seen as the collective consciousness. It is just a collection of events.

It is the
collection of time, and we can see why it is often put under the association of the
Liver. The Liver stores Blood. Blood is your accumulation of experiences. The
Liver also ensures the smooth transition, the smooth flow of Qi. So it makes sure
that we don't get bogged down by time, the element of time. Consequently, we
see the relationship between the Hun and the Liver. The Liver being a Yang
Organ,in terms of being a Yang Element, it is a Wood Element We think of the
Hun as being more Yang, as compared to its counterpart, the Po, Metal, that
which Controls Liver or Wood, which is more corporeal, or the more Yin aspect.
What the Po ^fe represents is the current moment. It is immediate
consciousness, being aware of what my life is about right now, at this moment,
irrespective of the past or the future, but influenced by the past and the future.
When the past haunts us, that's when the Po, or the Metal, begins to Over-
Control Wood. Some people would say, "No, that's when Wood Insults Metal",
that we are not able to live in the moment and we are stuck in some events of the
past, or we are constantly anticipating or fantasizing something about the future.
But the Po itself is immediate consciousness. It is what you are aware of every
moment of the day. The Po very often gets distracted. A lot of us really don't
live in the moment. If s like when you go into the airport and you see people
walking around with cellular phones. Even though they are there at the airport,
they are obviously oblivious to what is going on around them. They seem to be
in another world. Their Po is somewhat disturbed, if you are looking at it from a
spiritual perspective. They are not in the moment. They are always in a frenzy.
That would be seen as where immediate consciousness is not really there. They
are conscious, obviously, but their conscious of something else and they are not
conscious of the space that they are in, the time that they are in.
When you get to Yi & ,even though it is often translated as Mind, Yi, in my
opinion, refers to Mindfulness, the ability to be mindful, your ability to pay
attention. You can pay attention in your thoughts of something in the past. You
can pay attention to something right now in the present moment. You could be
paying attention to something else that you are meditating on that is in the
future. But your ability to maintain attention, your ability to be mindful, your
ability to become somewhat focused, is this aspect of Yi. Yi, remember, manages
the Blood. It just makes sure that your Spirit is able to stay where it is, that it
doesn't "escape from the banks". In truth, it is not really equivalent to the mind,
because the mind includes many faculties. So really what the Yi is focusing its
attention on is being able to stay concentrated, being able to stay intact in the
current set of thoughts that you have.
Then you finally have this idea of Zhi 6 ,Willpower or Will. It is to a
greater degree, one's will to power. It is one's will to live a life, whereupon
living that life, you feel you have achieved something that there is some type of
motive. That motive is not necessarily for the goodness of humanity, or even for
the goodness of your own life, but rather that you feel you have acquired some
degree of power, some degree of Yang. So it's the idea that the Kidney loses its
Yang to acquire Yang. This is the emphasis of the Will, that you are willing, not
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just to live your life, but that your life has a purpose. If your life has a purpose,
in a way, it gives you a certain state of empowerment. So that is the Will of the
Kidneys.
Then you have Si Ss . Si simply translates as thoughts. This is where
most people would say it is more associated with the Mind. Si can include
emotional thoughts. Or, in other words, it can be a focus on one's Emotions. It
can also be focused on one's mental faculties. A lot of these words can be
analyzed by simply analyzing the characters, as is commonly done by the
French, Doing an analysis of the characters, what you have is the radical for Tiun
W ,as in Dan Tian, which simply means a field. That is why Dan Tian is
referred to as the Elixir Field or the Alchemical Field. And the character
underneath that is the character for Xin I<*',or in its very archaic way, they
might write it like that . It is the Heart. So you are given a field on which you
can place your Heart, place your sovereignty. It says, "Well this is what I want
to make of my life." Your thoughts are basically about what you are making of
your life. It could be conscious thoughts, or it could be subconscious, but
nevertheless, we would say that there is a field of things going on, there's a
gamut of things going on,that there is a collection of things also going on that is
influenced by the past, the future, the Hun, that is influenced by your amount of
attention, that is influenced by a certain degree of purpose that you have, be it by
Will.. . That is why Will, Zhi ,£ is attempting to move from the Earth. Given
this Earth that I have, Tu J- ,here, and then you have again the character for
Xin ~u ,for Heart. So if s like the Earth, Post-Natal, Earth, and aspiring to our
goals, aspiring to what makes us, our Will that makes us alive, but also our Will
that makes us have purpose. The Heart is reflected by purpose.
And again, interestingly enough, if you notice the word Shen @ ,this
(on the left ) is the radical for Zong % ,as in Zong Qi. So Spirit already, in
Chinese characters, relates to Ancestral worship. The reason why we pronounce
this Shen @ ,is the character next to it 9 is pronounced Shen. Some of you
know Shen Mai t#f B& ,BL-62, that's just that one character. And S h Mai
means to extend. So the Spirit is an extension of one's ancestry. It is your
ancestry wanting to continue to perpetuate some type of unfinished business,
and that's when you have a Spirit.
You have within the context of the Hun 4& and the Po 4% ,on one side
the character Gui A,! ,which means Ghost. Ghost usually has a negative
connotation to it. So for Hun, the character you are pronouncing is related to the
clouds (Yun) -K . The Hun is the clouds forming. It is the plasma that I talked
about, that you have for the Lunar aspect But rather than put it under the
Lungs, or put it under the Yin, it is clouds that are trying to evaporate. It is
clouds that are trying to dear out of the sky.
With the Po ^. on the other hand, you have the character for white Bai
I% . So you have white ghosts. The image of a ghost is that they are generally
of a Yin nature, that they are generally phlegmy. They are generally white. In
fact, some clinicians would say that ghosts are the ones that produce phlegmatic
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conditions. So their association with the Lungs is pretty dear, but more so, their
association with the Lungs is because if s about not being able to have the last
exhalation. If s not being able to let go of life. When you die, you have an
immediate consciousness. That consciousness acknowledges that one is dead
and as a result, it is ready to move on. Some of us cannot accept the fact that we
died because there are so many things for us that are still waiting to be done.
And that denial of one's death-consciousness causes you to linger and you
become a Ghost. Usually Ghosts are people who die in accidents, because they
are not prepared for their demise. Ghosts are commonly people who have had a
lot of happiness in their life. Their life was just too good. Now is not the time to
die. Consequently (hey become earthbound. They become a lingering entity.
And that is the Po. So when you are looking at people who do exorcisms, which
is very popular in the Chinese culture, exorcisms are usually performed by
priests, not so much by physicians. But there is one very famous physician who
developed Points to help get rid of Ghosts, and that was Sun Si Mko, in terms of
his Ghost Points. We are going to explore a little bit of that later on. But the idea
of exorcism was to really help the body to let go, or to help the entity that is
possessing the body to let go of that individual.
When you look at the last term, Zhi 4 ' means knowledge. And that
word knowledge has many connotations to it. From a Confuaan point of view,
if s knowledge that you get from education, but if s from studying the Classics.
If s studying the literature. You become a scholar. So one says that you have
knowledge. From a Daoist point of view, this knowledge, this word Zhi 4f ,
would refer more to an inner knowing that has nothing to do with education, but
that has to do a lot with just a realization that something is what it is, irrespective
of whether someone agrees with you or not. So for someone else to be
knowledgeable, and it is not an inner knowing but rather an outer knowing, then
there is always going to be debate. The fact that you know this, and someone
else knows that, and they disagree with you, that is external knowledge, because
if you truly believe it, you recognize that others might not believe the same thing,
but thafs okay because this is your realization. So if they question your
knowledge, you won't feel that you have a need to debate it. You don't feel that
you have a need to argue it. In fact, a lot of times, arguing it is, "Prove me
wrong." That's really the statement that you are making. And proving you
wrong is not something that someone can really do. It is really something only
you yourself can do to begin to ease up on your rigidity, in terms of what you
believe in, and be willing to accept another perspective.
So these are the common terms that we will see in Chinese Medical
textbooks. Five Element Theory focuses on the first five. Chinese Medical
Classics focus on seven. And if you just look at religious writings, their focus is
primarily on these three, the Shen, the Hun and the Po.
Question:Can you talk a little bit about the Ling?
Answer: Okay, the Ling

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 Ling j% , 7 Souls, from the title of the
Question: Oh I'm sorry, I meant the Qi
class?
Answer: Oh that j^. is short hand. Yes, if s the same word. I was just using
shorthand. I was lazy when I was writing that part. I didn't want to write this
relatively complex radical, so this is the same word. This is Ling S. . Yes, if
you read mainland Chinese books, Pin Yin,they will use this simplified
character. And the old books will use that complex character. But Ling is the
Soul. And again, it is common when you read textbooks, they will use the word
Ling Hun, Ling Po. It is usually not seen separately, because the Ling is creation
already being made. Shen, remember, is prior to creation. Once you have
creation, once you have the embodiment of the Spirit, you have a Soul. So the
Hun already infers that you have a Soul. The Po already infers that you have a
S o d So in many writings, you'll see the word Ling Hun,Ling Po. As a result of
that, you have Ling Hun and Ling Po, and some people would say, "Oh, Ling Hun
must refer to the attributes of the Spirit, which is 3, and Ling Po must represent
the attributes of just the Soul, which is 7." So this is how you sometimes get
references to 3 Hun, and 7 Po, or 3 Shew and 7 Ling. One is a subcategory of the
other. This is just numerology being played out.
I hope the idea of these terminologies is dearer. Hun represents a
collective consciousness. Po represents immediate consciousness. Yi represents
Mindfulness. The Zhi represents the Will, but the Will to achieve something. It
is the motive behind it. Remember we talked about Kidneys, that there is a
motivating force and that motivating force is not simply to live, because you
could live by just bteathing and eating and sleeping. But you are not going to
have much enthusiasm after a while, just lying in bed, eating and sleeping and
breathing. As I said, that might be the "ideal" person, but there is something
more than that. The Will is that there is a motive about life that motivates us
beyond that. And arguably, to the Chinese, Confuaanism says our Will is
towards goodness. We are trying to achieve what is our innate nature, which is
goodness. The Daoists would say, "No, one's Will is to try to achieve something
that makes them feel empowered." To the Buddhists, one's Will is towards a
certain state of impermanence. So have intention, but also to lose that intention.
And then Si is just the thought process. All of the things that come to the field of
thinking. And knowledge, as I said, can be external, which is measured by the
level of education you get, or it can be internal, a certain state of realization,
which is very important. That means you simply know it and you don't have to
question it. Certain things we all know. And some of us, if we were being
challenged by that, we don't bother with the challenge, because we really know
it. That's the Daoist perspective of what they feel knowledge should be. Again,
if s just a contrast. If s not which one is right and which on is wrong. Ideally, you
should just take the ones that you feel serve your life. That's the whole purpose
of Chinese Medicine; it is not dogmatic. You have to believe this, if you don't,
they won't use the fear tactic against you.
Question;I have a question with regard to the Curriculum and its relationship to
the Shen. We were talking yesterday about the initial process where the Kidneys
grasp the Da Qi and in that sense the Kidneys grasp the potential that an
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individual has in terms of this Curriculum as I understand it. It takes hold of
what the issues are that an individual has, or has a potential of dealing with in a
lifetime. So in that sense, I don't know if it makes any difference in the end, but
could you also think of the Shen primarily as providing the awareness, the focus
on what that potential is, but in a sense having the Curriculum being actually
embodied in the Jing?
Answer: Well, the Curriculum is embodied in the Jing, because the Shen selects
people whose Jing will allow for that Curriculum. So there is almost an equal
importance between the Jing and the Shen. It's not an arbitrary Jing. If s very
specific that these two individuals that are engaging in sexual intercourse will
provide the Jing that this Shen, which wants to experience this Curriculum, will
be able to have. And then the Hun will be the programming of those experiences
that their Spirit seeks. That's why the Liver has to Nourish the Heart. The Liver
has to provide Blood to the Heart, because the Liver is providing the day to day
unfolding of what that lesson is going to be, that the Heart has to feel satisfied
with. Of course, sometimes, because of severe trauma, the major lesson that we
had in this life gets altered, because that severe trauma sets in and that severe
trauma then distracts us from what this life potential could have been. That's
why I say Karma can also have what we think of as Karma that we get in this
lifetime. Some of these Karmas can be very traumatic. So it alters the script. It
causes that floppy disk, or that Hun, to be distorted so that it doesn't really play
out everything in an orderly fashion, and life seems to be very disorganized.
Question; How does that fit in with what you were talking about yesterday
when you said that the incarnation of the Hun and the Po are disrupted?
Answer: In our incarnation.. .
Question: Yesterday you were saying that the Hun and the Po get disrupted with
our incarnations?
Answer: Do you remember what the context was?
Question: When you were talking about the Spirit of Acupuncture and under the
discussion of what it is like to live in ..(inaudible) .. and you said coming back in
our incarnation disrupts the Hun and the Po. I was wondering how that.. .
Answer: Right, in other words, if we live a life that is very fulfilling, if we live a
life where we have no regrets, then as we begin to look at that motion picture of
our lives, at the tunnel we enter after we die, when we are able to look through
this motion picture and feel that our life has been what it ought to be, then we
are able to move into another ...we don't really need the physical or the earthly
existence to be reborn into. The idea here is that once you have an incarnation, it
means that you were either disrupted by the past or the future, that's the Hun, or
you were very disorientated at the moment that you died, which is a disruption
of the Po. Then it causes an incarnationdue to a disruption in the Hun and the
Po.
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becomes a major distraction in your life, then they feel that it becomes a Karma
that was created in this lifetime. So reallyJ we ourselves m o t know it in
advance, You can only h o w it at the moment you are living it. We can reflect
on it and ask, how do we know thisperson has a Karma that they acquired in
this lifetime, or how do we h o w if it was something that had already been
predestined, that they were $upped to have something very traumatic happen
to them, that is going to throw off their Karma, Maybe that is what their Karma
was. We wouldn't know that, if we were to reflect on it. M y the person would
know that. The idea is that it is not up to us to judge their Karma, to see if this is
their immediate Karma, or if this is something of their past life Karma. It's r e d y
up to the person, regardless of where it is coming from, to be able to tmnsmd it.
Questiom That's the answer, because I was thinking, if I get an experience in life
that is traumatic, and I m not thinking about my patients, I'm thinking about
myselfJthen how I take it is, ''OkayJ what is it revealing for me and what am I
learning in the process." But I also realize that sometimes you do get caught up
in the trauma of it. And it is very difficult to just get over that. So you feel a lot
of fear around it. So I was just askingJ "Sois that before, or after, or now?" And
if you are creating the K m a now, what does it mean? My idea was that you
create that level of Karma, because you have on some level broken some kind of
universal law, or wisdom that.. .

