelated and complement each other.

More about Syndromes diagnosed by Traditional Chinese Medicine
"...Yin and Yang alternate. Their ebbs and surges vary, and so does the character of the diseases..."
~ The Nei Jing - The Yellow Emperor's Classic of Internal Medicine; circa 200 BC
There are eight general principles for differentiation of syndromes:

Yin and Yang,
Exterior (Biao) and Interior (Li),
Xu (deficiency) and Shi (excess),
Cold and Heat.

No matter how complex the disease, these eight principles can be used to give an analysis and differentiation.

1. Exterior and Interior
Exterior and interior are two principles indicative of the depth and development of disease.

Exterior syndromes are usually acute, superficially located, and with a short duration. They refer to the pathological changes, which are caused by the invasion of the body surface by exogenous pathogenic factors. The main clinical manifestations are aversion to cold and fever, thin and white tongue coating, floating pulse, etc.

Interior syndromes result from the dysfunction of the Zang-Fu organs, from direct attack on the Zang-Fu organs by exogenous pathogenic factors, or from the transmission of exogenous pathogenic factors into the interior.

2. Cold and Heat
Cold and heat are two principles for differentiating the nature of disease.

Cold syndromes are pathological changes and symptoms caused by exogenous pathogenic cold or constitutional yang deficiency.
Clinical manifestations of cold syndromes are: aversion to cold and preference for warmth; tastelessness in the mouth; absence of thirst; pallor; cold extremities; clear and profuse urine; loose stool; pale tongue proper with a white slippery coating; slow pulse, etc. These are all signs of excessive yin.

Heat syndromes are caused by exogenous pathogenic heat or constitutional yin deficiency.
The symptoms of heat syndromes include: fever; preference for cold; thirst with preference for cold drinks; flushed cheeks and redness of the eyes; yellowish and scanty urine; constipation; red tongue proper with a dry yellowish coating; rapid pulse, etc. These signs represent preponderant yang.

3. Xu (deficiency) and Shi (Excess)
Xu (deficiency) and Shi (excess) are two principles which are used to analyze the strength or weakness of body resistance and the pathogenic factors during the process of disease development.

Generally, syndromes of the Xu type indicate diseases and symptoms caused by the weakness and insufficiency of body resistance. Syndromes of the Shi type refer to diseases and symptoms induced by an excess of exogenous pathogenic factors with body immune response not yet weakened.

Mixture syndromes of Xu and Shi also occurs. Xu syndromes can be further classified into Qi deficiency, blood deficiency, yang deficiency, and yin deficiency with varied clinical manifestations. Shi syndromes may be caused by Qi stagnation, blood stasis, phlegm obstruction, fluid retention etc.

Syndromes of the Xu type include lassitude, emaciation, sluggishness, pale complexion, palpitation, shortness of breath, spontaneous sweating, night sweating, insomnia, poor memory, loose stool, frequent urination or incontinence of urine, pale tongue proper without coating, thready and weak pulse, etc.

Shi symptoms generally include coarse breathing, irritability, sonorous voice, pain and distension in the chest and abdomen, pain and distension aggravated by pressure, constipation, dysuria, thick and sticky tongue coating, forceful Shi pulse, etc. However, the patient's body can remain strong and vital.

4. Yin and Yang
Yin and yang are two general principles used to categorize the other six principles.

Exterior, Heat and Shi belong to the category of Yang, while Interior, Cold, and Xu belong to Yin. Yang syndromes and Yin syndromes can be detailed as the collapse of Yin, collapse of Yang, Yin Xu (yin deficiency), Yang Xu (yang deficiency), etc.

Yin Xu and Yang Xu syndromes: Yin Xu indicates consumption or loss of yin fluid; Yang Xu manifests as the insufficiency of yang Qi.

Yin Xu syndromes include afternoon fever, feverish sensation in the palms and soles, irritability, insomnia, night sweating, dry mouth and throat, scanty and yellowish urine, dry stool, red tongue proper with little coating, thready and rapid pulse. Since Yin Xu syndromes include internal heat, they are also known as Xu Heat syndromes.
Yang Xu syndromes are manifested by chills, cold extremities, tastelessness in the mouth, absence of thirst, pale complexion, spontaneous sweating, profuse and clear urine, loose stool, and pale tongue proper. Thus while Yang Xu syndromes indicate inadequate Yang Qi, they are also termed syndromes of Xu Cold.