Question: Breaking some kind of universal law.. .

Answez Well you never break any universal law. There is no law in the
universe.
Question: Well,there is an order.. .
Answe~One assumes that there is an order.
Questiom There is an order that we can observe, in Nature and otherwise.. .
Answex There's an evolution.
Questiom IÂ I kill youJit seems to me that I am breaking some kind of something
there, because I don't believe in the human nature to,. .or maybe it is. But it
would be something else if I have done something that is not in myself to do.
Answex Well,then you won't do it. That's not your nature. See in other words,
that's always the debate.
Questioxx But the fact that we do those kinds of things as humans, the fact that
we feel sometimes that we.. .you know, we get furious at each other and
sometimes we even say i t "Iwant to kill youJ' I wouldn't do it because it is not
in meJbut sometimes the passions and the desires are there, so does that create
Karma? That is my question.
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that's the context. A penon can be on a very small scale, in conflict, where they
are fighting. Or it could be that the argument is over, you go home, but you
could be born into a Karmic alignment where you are in war. Fighting is all
around you. There is always a danger of dying. Consider the significance of
human lives today. If you go back just a few hundred years, imagine when
civilkations were fighting. It's not like they had bombs. You have a bunch of
people line up on one side. You have a bunch of people line up on another side.
Imagine that you are standing on a hill watching that, and people are char@ng at
each other. It seems like, when you see people falling, the insignificance of
human lives is much more profoundly projected there, rather than a bomb that
wipes out a whole avilization or a whole area. It doesn't give us as much of a
.
drama as you see with that. So given that kind of .. that's also a lesson. So let's
say a person went through war. They are able to transcend that in a way, not so
much because they die inbattle, but when they are able to reflect on what is the
whole role of that conflict? What are all tbe killings all about? And they are able
to realize that I don't have to be on the other side. Then in this Hetime, they
won't have the Karma of always having to take sides, and be in that conflict. So
that would be a person who seems to be more diplomatic, more harmonious.
Question: So what you are saying is, once that is transcended, then the vibration
changes, so it's different?
A n s w e ~Yeah, it doesn't have a big impact on you. It's like how for some
people, conflict has a big impact on them. When they have an argument, they
have to live in their vibration of having argument. And if they can't transcend
that, in their next lifetime, they'll be given that, until one day, they just step back
and say, "Why am I arguing about all of this?" Then at that point, that lesson ...
but it's not necessarily that you evolve higher. You understand? Because other
people are still doing it, and it's not that you are better than them, because you
donftget into conflict. It's just that you don't feel any need for it. 'I'hat's the
difference.
Okay, so let's get back to our discussion from yesterday, this idea of the 7
Levels. We talked briefly about them, what they represented and now I want to
go into some of the Acupuncture treatments related to these concepts.

So the beginning of materialization, matter, and again, I know that in the

past, for those of you who have been to a lecture of this same sort, another way
of making this association with the Uvels of Manifestatiom is to &gn it with the
&&a system. And definitely with the influence of Buddhism in m a , there
are some who have done that. From the Level 1,it is going from the lower
chalcra all the way up to the upper &W.But you don't n e c e s d y need to do
that, because a lot of the things about the chakras indicate that they are really
interrelated. It's erroneous to W that someone has just a lower chakra
problem, or a root chakra problem, because really when one chakra, like a
hormone or a gland, is thrown out of balance, something else in the body will
compensate and othem, because they are antagonistic or synergistic, will also
change accordingly. So in truth, whem existence is many different vibrations, or
many different states, they are all vibrating at the same time. It's just that one
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tends to be more tuned into a particular station, like a radio. You can pick up
anything that you want. You know that they are there. It's just that you are not
mindful that they're there, because you are only listening to one vibration at one
the.
Level 1is the beginning of matter. It is about conception. It is about the
material base your life is going to be orientated to. You can see why it's related
to the root chakra in that it relates to your group identification, the fact that you
identify with being human, the fact that you identify to an even greater degree
with being male and female, and then you have your ethnic association. These
are your physical, material identifications. So as you identify with your color,
your creed, your gender, your race, that's all on Level 1. It is very physical. If
someone makes a raast remark, if someone makes a chauvinistic or ferninist
remark and you feel insulted by it, and you feel really upset by it, this is the
Level that you are vibrating on. Sometimes, this is the level that you are stuck
o n It is the material, it's the physical aspect that you are really stuck on. It's
that physical association, the need to defend matter, to defend physical matter,
that is very often coming from this lower region. If you are m mvironmenUst,
if you are an animal rights activist, if you are defending one, and you are
defending it over, in this case humanity,you are saymg that humans are the ones
at fault. Humans are the ones destroying the animals. They are destroying the
environment. !50 in a way, you are belitthg humanity, at least some segment of
humanity, one population group of humanity. That's the Lower Burner. And
here I'm going to talk about treatments more in relationship to someone who is
not able to transmd. So it's more of a Defiamcy rather than an Excess, because
with an Excess you can use other levels to try to transcend.
Question: I just have to ask this quickly. Is it in this level that you can see the
capaaty to understand the feeling of being part of everything, not just a single
person, but part of everything? (not clearly audible)
am we^ Everything on a physical scale, it's not like we are connected by energy
or anything like that.
Question: It's slower?

Answec Right, it's definitely a much slower vibration.

The context of the beginning of materialization is where the Lungs capture
the Po, or the Lungs captux the Soul of the Spirit, So for someone who has a
relative deficit in being abIe to relate to physid matter would be where you
would use LU-9 or LU-7, LU-9 as the Source Point, CV-12 and also ST-25. Some
textbooks also talk about ST-9 as the Point. But generally speaking,
materialization, infusing life into this physical matter that we dhuman
existence, occurs with the &t breath. The Lungs Descend into the Kidneys, and
as the Lungs Rescend into the Kidneys, and the child takes the first breath and
initiates the first cry, this is wherefiin the medical Classics, you have Qi
$% entering the mouth, Kou a . In fact, the debate from Chapter 1of the
&focuses on this issue: at what Point does Iife begin? At what Point does life
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43 New Jkgland !School of Acupuncture &JeffreyC Yuen 2W
gets infused? The general contention is that when the child is taking the first
breath, if s traveling down his or her throat, and we "receivehumanity" as the
breath travels down the throat, and that is represented by ST-9, Ren Ying
A@ ,this idea that this is the receiving of humanity, Welcoming Humanity,
ST-9.
And as that breath goes into the region of the Lungs, the Lungs begin to
pulsate the Heart. The heartbeat gets set into motion, and now as the heartbeat
gets set into motion, it establishes the fulfillment of the Curriculum, that is the
Shen that is stored in the Heart And as some of you know, the left chamber of
the heart is much stronger than the right chamber of the heart, because with the
first breath, the permanent barrier between the left and the right side of the heart
gets set, left being Yang, so it is obviously much stronger than the right, being
Yin. That only occurs at birth, when you develop this permanent heart barrier
between the left and the right side.
So now the Lung Qi is pulsating the Heart Qi and you have the beginning
of life. This is where some people would say that ST-9 should be about the
materialization, the beginning of this materialization. Getting to know this body
is what the child is essentially interested in. Some people would contend that it
should be reflected by LU-9 or LU-7, because the Lungs are the beginning of life,
infusing the breath into the physical body to create life. LU-9 is the Source Point,
the idea that if s going into the Kidneys, which was the more common belief in
the Han Dynasty. Then in the Ming Dynasty, when they were writing the Dao
Zang Jing, The Compendium of Daoist Writings, the acupuncturists' contribution
was already that you have Opening Points for Eight Extra Channels. So at that
juncture Lu-9 got replaced with LU-7, because LU-7 opens up Ren Mai, with this
relationship to the Uterus. It's about materialization, so LU-9 was no longer as
popular. Instead we think of UJ-7 as having that relationship to the
Constitutional Level. That's why it fluctuates. You might say LU-7, if you read
the recipes from Daoist textbooks. If someone says Lu-9, you know that this
particular reape predates the Ming Dynasty. When you see LU-7, you know this
is most likely a Ming Dynasty recipe for the person who is very out of touch with
physical reality. They can't seem to relate to physical textures. They can't seem
to relate to something that is much more substantiated. They have a Blood
Deficiency. They have a Jing Deficiency. And that Blood or Jing Deficiency is
that they have a hard time connecting to physical matter.
With this activation comes the activation of 07-12 and ST-25. In fact, one
can contend that the reason why the Lung Meridian begins at CV-12, and not at
the Lungs or anywhere else is because Post-Natal energetics is the first breath.
With Pre-Natal energetics, the child gets nourishment and nutrition from the
navel, CV-8. It does not get nutrition from the air. The child gets the first breath
and now the child needs to begin the process of metabolizing, which starts now
in the Stomach. CV-12 is also a reflection of the beginning of life where
nourishment now begins at the tummy, at the Stomach. And ST-25 has the
ability to anchor that nourishment, be it the nourishment of the breath, or be it
the nourishment of nutrients, and now to also be able to eliminate, so ST-25 and
its relationship to the Lung Meridian. The Lung Meridian, remember, begins at
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@ New England School of Acupuncture &JeffreyC Yuen 2005
Ren-12,goes to the middle of the Stomach, as they might translate if then it goes
to the lower part of the Stomach, into the Large Intestine, ST-25-Then it goes
back up to the opening of the Stomach, Rev-13, goes into the Diaphragm, Ren-17,
into the Lungs where it begins to create the External Branch to the Lungs, LU-1.

So you can see why, I'm trying to at least give you an explanation of why,
this might be the Point recipe that has been very popular in Daoist writings f o r
Level One, for trying to get the person to have the beginning of materialization,
getting orientated to matter. In uterp, you are not orientated to matter, except
fluids. If s water that surrounds you. Now,you're no longer in the ocean. You
are now on land. So your ability to touch is relatively limited. You are not being
touched all over your body like water was doing when you were in u t m . You
are now limited in your ability to touch* Now you have to come to terms with
space.
Question:Could you use this with some sensory type disorders?
Answer Yes, the question was would I use this for someone, for a child who has
sensory types of disorders. And the answer is yes, to get them to really connect
with physical matter.
Then you get into Level 2. Level 2 is this idea of the subconscious, that
there is something that is beneath the mind, that we are not necessarily conscious
of at this juncture. The child is not trying to develop intelligence very early on in
his or her life, at least according to Chinese understanding of it The child is
really more about trying to explore and getting acquainted, orientating himself
or herself to the world. The dreaming processes, the thinking processes are just
like Qi or Water. It is just flowing through the mhtd. It is not something that the
mind is trying to pick up on. As the child begins to start teething, as the child
begins to start individualizing, that is, as the lower back begins to pulsate, Ming
Men begins to become more active, then this Jing that orients us to the physical
world, begins to have meaning.

In other words, first it'sgetting used to your Jing, your body. The child is
touching his or her body, embracing the world, but there's no attempt to
understand what it is that they are touching^yet Their intention is to just feel
whole. As Ming Men Fire is beginning to bum the Jing, which means that now
you have to take the physical substance and move with it, you have to be able to
understand it. This is when the child begins to have the beginning of the upright
posture. This i s the beginning of individuality. And with individuality, you
have to have a subconscious. It's not just being aware. You have to be aware of
things, and start to build up a memory. Thinking begins to take place.
Dreaming begins to take place at this juncture.
Now all of you, if you were to ask yourselves what you were doing when
you were like three months old, some ofyou might be able to do it, but the
majority of you would not be able to do it Can you tell me what you were doing
when you were six months old? Does your memory bank go back that far? For
most people, the answer is no. You can start to remember things when you were
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two years old, maybe three years old. A lot of it depends on when your parents
decided to stop breastfeeding you. Teething, remember, is a statement that I
can't just swallow the milk that you've been feeding me, which is how one feeds
on breast milk,you just simply swallow it. When you start introducing a foreign
substance, the milk of a cow, bottled formula, when you start to introduce a
foreign food supply, the body now cannot just swallow it, because it is no longer
of human form. Now the body has to start to be able to digest it in a way that
requires the stimulation and that requires further refinement of the nutrients. So
if s not just gulping and swallowing, now we have to start chewing, biting. We
have to start to assimilate.
The earlier you introduce the child to foreign substances, the earlier they
teethe. That's why in America, most children start teething around one to two
years old, because in the West we tend to give them bottled formulas very early.
We alternate between bottled formulas and breast milk. In primitive cultures,
teething usually occurs when they are about three to four years old, much later.
And you can also see that there's a direct correlation with people that have
teething later in life; they have a lower risk of osteoporosis. Those who teethe
relatively early have a higher risk, because yowJing is being used up faster,
relatively.
But teething is saying that now I need to assimilate the world. I need to
know a little bit more about the world. I can't just simply accept the world.
When we start to assimilate, we start to teethe. This is also when the child begins
to develop a certainsense of association with what he or she is seeing. They
know that this word means something. There's meaning now. The subconscious
mind is already being set into motion. Subconscious means that I'maware of
something, but subconsciously. There's already a meaning behind my
awareness. That's how I'm using that word in this context. Consciousness
simply means awareness, and Level 1is just consciousness, the consciousness of
life, of matter. I'm conscious that I'm like a baby. I'm conscious that I'm alive.
I'mconscious that there is me.
Then the intelligence behind it begins to develop in the second chakra, or
in Level 2, which is around the area of the navel. This is the area where we have
our first scar, our first trauma, the severing of the umbilicus. And keep in mind,
h f s not your only first trauma. Your first trauma is also a trauma to light Your
first trauma is also the trauma to air. You have to breath. The first trauma is also
a trauma to temperature. Again, this is Deficient. We're looking at someone who
is deficient, who is not able to adequately associate. So this is more for
associative disorders, because that's the first basic thing, that I say something
and I know if s associated with something. Association is one of the first kinds of
primal intelligence that we begin to develop. Even children that have mental
retardation still have association skills. Their social skills might be relatively
compromised, but their association skills are still there. That is subconscious.
So the Points for someone who has a Deficiency in association skills, as
you see with cerebral palsy, include a Point that traditionally was
contraindicated to Acupuncture, especially moxiiustion, before a child reached
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puberty, and that was Du-4. Ming Men is a Point that is considered
contraindicated in pediatrics, because you don't want to arouse Ming Men Fire
too early in the child's life. So in a case where a person is having difficulty
individualizing, assimilating the world, Du-4 is then stimulated. Du-4 would be
the local Point.
Distal Points are BL-1 and KI-1, and again, this does not have to be a
child; Fm just using the child as a model of development. This could be an adult,
for that matter. BL-1's relationship to Du Mai is obvious. Du Mai has a trajectory
that begins with BL-1, that begins where it goes from BL-1 to Du-20. Then it goes
down adjacent to the spine, entering into the Kidneys. So you can see that this
treatment is trying to arouse Du Mai, individuality. As you individualize and
you look out into the world, you are no longer looking at yourself and exploring
your own body. You have to begin to see the separation between you and your
body. Separation creates the subconscious mind. If s the subconscious mind that
allows you to see polarity in things. With that, you have this; Kl-1 is to be able to
stimulate the feet so that you are able to articulate yourself into the upright
position, to be able to move into the world.
Then,being able to shut off the mind, that is the Level 3, unconsciousness.
One key feature of unconsciousness is that, ideally, when you sleep you should
have the ability to shut off the mind. For many of us, the subconscious mind is
still working. But generally for children, it's common that they have a period of
time when they don't remember any of their dreams. They don't remember
because they're unconscious. That means it is built in that all of us have the
capability of being able to take a switch, turn it off, and the mind turns off. We
all have the ability to become unconscious through voluntary control, and not by
being comatose. Even being comatose doesn't suggest that your mind is turned
off. You could still be having a lot of activity in the brain. But unconsciousness
means the ability to no longer discern between out there and in here, just not
being able to discern at all. So Level 3 is the idea that you are able to turn off the
mind.
Ultimately, when you practice meditation, it is to try to get to this state of
having no thought, no mind. In this context, the treatment involves GB-8. GB-8
is used primarily because of its relationship to the Brain. One of the important
Points that governs the Curious Organs is GB-8. GB-8 is used for detoxification.
It is used for addictions, regardless of what the addiction is. And addiction, to
some degree, when if s really a true addiction, it is not something you even think
about any longer. You just do it. So it is almost like you are in a very
unconscious mode. GB-8 was used for people inthe old days, who in modern
terms, would be someone who has a severe psychosis. They have just kind of
disassociated themselves from the world. So the idea of unconsciousness is
disassociation. You can't associate with anything. And yet, you still have the
primitive faculties; you are eating, sleeping and breathing. So the dreamless
state is the inability to connect
It is at this level that we very often would say that if you connect to all
beings, then you no longer need to be conscious of all beings. So spiritual
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@3
growth also develops in this level, unconsciousness, the dreamless state. The
Points that reflect this particular state are Ren-17, PC-7, Da Ling. It is also used a
lot with LV-12. In the Ming Dynasty, LV-12 gets replaced with LV-8. That's LV-
12, Ren-17 and PC-7, Da Ling. LV-12 is sometimes replaced with LV-8, because in
the Ming Dynasty, it became taboo to Needle a person around the genital area,
when they maintained a separation of the sexes. So by the time you get into the
Ming Dynasty, a lot of distal Points are now being used instead of local body
Points. And Ming Dynasty Acupuncture is modern Chinese Acupuncture. That
is why modem Chinese Acupuncture rarely uses Points that are around the
pelvic region. If s taboo. You don't do ST-30 any longer.
Question: Jeffrey, can you talk a little bit more about what's unique about the
other Points in that grouping?
Answer: Remember Ren-17 is described as the Center of the Altar, Dan Z h g . It
is where you make homage to your own inner being. When you dose your eyes
at night, if s not just about getting the rest you need from a busy day. But when
you dose your eyes at night, it is the idea that we spoke about yesterday, that
you are trying to reflect your Yin Tang down into the Kidneys and give it a Blue
light. As you are focusing on this kind of context, it is said that the chest needs
to open up to allow for this Descension to take place. In other words, sometimes
Lung Qidoes not Descend into Kidney Qi because you have Chest Bi,
Obstruction in the Chest. Most commonly that Chest Bi is because of the Heart
or the Pericardium. So the idea of CV-17 and PC-7 is to open the Chest to allow
your breathing to become deeper, to allow your mental faculties not to be in your
head, to allow the Lunar energy, Yin Tang, to travel downward into the Lower
Jiao, into the Kidneys, into total darkness, literally.
At that juncture, you enter into a state of total darkness, making sure that
the Heart doesn't stay aroused at night, making sure that the Heart is relaxed.
What you are doing at that juncture is trying to get the Blood, and that's the
Liver, because remember once you get into the Kidneys, Kidneys Nourish the
liver, and what you are trying to prevent the Kidneys from doing is giving Jing
to the Liver, which induces a lot of dream states, and the Blood begins to get
aroused and all that, so with LV-8 and LV-12 you are trying to keep it in the
Kidneys. LV-8 is the Water Point, and that is why you are making the Kidney
connection.
GB-8 reflects this idea that the Yang pair of the liver, Gall Bladder, is
being used to help insure that everything that is in the Brain Descends and goes
downward. The whole idea of that treatment is to get everything to stay in the
Kidneys, which i s where everything is still unformed, unconscious. Kidney is
"chaos". Everything is unconscious, and as things go into the Kidneys, what
produces dreaming is that the Kidneys move some of its energetics through the
Liver and it affects the Liver's Blood. So the liver's Blood is being aroused at the
time that we say is most Yin, which happens to be Liver and Gall Bladder's time.
Midnight would be the most Yin time. We would suspect that should be the
Kidneys' time, but instead we give that association to the Gall Bladder. What we
are trying to do is to get everything to stay in the Kidneys, so at that point you
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@ New England School of Acupuncture &JeffreyC Yuen 2005
become dreamless. So GB-8, from the Brain, you are trying to get this to move
down With Ren-17, they are making sure everything is not impeded in the
Heart. Da Ling has a Source Point relationship to the Kidneys, and then as you
get downinto the region of the Kidneys, you want to make sure that is stays
there. This is the dynamics.
Question: So what is the etiology of people who have trauma and have
nightmares?
Answer That's Running Piglet Qi. Instead of going to the Ever, it goes directly
to the Heart. There is a tremendous surge rising to the Heart, and that would be
the nightmares.

Question:So they are sleeping, so it is going down, but it is stuck at.. .

Answer: Right. First of a& everything gets stuck in the chest as it goes down, so
they canft feel anchored. What happens is if it does go back down to the
Kidneys, it rushes back up. So the nightmares would be where it is stuck here
and when they wake up violently at night, that would be Running Piglet.
Question: And is the Po or the H u n somehow linked to this?
Answer: If s the Will, the Zhi, not the Hun or the Po. If s the WilL If s like
something that violates to the point that it rattles your life. That's your Will to
live, given...
Question: But on the conscious level, people perceive the nightmare and they
imbue it with all this meaning and discussion and everything. So the root issue
is the violation of the Will?