Generally, symptoms characterized by excitation, restlessness, hyperactivity, and euphoria, belong to Yang syndromes, while those characterized by inhibition, quietude, decline, and depression, are Yin in nature.

Yang collapse and yin collapse syndromes:

Yang and yin collapse syndromes are dangerous signs during the progress of a disease and indicative of a life-threatening condition. They constitute medical emergency, require immediate intensive madical care more suitable for a hospital setting, and don't leave much room for acupuncture application.

Yin collapse indicates an excessive loss of vital essence and nutrient fluid.
Yang collapse causes pathological changes and symptoms due to the profuse consumption of body yang qi.
Both may occur at the final stage of some chronic diseases or may appear in the crisis stage of some acute diseases. Because of the interdepending relationship of yin and yang, a collapse of one could lead to the collapse of the other. Therefore, the occurrence of these syndromes might be simultaneous with only the difference of early or late appearance.

In clinical application the syndromes of the eight principles are closely related to each other. In various combinations they constitute virtually unlimited number of possible permutations that represent a variety of pathological phenomenon as well as personalized profile for individual health and well-being.

Last updated: 18-July-2024

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MERIDIAN	YUAN POINT	LUO POINT
Lung	L9	LI6
Large Intestine	LI4	L7
Stomach	S42	Sp4
Spleen	Sp3	S40
Heart	H7	SI7
Small Intestine	SI4	H5
Urinary Bladder	UB64	K4
Kidney	K3	UB58
Pericardium	P7	SJ5
Sanjiao	SJ4	P6
Gall Bladder	GB40	Liv5
Liver	Liv3	GB37
Du Mai	-	Du1
Ren Mai	-	Ren15

ZANG-FU ORGAN	BACK-SHU POINT	FRONT-MU POINT
Lung	UB13	L1
Pericardium	UB14	Ren17
Heart	UB15	Ren14
Liver	UB18	Liv14
Gallbladder	UB19	GB24
Spleen	UB20	Liv13
Stomach	UB21	Ren12
Triple Warmer	UB22	Ren5
Kidney	UB23	GB25
Large Intestine	UB25	S25
Small Intestine	UB27	Ren4
Urinary Bladder	UB28	Ren3

DU MO
Master	Couple	Luo	X-Cleft	Points on Meridian
SI-3	BL-62	DU-1
REN MO
LU-7	KI-6	CV-15
CHONG MO
SP-4	MH-6	CV-15		KI-21, CV-21, KI-11
DAI MO
GB-41	SJ-5	CV-15		GB-26, GB-27, GB-28
YIN QIAO MO
KI-6	LU-7		KI-8	KI-6, KI-8
YANG QIAO MO
BL-62	SI-3		BL-59	BL-1, BL-59, BL-62, GB-20, GB-29, SI-10, ST-4, ST-3, ST-1, LI-15, LI-16
YIN WEI MO
MH-6	SP-4		KI-9	KI-9, SP-13, SP-15, SP-16, LR-14, CV-22, CV-23
YANG WEI MO
SJ-5	GB-41		GB-35	BL-63, GB-35, GB-13 - 20, DU-15, DU-16, ST-8, SI-10, SI-15

3 Arm Yang	SJ-8
3 Leg Yang	GB-39
3 Arm Yin	PC-5
3 Leg Yin	SP-6

Upper Jiao	Middle Jiao	Lower Jiao
CV-17	CV-12	CV-7

	Lu	LI	St	Sp	Ht	SI	Bl	K	P	TW	GB	Liv
Horary	8	1	36	3	8	5	66	10	8	6	41	1

	Lu	LI	St	Sp	Ht	SI	Bl	K	P	TW	GB	Liv
Tonification	9	11	41	2	9	3	67	7	9	3	43	8
Sedation	5	2	45	5	7	8	65	1	7	10	38	2

	Lu	LI	St	Sp	Ht	SI	Bl	K	P	TW	GB	Liv
Source	9	4	42	3	7	4	64	3	7	4	40	3

	Lu	LI	St	Sp	Ht	SI	Bl	K	P	TW	GB	Liv
Xi-Cleft	6	7	34	8	6	6	63	5	4	7	36	6