Answec Right.

So this would be the 3rd Level. Questions?

Question: So do you think it would be good to recommend that clients

stimulate those Points themselves, at that time at night, at Gall Bladder time?
Answer. Right. If your client does acupressure, even just prior to sleeping, feat
will trigger a much more inducing state for them. And this can be just for people
who find that when they sleep, they dream so much. You can use this just to
calm their dream state.
Question: I'm just wondering in terms of treatment, how would you compare
that to treating than with those Points in your office,and if s like noon or
something/ would that still be helpful?
Answen It still would be helpful because what you are doing is setting the
program into place. If s just that if you are seeing them at midnight, it would be
much more powerful, but i t still would be helpful if you are seeing them at
noontime and you have determined that this is where the imbalance lies.
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Question: W e 4 do you think it would be better therapeutidy to instruct them
to use the Points at that time, rather than doing it in the office during the day?
Answer: I thinkif s probably better if you did it first, so they have already had
the sensation. You give them the imprint of those Points, and where they are
located, then you teach them to do that themselves. If s always better to
empower your dients h d have them do somethmg themselves, than to be
dependent on the acupuncturist
Question: Say with someone you treated, you also felt that the Kidney Y'
zn Waf3
Vacuous. Would you treat them for the Kidney Yin Deficiency and thenmaybe
add those Points into a specific ...
Answer: Yes, in that example, yes.
Question: I'm a little confused. You spoke about the Liver Storing the Blood,
and we are told in TCM, if someone is restless, that the Liver is not Storing the
Blood ... (not dearly audible)
Answer Well, not necessarily. R e m e m k , the whole idea of disturbed Shen or
disturbed sleep can be due to a Yin Deficiency, be it a Blood Deficiency, or be it a
Yin Deficiency, in which case it could be a Kidney Yin as well as a Uver YCT,
maybe even Heart Yin, all of which can cause someone to have disturbed sleep,
or not be able to sleep. Or they have a hard time sleeping, and we know if it is
Yin Deficiency, when they do fall asleep, they will wake up, as differentiated
from someone who has Heat in the causes them to have insomnia.
but once they do fall asleep, So the idea here is that,
and this is not even TCM, but the idea is that when a person sleepy the Blood
returns back to the Uver, which Stores the Blood. Now the Liver is given the
opportunity to look at the experiences that we have acquired during the day.
That's the Blood that has been circulating, plus all the other experiences that we
have acquired so far in life. So it returns back to the Liver. What happens at that
'uncture, is that fhe Uver moves (hat Blood to the Heart. So it is still
Blood. It is not jmt Storing the Blood. It moves Haxi to Uie Heart and flie -7k
is given the opportunity to look through those issues that we have accumulated,
via Pericardium, Liver'sJw Yitt pair, and to release some of those issues through
the dream state. That's what (he Heart's role is, to try to get people to start
moving things through. The dream state is where fee Liver is releasingthe
Blood, and as the Liver releases the Blood,and that's why the eye begins to get
very active. They say "rapideye movements"occur when the pereon is really in
a very deep dream state because the Liver is releasing the Blood, so if s
stimulating the eyes, or for that matter BLl. Now the Heart is given the
opportunity to deal with those Pencardium as the Heart Protector, is given the
opportunity to release some of these remnants of the day in the form of sleep,
releasing some of the Excesses. If the Heart can't do that because it is Blocked, it
means that as you go into the dream,you can't find resolution in the dream. It
becomes a nightmare. That would be considered Heart Bi Obstruction.
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their mind has the ability to create matter, that their mind can create reality. This
is for people who have a sense of hopelessness and despair, for someone who is
not just a skeptic, but is cynical person. Cynicism is where you really do not
allow possibilities. A skeptic is someone who is still curious about what is going
on. So someone who you think is very cynical would really benefit from Points
for Level 4. Their thoughts can a-eatereality and everything is not an illusion, or
falseness, or what have you.
The Points that are used are h-20, Bai Hui, the Meeting of a Hundred
Convergences, or what you would think of as a Hundred Possibilities. &-20 is
done with the Hui of Yin and the Hui of Yang. The Hui of Yin is Ren-1, which
some of you might not do. In that context, what you can do h t e a d is Ren-7, Yin
Jiao, the Exchange of Yin. Hui of Yang is BL-35. This is dune where the person is
sideways, or tufned sideways, so that you can have access to Du-20,BLz35, and
M - I , or Ren-7 in place of h-1. "Mind becomes reality" is the realization that
mind, when taken into action, creates the vibrations that are in one's thought- So
there is Du-20t Hundreds of Convergencestwith Hui Yin, Hui Yang. This is Bai
Hui. Hui Yin is Ren-1, and this you won't find very popular in the Ming Dynasty
any longer, and BL35. This is Yin Jiaq the Exchange of Yin, just like there is a
Yang Jiao, which is GB-%, not that you are using that. I'm just adding that as a
little note there, Any questions on this 4th Level?
For the Ring of Death, there are treatments in terms of Acupuncture, but
it's a treatment that I'm not going to go into, mainly because most of you, I think,
if you were to face death, you would be frightened. So I don't want to create a
nightmare for you. But the general idea of it is, if you want to explore the idea of
the Ring of Death, that idea of dying and what that realm feels like, it is
essentially Bleeding at LU-10. What happens with death, remember, is the
cessation of not only one's breath, but also one's heartbeat. LU-10 is the Fire
Point of the Lungs. It controls the movement of Qi into the Lungs. So they Bleed
at LU-10, and also they go into the Spleen at SP-10. So basically, the Bleeding of
those two Points produces hyperventilation. By the way, that is also used for
someone who is comatosef LU-10 and SP-10, Tai Yin treatment, the %a of Blood
and the Fish Border, Yu Ji. I don't recommend it. I'm just giving you the Points,
cautiously.
Question: What will happen if you use it with someone who is comatose?
Answec With comatose patients, you are b ~ g i n them
g into the neardeath
experience. Then they are given the choice. What you are doing can be speeding
up their demise, or it can be waking them up. So you take a chance in doing that.
Questiom With Hui Yin and Hui Yang, what is the intention behind using those
Points?
A n s w e ~The idea of it is that you are generating reality. Du-20 is the idea that
there are "hundreds of possibilities*'and what you are doing is that you are
further enhancing those possi%ilitieswithin Yin and Yang-
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the things that you see, hear, smell, taste and so forth. So that's 5T-9 in
relationship to Pure Ymg.
The Stomach Channel, distally, is going to be tapped into with Chong
Yang, ST-42, the Source Point of the Stomach. It almost looks like an Earth
!School treatment, but the Earth School does not use ST-9. They use ST-5 instead.
h any case, ST-9, S T 4 and the other component of this is the use of KI-3, as the
Source Point, but also the Earth Point of the Kidneys. The idea here of the
Authentic Character, is that the Spleen or the Earth,reflected through the
Stomach, is no longer holding on to Water. Water is given the opportunity to be
all things, very similarly to the Hundred Convergences. That's why KI-3, in this
treatment, was traditionally Dispersed. It is rare to have a Dispersal of a Kidney
Point. So we have ST-9, ST42 and KI-3. Z k t t a n would be the term for this in
Duoism, and Jun Zi would be the term in Confuaanism for this and Po Sa??
would be the term that is used in Buddhism, or Boddhisatva would be the term
used for this particular level.
Questiom Would you write the characters for those terms?
Answm Z h Rm &A would be the first one. Jun Zi S-F would be the
second one. And in Buddhism, Po Sa (?), but more commonly also Luo Han
@% . The first one would be the Daoist, the second one would be the
CordMan, and the third would be from the Buddhists. And for all three, they
use the word S h g Rm % A ,which simply means a sage, or in religious
terms, a saint.
Questiom With regard to being able to express the Authentic Character, in part
where that is coming from in terms of the unique potential that an individual
has, and I would think of that in t e r n of the Kidney. I would think of that in
terms of Water, but you talked a b u t Spleen not holding the Water, and
dispersing KI-3. So I don't understand that.
Answm Because remember, prior to that, you realize that there is such a W g
as eternity. And with that eternity, the Authentic Character r n e m that there is
permanence to everything. As a result of that, you acknowledge that everything
that you say, everything that you do, does make an impact, that there is
permanence. That means that you become very conscious of a l l of your actions.
From there, they believe that's the Authentic Character. The idea here with the
Points is that, first of all, the Stomach is allowing for greater acuity. The second
part of it is that you only become limited because the Earth is controlling Water.
So you are limited to where the M h wants the Water to be. The Water is
contained in this vessel (holding up a tea cup), so 1feel that I can only be this
vessel because of the Earth. If I shatter this vessel, the Water now flows and it
can be all things. That is why you ~.IP Dispeming KI-3, from that perspective.
You are breaking open the Great Ravine. KI-3 is Tai Xi, the Great Ravine, or the
Grand Ravine. So you are letting the Grand Ravine no longer be con£ineby its
banks. It is almost like you me flooding the body, but flooding the body not in
the sense that you are creating a storm, but rather you are aeaiing endless
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@ New England S c h d of Acupuncture &JeffreyC.Yuen 20&3
endless possibilities. Some actually will go from that point and show people that
there are endless possibilities, and those are usually the people that when we
encounter them, we would say a miracle has occurred. Those are the Immortals.
That's how a lot of stories about Daoist Immortals, Buddhist Immortals and so
forth come to be. They do exist The question is, are they interested enough in
your problem to show you that there are endless possibilities.
The last level is the Earth Spirit to Support Humanity. This is the level by
which one communicateswith all of earth's Spirits, the Spirit of plants, the Spirit
of animals, the Spirit of the Earth, to support humanity. This is also a recognition
that life should not be measured by human existence. Many of us measure life
and measure nature through the eyes of being human. But this recognizes that
every aspect of nature is equally important as well. So Level 7 really means that
in truth you are all things, and that you connect with all things. Not that you are
able to just create, but that you are at home with all things, and that is reflected
by the crown chakra that connects to the Divine. Generally this is depicted in the
diagram, after giving birth to the Sage Baby. The halo that we see in Western
religions is also perceived in Eastern, that there is a halo, a glow of light that
surrounds you, or light all around the person's body. But that light, if you ever
see these pictures, is usually all around everything else that is in the picture as
well, because all of those things are connected to one thing. So now we literally
see the interconnectedness between all of us. We can communicate with these
plant Spirits. We can communicate with the earth Spirits, with the animal
Spirits. And more so,we first connect with their collectiveness, their Hun is what
you connect with, their collective consciousness. You connect with their records,
their history of life on this earth.
Animals and plants have collective consciousness. If you raise an animal,
they change because of your human interaction with them. If you take an animal,
study them in the wild, they behave like groups. They behave like a pack. While
some animals are more isolated or more alone in their endeavors, they generally,
if you study each one of them, they have very general characteristics. Those
characteristics change when a human takes them into their home and through
love, or maybe some kind of abuse, the animal begins to take on certain energies
that are very different than they were if they were in the wild. Some of you right
now, including myself, might have someone taking care of your pets while you
are not home, so you know the dynamics are going to be different with the
person who is taking care of your animals or your plants. You go back a week
later and you wonder what kind of poison they have been putting on your
plants, because the plants are all yellow now. So they all interact with your
energy and there is a sense of communication. Most of you who have raised
animals probably feel that.
Interestingly enough, in the Chinese culture, they donft like to have pets.
If s rare that they have any. Even these days, if you go to China, it is rare that
people really have pets. The general notion is that when you take on a pet, you
take on the role of being the creator. You are playing the role of God. You
determine when they will get their sunlight,when they will get their water. You
are in some ways domesticating them, making their lives more predictable, but
AX,^_ 1-'- 1- 3c.L 1 f.
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r ., m
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nevertheless, you are in control of their destiny. You are in control of their fate.
They are no longer part of this collective consciousness. You have made them
become quite individualized. You have also created attachments, as they might
become very attached to you. There is a very strong power influx that is created
between you and the pet. And there is also the Confucian aspect, that what you
do to the pets, if you ask yourself, would you do to yourself? Most likely you
would say no. So why do it to something else? Would you put yourself on a
leash and walk yourself around? Obviously a lot of these things you would say,
"Well, if it were humans, you would not want to do that." And Confucianism
uses that as an argument of why people should not have pets. So nevertheless,
there is that general thing about Chinese culture, that with animals, it is best to
really appreciate them in their own natural setting. Yes, there are domesticated
animals, and you could use them for survival purposes, to eat, or in Buddhism
you don't even need to go that far. You could simply be a vegetarian. But rather
that pets or animal and plants should really be best understood as part of their
collective consciousness, rather than studying them as part of a domesticated
consciousness.
Generally the Points that are talked about for the last level, this level of the
Earth Spirit as it Supports Humanity,include GI3-37,Guang Ming. GB-37goes
into ST-42, and ST-42 is a Point along the Ckong Vessel. ST-30 is also used.
Again, I'm giving you the older recipes, before the advent of the Opening Points
of the Eight Extra Channels. When you get into the communion with all things,
that's where it all begins, that's the Chong. The Ckong is where it all begins. So
what they are saying is that you have this light that emanates from you and that
you are seeing the light and that is reflected by GB-37. Thafs why (3-37, for
example, is used for any type of degeneration in the retina of the eyes. If s a very
powerful Point for that matter. In fact,a number of ophthalmologists in Italy
who I teach use that Point in their practice. And again, that Point is Bled in the
use for treating any type of pathology in the retina. But here it is Needled for this
particular purpose, GB-37, and ST-30, not ST-42. If s just that GB-37 goes to ST-
42. And the last Point is Yin Tang. Okay, so that's Yin Tang, (33-37 and the use of
ST-30. If you don't want to use ST-30, you can replace that with SP-4, because if s
the Opening Point for the Chong. Any questions on these seven levels?
Question: When you first started giving us the Points, you mentioned that these
were mostly for Deficiencies, especially with the first few levels. And you
mentioned that for Excesses you would do something else. What would you do?
Answer Well, you have a whole different set of Points. People usually have
Deficiencies in these levels, because all of these are cultivation levels. So that is
why I am mostly giving you of the Deficiency treatments.
Question: So in practice, when you are using Points, are they used in meditation,
...(inaudible) ...or magnets?
Answer In the old days, they didn't use magnets, but generally in terms of
Daoisf practices, they would talk about working from one level, or someone
might be at a certain level, so that they would need that level to be worked on.
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They recommend Needling the Points, and then afterwards, spending time with
the Microcosmic Orbit. So they don't really recommend focusing your intention
on the Points, but rather Needling the Points and simply doing the Microcosmic
Orbit, or for those who have graduated from that, the Macrocosmic Orbit. And
in relationship to Christopher's question, remember, if you have an Excess in
one, that usually means a Deficiency in another. So that which you Tonify in
terms of Deficiency would balance the Excess on that. Why don't we take a
break at this juncture and then when we come back, we'll go into the treatment
of Demons and Parasites.

References & Resources

A number of people asked during the break about references that you can
use. Unfortunately there is none that is really translated into English that I can
recommend for you. In terms of Daoist writings, there is Thomas Cleary and a
number of books that he has translated from the Complete Reality Tradition. But
the resources, if you are interested in the material that we are talking about, you
will find a lot of that in the Pao Zang u. The Dao Zans Jing S&@ was a
compilation of Daoist writings during the Ming Dynasty. During that period of
time they basically compiled a lot of material that was written which they
associated with Daoist writers. So what you have is an encyclopedia of Daoist
writings. And it is also organized in sections. So the section that we are really
looking at, with some of the material that we are learning, is called Xian, and
Xian means Immortal, Xian Shu 4% The Art of Immortality. Some of the
sections of the Dao Zang Jing have been published into smaller versions. Those
books are usually coming out from Taiwan. If s not to say that China doesn't
have it. You go to many of the Chinese monasteries or temples in China and at
least the Daoist monasteries will have these textbooks,
The textbooks are organized into many different sections so there are
sections that even include, for example, the Daoist version of the H q Di Nei
h. So they even have the writings associated with Hwng Di. They have the
N m in the Dm Zung f i n . as well. So you will get a slant. What I mean by
slant is that when you study Chinese Medical Classics, the time period is going
to influencethe writings. People will change the characters. Especially if a word
becomes obsolete and is no longer used in that particular time period, they will
replace it with another word. Or they will say that this word was in the original.
They might have the word and then they have brackets where they will say, "I
really think that they meant this word." Those of you who have read
Unschdd's translation of the Nan fin?, will notice that when he compiles the
commentators, some commentators argue over language. They are not even
arguing over the issues. They will say that the language is wrong. They should
have meant this word and this word will then bring them to this particular place.
So the Dao Zans h g is a Ming Dynasty compilation, which means it is
influenced by the thinking of the Ming, which means that during that period of
time most of the writers were already Neo-Confucianists or Neo-Eteoisfcs. The
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%so is highly interested in the Celestial Master School. He went to Taiwan and
became ordained by the 6 p generation Daoisi patriarch of this tradition. So he
literally went and became a Duoist priest to really study Daoism. He has written a
number of books. His books are published by the University ~f Hawaii Press.
He is now retired, or last I heard he is retired and living in California now.
That's Michael Sam, another scholar in this field.
Then there is Mizo S h n ?$~4 . Mao S h n is the school that is well
known for it magical practices. And you get to the p i n t that they are also well
known for what is often r e f e d to as Thunder Magic. Ma0 Shan is the name of a
mountain in China. A number of these can also be called Mountain Schools, like
Long Hu Shun, the Dragon Tiger Mountain in Shan Xi Province would be the
Celestial Master School. Yu Qing !3ihool is H w Shan. H w Shan is the mountain
associated with the Yu Qzng School. And @an Z h School doesn't have so
much of mountain associated with it, but nevertheless, it's in that particular
order.
In any case, the last tradition is Lu M m P@i M r?$k . Lu Men P ~ i i s
the tradition that develops in the Ming Dynasty, so it's a tradition that does a lot
of writing. Most of the writings of the Daoist schools comes from the Lu Men
School. Lu Men integrates Daoism, Buddhism and Confiaanism, and identifies all
of it. The LM Men School is what influences a school that has become popular in
Taiwan now, Tian Dao Pi$ X&-a ,the Celestial Daoist School. It's a
movement in Taiwan that's very popular, but among the other Damst Schools, it
is often criticized, mainly because the Tkn Duo Pk does a hierarchy of religion.
They integrate all religions, Daoism, Buddhism, Confuaanism, Christianity, and
Islam. It's aU in the Tian Dao Pai. They believe the best way of understanding
religion is to really see the similarities and the contrasts. W e that is a very
bold endeavor, what they have done, however, is to have actually created
ranking systems where one religion is better than another, which obviously is not
going to be very good in that context.
These are the traditional schools of Daoism and their writings you will see
in the D o Z a n ~ling. So the Duo Z a -r z ~ is
w a compilation of different schools.
In there you will find contradicting thoughts, because different schools will have
different interpretations. Just keep in mind that whenever you read a Classic, it's
always an interpretation of an interpretation of an interpretation. There is no
such thing as %at's the o r i p a l form'', because sometimes the words are
changed. Sometimes you'll change the order of things. So whenever you read
something, it's always an interpretation. The former governor of Texas, in
defense of bilingual bible studies, says that if English is good enough for Jesus,
it's good enough for me. We h o w that if you look at the bible, while the bible is
a dassic, it has been translated and reinterpreted numerous times. The King
James Version of the bible is different from another vemion. What I mean by that
is that whenever you study the Classics, you are going to have the same thing.
It's going to be the m e thing, even in Chinese. It's not going to be, "This is the
way it is."

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Question; Eva Wong, which one of these traditions does she write about?

hswec Eva Wong stt~&esfrom a TaiJi teacher who was from the Complete
Reality School. She is more pragmatic and Thomas C l e w is more scholarly.
Just be reminded that a lot of the Zhoist writings are written metaphorically. So
if they say, "The Blue Dragon is diseased." You know that they are referring to
the Liver. But if you are a layman, you might not necessarily know what they
mean by that. Certain things, when they say the Cinnabar Caddron, that means
they are referring to Ren-ITf because that's the altar, Heart, Cinnabar. There are
certain metaphors they will use and unless you have been ordained, or part of
the tradition, sometisnes the words will be very confusing. You won't know
exactly what they mean by that Unfortunately the same thing happens with
medical terms.
Questiom Jefkey, with regard to the levels you were talking about, if the person
has really actualized those levels, does that help us perhaps more fully into
death?
hswec It not only helps you to evolve and pass on more my into life, but it
also helps your clients, because ultimately, the whole point in teaching this, is
that we can bring a certain realization. This is more verbal right nowf but certain
things will resonate with some of the students here, and that realization, or at
least the ... I think it's nice to hear from someone else sometimes. It makes it
more validating that you're in it together. When you hear it from someone else,
it seems to help them to validate their doubts, or the uncertainties that we have-
Not that really the other makes a difference. Ultimately it's really ourselves.
When you start to realize those thingsf it allows you to help your clients through
the processfbecause really a lot of times how we help our client is very often
dependent on the level of our own cultivation. So that is the extent to which we
can bring them. That's the whole goal, what I'm frying to do with this course is
to challenge some of the traditional ways that we might think of what emboldens
us or empowers us in the study of healing. Maybe there is something beyond
just that. But definitely it will help you, as well as your client, to pass through
Questiox I missed the title of that book by Christopher Schiffer.
A n s w e ~The Method for the 3Pure Ones. It's a very thin paperback book. You
will see a Sage Baby picture on that one. The Method of the 3 PLIROnes. The 3
Pure Ones means the 3 Purities: Jade Purity, Upper Purity and Grand Purity.
Some of you fight have been reading books from Master Ni. I don't remember
his fullname (Ni, H~-Ching)~ but he has done a whole series of books. What he
is doing is translating some of the writings from the Dao Zhng Izng. That's
Master Ni, who is another one who has done a lot of writin6s. He's from
California. In fact, his two kids founded the Yo San, one of the (Acupuncture)
schooIs in California.

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 E. Gu & Parasites & Gui A Demons

The next topic is the idea of Parasites. Parasites or the word Gu & is
often associated with physical manifestatiom such as tapeworms, but it is also
often related to the idea that they relate to the Demons. In fact, ifs Classid to
say that eating the Five Grains helps to mate the 3 Worms, and the 3 Worm
destroy the 3 Spirits. They are b a s i d y saying, by using the term Five Grains,
that things we overindulge in, in relationship to the Five Grains, will damage our
Spirit by aeating that fermentation process that we see with grains, where we
see the maggots, where we see the worms, where we see the Parasites. That
concept is richly seen in &oi& literature. Some people have actually interpreted
it literally, that it means you should not be eating any grains. As a result, you
h d some Daoist practitioners who simply do not eat rice or millet, or the
sorghum, which is very popular in Chinese cultwe, rather they just eat legumes.
They just have beans in their diet. Thafs a literal application where they thought
they were referring specifically to the grains, like rice and so forth.
The term Gu is a term that we know dates back to the earliest part of
Chinese avilization. In fact in the 5th Century during the time of the Warring
States, Gu was the chief cause of disease. The main cause of disease was not the
Climatic factors or the Emotions, but it was due to this idea of Parasites, Gu. In
the Ling Shu they tend to suggest that this idea of Gu, or the idea of Ghosts was
something that happens very abruptly, something that happens very acutely. It
says that when one who is generally not &aid or worrisome, suddenly becomes
ill, it is due to Ghosts. And in the same m e r in the text, they say you would
treat by Incantations, by Chanting. They don't say you treat by Acupuncture,
rather it is by Chanting. In fact treatments of Ampuncture and herbs were not as
commonly seen in early writings for the treatment of Ghosts and Parasites, but
rather later on it's more during &e Tang Dynasty that we definitely see a lot
more presentations of treatment for these kinds of conditions.
The word Gu has the character for worm in it. This is Chong & . This is
fie character that means worm, and then we have three of them, the 3 Woms.
And the 3 Worms are h i d e a vessel . This is a vessel. In fact some of you
might notice that this character, if you put this next to it k ,is the word for
X w . Blood is inside a vessel, inside of a container, &to a b l d vessel. In any
case, the idea here was that you have a vessel where, when you open it, there is
fermentation. There are worms found inside.
There are three kinds of Worms, three kinds of Gu. Sometimes the
translation of it is that you have what is physical, like actual worms. Some
people often associate it with tapeworms that produce lesions espeaally in the
Liver. The second type of Worms are things h t are more d a t e d to sexual
issues. Sometimes they refer to them as Male Gu or Weak Gu, Xu Gu, Xu being
weak. That's generally from sexual indulgmces. Excess sex, they say will also
cause Parasites and Gu. The third type of Worms is related to mental and
emotional overwork. Physid and mental overwork will also cause Gu. So those

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@3
 associate Shamans

vmomot~~ animals. 'They w d d put insome tmrpims, m e centipedes. "Let's

throw insome venomous snakes." They w d d seal this v d and obviously the
*mpeto&m%&o*up. Fm&&dhtdvesout
df that highly vmorncm qmbinm, toxins or the venom would be extracted from
ht-hmitbg*bhvehMu-ofd&woM
venomous animals, and the poisonwas us& in wme cases,to treat, but a lot of
haitwmdmahof-. ~ w a e ~ w h o w m M # y
feared, because they would often LIS? thew, or carry these Wgs around with
them. ~ k e ~ f ~ ~ w h y S b w a e ~ @ y ~ t
while, because of these kinds of pdiw. This is how the term "poison against
poison"came into we, Ih Gmg Lh,using poison to attack poison. That w d d
be, in the West, similar to tihmotherapy, using mething v q toxic to attack
som6?thingvery toxic, like cancer. The use of scorpions and centipedes in the
treatment of cancer would likewk,be a mmkm of thisprinciple, using
something highly toxic to eradicate something that is just as toxic, hopefuJly
weaker, so that the centipedes and the scmpiom overcome the tumw md its
p w i h . That principle is definitely used wnetimes even today in modem
cxnw M d b .
When you lwk at the Gu, it%generally associated with decay. Something
is fcmnm-. Something is breahg down. It's generally associated with
pestilent qualities; it has the abfity to afF& &hem a d maybe even spread to
othem. In the old days, when you had epidemics, sometimes they believed it
was due to some type of Parasite m some type of Ghmt Prior to the advent of
the W m B i q !%hao& t h y believe that a lot of h e s when you b d something

*
that wiped out a section of town redly fast, it was because some type of Perverse,
Evil Qi h a afflicted that p a r t i d a r p p . They p n e d l y have pestilent
Po
&
P
tles that produe a -
t we know has ?xenused traditi
and ar Emotions. Tfw most mukt herb
y to deal with Gu has been Perillae, be it
leaf Zi Su Yef orbe it Perhe seeds Zi Su Zi. P e e was one of the most
b u s e they wanted
that was spicy. They
or something that P d a e
are both prevalent in the
Chidim, She Clzuung
another v q
with this idea of Gu.
In Western studies of Chinese Herbal Medicine, Cnidium is a very strong anti-
parasitic agent.
The three aspects of Gu, the Worms, the Parasites, is also translated as
Wandering, Hungry and Sexually Weak or Horny. As they extend that, you
have what they call Wandering Ghosts, you have Hungry Ghosts and you have
Sexual or Horny Ghosts. What is meant by that is, Parasites are very often the
result of things which are unfulfilled. You are stuck with some type of
unfulfilled desires, so you become obsessive. Maybe it is with food, so you are
constantly very hungry. There is a physical obsession, hunger for touch, hunger
for something that is very physical, Hungry Ghosts.
Whereas the hunger for something that is more emotional or mental,
someone whose mind is constantly drifting off, whose life always involves going
here and there, because they just can't seem to be content with the stimulation in
their lives, so they are constantly moving about, is the Wandering Ghost. These
would be Parasitic conditions that can migrate, go from one place to the other,
that are easily transmitted, like sexually transmitted diseases. Hungry Ghosts
generally tend to be more self-contained. They are not things that really go from
one place to another. So some people get herpes or candida, but they stay
localized. They stay mostly in the urngenital area. Others will get candida and
it will also always migrate to the throat. They get oral thrush. So that would be
more Wandering in its nature, even though from a western medical point of view
it is, nevertheless, yeast. If s candida. So Wandering and Hungry are treated
quite differently.
Then the Horny Ghost is the Sexual Ghost. I'm using the word Ghost
because, while, when you die, the earthbound entity is called the Po, there are
three kinds of Po. They have three kinds of Gui . You have the GuI'that is
Wandering. Those are usually people who die while they are traveling, while
they are wandering. And if s interesting that a lot of times, you contract a
parasite when you travel. You go somewhere, come back, and all of a sudden
your bowel movements are different. You become ill. In Chinese, they would
say you caught something on this trip. You might have caught a wandering
entity that they call the Wandering Ghost You know you can definitely get
parasites from something you ate. You didn't even have to travel anywhere.
You ate something. Thafs the Hungry Ghost. And of course, back then you
didn't have protection, so you can easily contract sexually transmitted diseases,
syphilis, gonorrhea and so forth. But when a person dies, they also refer to that,
if you are physically attached to someone, where you are madly in love with that
person, and you can't really leave that person behind, you become what they call
a Horny Ghost Vulgar as that term sounds, one might say, if one wanted to be
romantic, one would say you are a Ghost who is lingering because of your
undying love. And again, that term, "undyinglove", it can't die.
The Wandering Ghost is the one who is more physically attached to the
material world. They are not necessarily in love with someone, but they just felt
their life was not intended to end yet. That's why Wandering Ghosts are usually
people who die in accidents.
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63 New England School of Acupuncture &Jeffrey C. Yuen 2005
create something in you." Whereas a Ghost treatment is actually the belief that
you have a possession, that there is a Ghost inside of you, another entity, another
kirtg. Some people would say that that causes severe Phlegm, severe Shen
Disturbance.
Questiox So when you see somebody who you think cannot have a Parasite
unless they are open to that, because they have some udulfilled desire.
Therefore the Ghost has what they desire, so to speak, right? But it is con£used
because.. .

Answe~The Ghost has?

Question:The Ghost has what they desire, or mirrors their desires.
Answez The Ghost mirrors what they want The Ghost doesn't have it either.
The Ghost feels that thisperson is really like me, and if I am able to take this
person's body over, that body will help me to satisfy this desire. It's almost like a
fear pulls fear to you. So if you are angry and you are going get possessed, you
are going to be possessed even to the point that it becomes extreme, that the
anger now develops into a psychosis. From a Chinese point of view, it is now
most likely you are afflicted by an angry Ghost too, which adds onto that, so that
the condition lingers, because Phlegm keeps it lingering.
Questiom But most of what we are going to see is more subtle than the
psychosis, likesomebody who is hungry all the time, or wants to eat all the
time.. .
Answe~Right, eating disorders.. .
Questiom They don't have a physical parasite. They had all their stools tested.
But you feel that they do have a Parasite, but in this case the Parasite is the
Ghost? So in this case these treatments are the.. .
Answex Right. Ghost treatments are actually where you believe that the person
very often suddenly develops a condition, and the condition involves some type
of S h Disturbance, and has caused some type of altering in their behavior.
That's when you think of Ghosts. If it's Gu, Gu is something that, while it could
be sudden, generally can build up into that level. So Gu is not as severe as Gui.
Gui ultimately causes suicidal tendencies.
13 Ghost Points

Sun Si Mko was a Tang Dynasty practitioner who developed the 13Ghost
Points, which were intended to try to move, to expel; the term is Jie Zhu. That
means exorcism. Jie @ also means to Release. In TCM it is used primarily to
Release the Exterior. And Z h & means to Ekpel. So you are trying to Release
and Expel. You use this word when you talk about Harsh Expellants
(Cathartics). Harsh Expellants are things that are very strong; something that is
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@ New England %d of Acupuncture &JeffreyC. Yuen 2 0 6
used to push things back out to the Ekterior, to Release back and Expel back to
the Exterior.
These Points were very ofien done with Moxibustion. The idea is that
you are trying to give this Yin factor a Yang factor to neutralize it. To give the
Ghost the Light would be another analogy for it. In fact Ge Hong, the alchemist,
tallcs a b u t using Moxa in dealing with the idea of possessions. Ge Hong was one
of the people who developed the beginning of that 3 Treasure treatment I gave
you yesterday, KI-1, Du-20 and Ren-17. Ge Hong talks about using KI-1 and Du-
20, and a lot of his treatments were exorcisms. He says if the person generally
feels very inferior, that is that they feel very depressed, they feel very subdued,
they feel very frightful, then Kl-1 is very useful for that. While Du-20 is more for
someone who always feels very superior. These are people who are very angry.
These are people who are very anxious. These are people who might be
screaming and shouting. He refers to these as E Meng B* ,which means a
wild, very disturbed dream, which today we would translate as nightmare. So
KI-1 is for the subdued nightmares. Du-20 is for the abusive nightmares.
Abusive nightmares, again, what you don't demonstrate physically, outside, you
can be dreaming about. You dream that you were hitting someone, or you were
involved in a riot or something. That could be the dream state allowing you to
express that, and that would be the state for &-20, Moxa on GV-20. What you
are doing is, indirectly you are giving Light to the Yin factor, be it Dampness or
Cold.
When you look at the Ghost Points, in the Dm& tradition, which Sun Si
Miao belongs to, are broken up into trinities, groups of 3 Points. Each one of
them r e f e ~
specifically to a process that is going on. When you look at the first
Ghost Point or the First Trinity, what you are looking at is h-26,LU-11 and SP-
1. So you are looking at Tai Yin, and you are looking at the two ling Well Points,
something from the Exterior that goes into the Interior. Already "Interior",
during the time of Sun Si Miao was Tai Yin, from the S h n Hun ~ Lun tradition.
Sun Si Mzho was keenly interested in the Shang Han Lun. He wanted to know
more a b u t the S h n Han~ Lunc and that interest definitely was depicted in his
first textbook, the Presui~tionswith 1000Pounds of Gold. In there, he alludes to
someone who has written about the Sham Han Lun tradition, that he does not
know much about, and that he is very curi~usabout. In the supplement to the
Prescrivtions worth 100Pounds of Goldt obviously by that point he had learned
the Shan~Han Lun, because now he was using S h n Han ~ Lun language. So he
obviously found someone who was a S b n Han ~ Lun practitioner and was able to
integrate that. It is in the latter part of his life that he developed the Ghost
Points.
So we know that he is going to be influenced by the Sham Han Lun
tradition, and you can see that the ideas are reflected already in this First Trinity,
Tai Yin. Tai Yin, remember, is where something goes from the Yang level, from
the Exterior, into the Interior. Jing Well Points are Points that are trying to move
things back out to the Exterior, LU-11 and SP-1. By saying this, 1 hope it will
help you to remember the Points. And what is &-26? It is that Point that lies
between respiration, the nostrils, and digestion, the mouth. It also represents the
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0 New E n g l d S c h d of Acupuncture &JeffreyC. Yuen 2W
Center of Man, Humanity.The name of that Point, as a Ghost Point, is referred
to as Gui Gong, the Ghost Palace. The Ghost, this entity, has come in to the
Interior, and where the Exterior meets with the Interior is the Lungs or the Chest,
and that's reflected by Dan Z h g , Rm-17. The idea is that Du-26 is the distal
Point that resonates with the center of the chest, that this entity has come into.
It's trying to disrupt the Axis of Qi. Ren-17 directs how Qz is going to move,
directs Upper/Lower, External/Internal. So it affects the diaphragm. It affects
the Canopy that separates the Exterior from the Interior, and Dan Zhong reflects,
or by Du-26, the first affliction that has gone in and it is &ecting your respiration
and your digestion. So the first thing we notice when we get afflicted is our
appetite begins to change. Our energy level begins to change. Our ability to
assimilate Qi, Lungs, our ability to deal with Post-Natal Qi, Lung and Spleen,
begins to get affected. But there is not necessarily a Disturbance of the S k n yet,
or Disturbance of the Mind. It's more of a disturbance of the way that you deal
with s m v d breathing m d eating. So there are changes in the appetite that
begms to take place.
Du-26 is a Revival Point. It is a Point that helps to resuscitate the Yang
and is now being afflictedby something that is very Yin. It is used for strokes. It
tries to bring the Yang back up and out. Du-26 is also a major Point that
stabilizes the Senses. It prevents the Senses from escaping, from leaving. So it is
used for people who have Bell's Palsy, where there is a decline acutely in the
senses. But it cart also be used for gradual blinhess, deafness. It tends to
stabilize the Senses. If you are using it in that manner, it is then often used in
relationship to KI-1, for stabilizing the Senses. Du-26 historically has also been
used a lot with PC-6; it's relationship to the center of the chest, whit31is what this
first Ghost Poht is afflicting. So there is something that is disrupting the sensory
organs. Them is something, where unconsaously the body reacts to something,
that it is not s u p p e d to see, or that the body is not supposed to hear. One
might say it is psychosomatic. That would be reflected by Du-26. So any sudden
changes, because of some type of new exposure, you would get that.
Question: Can you look at these symptoms as kind of like food related, like an
increase in appetite?
Answec It can definitely be an increase. It is a change in appetite, but generally
it is related to Phlegm or Dampness. So it could be Dampcold or Damp-Heat or
Hot Phlegm. Again, it's an exposure to a change in environment. Things that
you don't normally see, and then there are influences that seem to afflict you.
For example about six or seven y m ago, I was in San Francisco and some of my
students came. I was lecturing there a d some of my students from New York
came. And a couple, a gay couple brought me to San Francisco's Castro Street.
They brought me into a gay bookstore where they have all these gay books, and
so forth. And I remember after leaving there, that evening my eyes got all red.
You could say maybe it was psychosomatic or something. You're not supposed
to see those things, that's what the Chinese would say, in fact. If your eyes got
red a l l of a sudden, you saw something you are not supposed to see. In other
words, one would say there was an affliction there. So that would be an
example, and needless to say, I needled &-26 and the eyes cleared up. So that
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@ New England School of Acupuncture &JeffreyC.Yum 2005
would be m example of t h k 1o b ~ ~ u s l have
y no moral judgment with that, but
I'm just giving you that as an example of an went that happenedf where 1can
relate directly to the efficaq of (7-26 in stabilizing the senses.
Question: With regard to working with that with Mma, GI-26 i s g m d y
mnbah&cated to Moxa, but in a context Eke this, if it weren'tHeat, would you
generally Moxa this anyway?

Answec Well, with the F k t Trinityt Mma is not used- The First Trinity is more
m m o n l y N e d & . Y m are not redly going to be using Moxa with i t And
generally, you want to get blood out of it. It u m d y is not hard to get b l d out
of DM-26.And again, Du-26 is C l a s s i d l y used during c M & d for what they
dl Fright-Wind. The child who is veT newow, who is very easily startIed,
v a y frightened, especially a child who is frightened of the darkf h - 2 6 is very
useful for that. H e am-we is more than adquate enough for that.
It's definitely related to a lot of Whd, changes that dimupt the senmy
organs. Jn my example, it was my eyes, but we know that at the extreme it deds
with epilepsy and seizures. That's why we said it is us&l for strokes. It deals
with someone who has aassive exprmion, laughter, a y h g , for that matter. It
heats mania as w d as withdrawal- Just keep in mind that it's a distal Point that
affects the chest and rememberpWu-26 d m m e t up with Rm Chamel. It d w
meet up with Stomach Chmel as well as h r g e htmtine C%artneI,Y m g Ming-
And the idea is that from Y m g Ming we get into Tai Yin. So we have to get rid of
the External Pathogenic Factor that has gone into Ymg Ming by Needling or
Bleeding Du-26#before we go into Tai Yin,the Lungs and Spleen. SQ h a y s a
Point that w i U also work on Large Intestine and Stomach as well. D MMd as the
%a of Yang,is related to, in t m s of the Rm Channel, the idea of the Collapse of
Yang as it leads to Yin, or the Collapse of Yin as it leads to Ymg. So it is useful fm
either one of those mditim:Collapse of Yiny Collapse of Yang. And we h o w
that it d m open up the spine. It is used for stiffness of the spine. So it has a lot
of functions and definitely a h i n t that is underused in modem A c u ~ m e *

The second Point is Gui Xin, Ghost Trust. That's LU-11. I"mjust going to
briefly go over it' h e done a whole three hour 1e- for the California State
Association of Oriental Medicine. You can order a tape h m them. They have
the whole lecture m the M e e n Ghost Points. But in m y case, LU-11 is when
now there are those changes in your behavior, subtle changes inyour appetite.
You begin to not notice those things as being add ox different. But you begin to
f e d that t h f is you. It's not redly strange, so you are not going to want to treat
it. If dl of a sudden you lose your appetitefat the stage of Du-26, you might f e l
somewhat unmdortable, that something is going on,but by the time it has

-
reached LU-1I, h e Ghost has gotten your " h s t t ' ~SQit means that you now
believe the things that you are doing are not net-ly different or musual.
People mi@t notice it, but you don't notice it nowywith LU-11. Them's this
general h st that is gained over you-
LU-11 is a Point the distally up the throat. It's like horn DM-26,
now it is merging in the M t . So your voim be* to change mmewhaL
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There might be a crackle in your voice, as if you have Phlegm that you always
have to dear. And you might find that the body is somewhat more susceptible
to changes in the Exterior. You find that you are more sensitive to light. You
might find that you are more sensitive to temperature changes. In other words,
you are more sensitive to Wind, especially Yang Factors, at least the belief is,
because you are a Ghost. That is Yin. That is Damp. So you tend to be more
sensitive to Yang factors, Wind and Heat. LU-11 is used for a rattle in one's
throat, especially when it is combined with LV-3, because of Liver's relationship
to the throat.
LU-11 is also used for people who have difficulty adjusting to Climatic
changes, especially Yang factors, in which case, it has often been paired up with
one of the Window to the Sky Points. Most commonly the Window to the Sky
Point that is used would be BL-10, Tai Yang of the Bladder. But again, as a Jing
Well Point, it definitely treats loss of consciousness, it definitely treats what they
call Jue R ,Inversion Syndrome, Collapse Syndrome (Reversal Snydrome). It
treats mania. It treats epilepsy, agitation.
But from a Ghost's perspective, this is where there is a general sense that
nothing is wrong and if anything, changes occur primarily in the Sensory
Organs, especially relating to your voice. The person's voice begins to change.
That's why sometimes LU-11 is referred to as Ghost's Words, Ghost Talk,
because the word trust, Xin <s ,also has the word Yan. Van '& is words,
dialog. Xin has the radical for Ren, human, and has the character Yon, for words.
So the words that you speak, you should feel are the words that you want to
speak, and that is trust. The idea of Gui Yan, Ghost Words, is also sometimes
associated with LU-11.
Now your voice sounds different to others and you begin to, at least the
body tries to get rid of that by constantly trying to dear your throat. You have
this rattle in you throat, this constant need to spit, this constant need to
expectorate. Spittle is the Fluid of the Kidneys. So if something is trying to
violate the self, the self tries to get rid of that by spitting. And if someone begins
to have excessive Wind going to their voice box, they are going to be talking
excessively. With excessive talking,you would add to the treatment, SI-16, Tai
Yang. SI-16 is a Window to the Sky Point, Tian C h u a n ~to Dissolve that which is
in Heaven.

Question: Could you also have coughing?

Answer: It can be coughing, yes, just a constant need to clear your throat by
coughing, what have you.
Then we get into SP-1, the ling Well Point. By the way, some of the
disciples and followers of Sun Si Miao, believed that SP-1 should have been the
first of the 13Ghost Points. So some people will dispute the order that is being
presented here. The sequences were not arbitrary. If s believed that when
authors write, they were very specific as to how they wanted the Points to be
done, so the sequencing is important Now the reason why I'm breaking this
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into trinities is that generally when you do a Ghost Point treatment, you do sets
of threes. Again that's common among Daoist writers, that they like to do sets of
threes. It could be bilateral Points and then bilaterally means you have six
Points, or in the case of the First Trinity, you have five because of Du-26, but
generally speaking you do a trinity at a time.
Now the trinity that you determine to do depends on how severe the
condition is. So let's say, if this is the First Trinity, it will be for someone who is
suddenly possessed. They suddenly lost their basic necessity techniques, eating,
sleeping or breathing. You notice that their voice has become somewhat
different. You notice that they are a little agitated, or if not, they have become a
little depressed. So there is a fluctuation between being manic and being
depressive. There is also a general tendency to disengage. So the first two dealt
more with that agitated behavior, and as you get into SP-1, this is where the
depression begins to settle in. This is where you start to lose your concentration.
This is where you start to lose interest in dialog with many people. SP-1 is called
Gui Lei. Lei S means the Fortress. That means that the Ghost is now starting to
create a barrier, because the more it encounters other people, the more other
people might be able to see through this person and realize that this person is
indeed their friend, and this person does indeed need some type of treatment.
But if you get the person to be more alone, more disengaging, you are able to
take over that person much more readily. So they call it the Ghost Fortress. Now
the Ghost caused you to feel more sensitive to the outside. We talked about that
already with the second point. You don't like lights. You don't like Yang factors.
You don't like crowds. You don't want a lot of people around. You want to be
more isolated. And SP-1 now starts to set up that change in your life to get you
to become more isolated. So they call it the Fortress.
If s also referred to as the Ghost Eye. You now start to see like the Ghost.
So SP-1 would be someone who tends to be disengaging, who seems to be
generally sad or depressed, and again, when you are sad and depressed, you
bring people around you down. Most of us do not like to be around sad people,
so you are not going to want to engage with them. As a practitioner, you have to
be with them because you have to treat them, but you might find that their
energy seems to sap you. You might find that they tend to wear you down. That
would be this idea of SP-1.
SP-1 is when you do begin Moxibustion. You Needle Du-26, you Needle
LU-11 and you Moxa SP-1. SP-1 Unbinds the chest. It Opens up the chest. So
again, if s from the mouth into the throat, now into the chest. SP-1 also has a
calming effect on the Shen, used for chest fullness and agitation As a Jing Well
Point, it definitely can be used for loss of consciousness. Being that it is on the
feet, it is used traditionally for cold feet. Cold feet, keep in mind, is not just
physically that your feet are very cold, but that you literally have cold feet.
'Cold feet" would be someone who is very timid, someone who is very shy, as in
our expression when we say someone "has cold feet". They are really
apprehensive about engaging.

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 SP-1 is Classically used for a term that Chinese like to use a lot, Gui Za
X^S ,with the Ghost, you feel like someone is sitting on your chest. You
feel like someone is always resting themselves on your chest. So that is why SP-1
Unbinds the chest. It really Opens it up. The chest is being held down, forcing
you to want to sleep more, even though your sleeping is agitated, even though
your sleeping involves a lot of dreaming. Their dreaming, you can see the
person as they dose their eyes, their head is moving, a lot of confused dreaming.
In which case, the complaint that they, or their family by observation notices, is
that when they dream, if s very restless dreaming, even though they are tired all
the time. Then you would combine it with TH-16. Again notice that what I am
recommending in a lot of these combinations are Ghost Points plus Window to
the Sky Points. The Window to the Sky Points are the Jade Purity Tradition's
addition to Sun Si Miao's treatment So Sun Si Miao was just using the trinity
without the addition of these other Points.
Question: So you start with the complete trinity and add the others.
Answer Yes. Let's say if you are working on a person who exhibits just the
earliest symptom of Du-26, to make sure prophylactically, you would also have
LU-11 and SP-1. So I always recommend that you do the trinity, rather than just
doing one Point.
Question: And you do the trinity first before you add in any of these other
points?
Answer: Right. You open the trinity, and then let's say the person is just really
tossing around in their bed, is moving their head all over the place, and then you
add to that TH-16.
Question:Jeffrey, I thought you said the First Trinity that you don't really do
Moxa, and now..
Answer: For the third one, for the third Point. You don't do Moxa on Du-26.
You don't do Moxa on LU-11. Because when you get to the third point in the
trinity, SP-1 can also deal with the agitation, but if they start to get into that
depressive mode, then you do Moxa on SP-1. So if s just that one Point.
Question: What about Needling? Dispersing?

Answer Needling technique is relative to the Point. Generally for Ghost Points
use what is called Shaking Technique. You are rattling, just like a Shaman would
rattle around the person. In Chinese, Zhen Dong: Zhen #i% means to vibrate.
Vibrate Dong fh means to vibrate them to move (back and forth). If s almost
like if you are doing body work, it would be jostling. like someone who is
comatose and you are saying, "Wake up. Wake up." If s like doing the same
thing, jostling.
We move now to the fourth. If s going from the head, down the throat,
down to the chest. That's the idea. By the time it reaches the chest, it would
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there are ways by which they can Release themselves. There is always an
engagement between the client and the Ghost.
Q u e s t i o ~What about the idea, the idea of separating that engagement by
acknowledging the separate entity concept? Like is there a way ... can you talk a
little bit more about that?
Answe~Separationwould be the idea of Separating the Pure from the Impure.
Generally that treatment strategy doesn't work, initially, because the client, even
by the time they get into the First Trinity, they are already having a hard time
separating themselves from the entity that has possessed them. Once you
strengthen the Spleen, the whole idea of the SP-1 and doing Moxa on that, that is
when the pason is able to further Separate the Pure from the Impuref in which
case, then you are using Points like REN-9, Shui Fenf because of its ability to
Separate. And y m are getting and instigating Small Intestine as further
Separation of the Pure from the Impure into the process. Usually that's done,
interestingly enough, in the old days, with 9 - 3 because of its ExtemaUIntemal
connection. But by the time you get into the Ming Dynastyf we would say that's
really interesting because that opens up Mai and Du Mai brings all that Yang
energy up to Release this entity.
Questiom How often would you do the Needling?
h s w e ~ The treatment for the Ghost Points generally is done once every three
days. So it r e q u i ~as certain consistency with that. Some of you who have
learned through the Worsley tradition, in their treatments of the
F&emal/Intemal Devil, Sun Si Mko also recommends that upon taking the
Needles out, you throw them on the floor. You bury the Ghost. But you don't
have to wear white lab coats or anything. He doesn't say anything about that.
!kin any case, that's the First Trinity.

Then we get into the Second Trinity. The Second Trinity is the use of Da
Ling, PC-7 which is also h o w n as Gui Xin, Ghost Heart, the use of BL-62, which
is Shen Mai, or in terms of Ghost language it is called the Gui Lu or the Road of
the Ghost, and Du-16, which is Feng Fu, the Warehouse of Wind, but in this case
it is Gui Zhn, Pillow of the Ghost. Notice the treatment trinities always involvef
at least in the first three trinities, you are going to see a Ren or a Du Point and
then followed by two distal Points or two Points that are bilaterally done. When
you get to the Fourth Trinity,it is going to be both. You have that Ren aspect as
well as a Du aspect in the Fourth Trinity- That is where you have both Rm and
the Du being treated at the same time.
PC-7, Da Ling, the Great Mound. The idea of a Mound in Chinese is that
it's man-made. Ling & ,like in Yang Ling Qumf GB-34, Yin Ling Qwzrz, SP-9, Da
Ling is a man-made mound. It's a burial mound sometimes. So it means that the
Ghost is now trying to get you to go to the places of his or her past' either by
dream-work, or literally by getting you to travel to go to these places, or to look
for people that he or she still longs to meet. Also known as Gui Xin, the Ghost
has captured your Emotions, your heart and Gui Xinf Heart is related to
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Pericardium if not to the Heart itself. Some people, these are disciples of Sun Si
Miao, who write and say, "Master Sun, 1think,really meant LU-9." So they give
him the respect, but they are trying to create their own agenda and consequently,
some of the Point combinations changed. So some say it's LU-9 instead of PC-7.
One of the Classical m e s of LU-9 is also Gui Xin, the Heart of the Ghost. So it
is a Point that, like the use of LU-11, Unbinds the chest. It Opens up the chest.
The difference here is that by going into the Heart, the general presentation that
this person has now is usually uncontrolled Emotions, Heat in the Blood. We
know that PC-7 is used for Cooling Heat in the Blood. It is useful, according to
the Wen Bing SChool, for conditions that have gone to the Yin and the Blood
Level. In TCM it is used for palpitations. It is also used for the agitation and the
mania. This is a person who usually has uncontrolled laughter. They might also
have the crying episodes, the £righepisodes, but they tend to be overly
emotional, no temperance on their Emotions, what they call unbearable Heart
pain. You really feel it in your Heart. Some people describe it like someone is
squeezing their Heart. So Gui Xin, in terms of its behavior, is the person who
begins to search for the remnants of the past, of the Ghost.
LIB-62, Gui Lu, the Pathway of the Ghost, Skrz Mai. Again, some people
would say that the fifth Ghost Point should be PC-5,fian Shi. Sometimes you
will see discrepancies in the Ghost Point articulations. So now a further
extension, the road, you are taking the "path" of the Ghost. You are going to the
places that the Ghost wants you to go. You are getting the dreams of places, and
now you walk and say, "Gee, I dreamt about that a few days ago and now I'm
actually seeing these things in reality." W 6 2 , its relationship to Yang Qwo Mai,
its relationship to Wind, its relationship as a Bladder Point, that this is about a lot
of agitation. The person, when they are being encountered by someone else
about their psychosis, or about their disturbed behavim, at that point, they faint.
They usually disengage so they don't have to deal with your rhetoric, so they
faint, or they go into uncontrollable aggression. Remember Yang Qiao Mai deals
with what is often referred to as daytime epilepsy. It doesn't treat nighttime
epilepsy. It's daytime epilepsy. The person's whole face begins to contort,
changes in the way their face is. Their eyes have a blank stare that looks
forward. They might have deviation in their eyes. Generally in the Second
Trinity, you have a lot more symptoms of Yang than Yin. The First Tririity, you
start to have some issues of Heat.Then it develops into Dampness and Cold.
The Second Trinity is a lot more Yang symptoms in terms of uncontrollable
symptoms.
The end of that Trinity is Gui Zhm, the Ghost Pillow. And here, the
person's ability to articulate conversation in terms that are reliant on their
memory.. .it's almost like you talk to the person and you ask them, "Don't you
remember we used to do this?" but there is no recall. They remember things,
but don't h o w where it is coming from. So with Du-16, it's almost like their
dream state becomes a lot more realistic to them. What they dream about is
telling us that they have lived in the past. So they are sleeping, the Pillow of the
Ghost. The Ghost has taken a lot more of a hold of them. Now their eyes tend to
stare upward more. They don't like to look at people. There is a little more of an
upward gaze to them. They very often can be waking up in the middle of the
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night walking, sleepwalking, what in the old books is d e d Mad Walking. This
is, they say, the beginning of suiadal tendenaes. Sun Si Mi10 says Du-16 affects
their intelligence. Again, that word Zhi %' ,Intelligence, what they know. Now
they adamantly defend the things that they believe they know. There is a certain
degree of rigidity, stubbornness. And Ge Hmg, who actually lived before Sun 5i
Miao, the alchemist, also talks a lot about h - 1 6 for people who have Leg Qi
illnesses. Leg 0 is a term that was used by Hua Tuo as well, and it's basically the
idea that your legs feel paralyzed. You feel something, but you can't act on it, so
your legs become very restless, at times your legs become very numb and Du-16
is very useful for that.

In terms of herbal treatment for the Second Trinity, it is a fluctuation and

you alternate between Ci Zhu Wan, the Magnetite and Cinnabar Pill (Ci Shi, Zhu
Sh, Skn Qu), and Du Huo Ji Sheng Wan, the Angelica Pubcens and Loranthus
Pill (Du Huo, Xi Xin, Fang Feng, Qzn Jiao, Sang Ji S h g , Du Z h g , Niu Xir Rou Gui,
Dung Guir C h w n Xiong, Shmg Di Hmngr Bai Shao, Rm Shen, Fu Ling, Zhi Gan Cao),
which you might get into some legal problems, but that is the context. I think I
wrote this word wrong.. .yes that's the way it's written. So the influences don't
want me to give you the information (laughter). That usually happens when I do
Ghost Points to tell you the truth. There is always something that interferes with
it.

Questiom When you say alternate, ifs like one day do one and then the next
day. ..
A n s w e ~Do the other, right. So the first formula is the Magnetite and Cimabar
Combination, what they call sometimes the Black and Red Pill, Kidney/Heart.
The Magnetite is black and the Cinnabar is red. In that formula you also have
S h Qu, the Lyrics of the S h , or more popularly we translate it as Massa
Fermenta. Shen 4$ ,like Spirit, Qu dj ,the Lyrics of the Spirit. Massa
Fermenta which allows the minerals to be properly absorbed and not too toxic in
the body. It is one of the herbs under Food Stagnation Herbs. This is a formula
that you might have frouble with because of the Cinnabar. You have toxic
minerals in here. One might say you are promoting mineral toxiaty, but lithium
does the same and they use that for depression. In my case, Du HUOJi S h g
Wnn would be the Loranthus and Angelica Pu- Pill. And if you are not
f d a r with them, you can look that up in Bewky and Ekrolet's book on
Formulas and Strategies, which has these formulas.
Why donft we break here for lunch? When we come back, we'll finish up on the
Trinities.
Question: Do you Moxa those Points?
Answex The first Point you are going to Bleed. BL-62, you Moxa. And the last
Point, Du-16, you Needle.
Question: And are there any Window to the Sky Points that you use with this?

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 ~ could combhe it ~5th
h s w e You Window to the Slcy Points. 1%give you
some when we come back hmch then. Those would be like the addendum
to it. The first Point you s Ik Ling. The Moxabustion is done on BL-
62, and h-16, you N e e . The G h s t Wow, you Needle.
Questioa In the F b t Trinity you said you Moxa LU-ll?
h w e x No, Moxa SP-I.

Qwestio~Moxa 9-1, N d e LU-11, Bleed &-26?

Answex Yes, you try to get some blood out of Du-26. You Moxa all of the Points
when you are treating from the Fourth Trinity backwards. That's why I made
that statement. Sometimesyou have a severe possession, where you have a
severe psychosis, and you as a M a a n suspect that it is due to Ghosts, because
this is something that happened to them very s d d d y . Suddenly they have a
&maticbehavior w e . It W d h b w m e m very traumatic
happen&, so they felt reaIly vulnerable, and that was an excellent opportunity
becam this Ghost had something very traumafic happen to them in the same
way, md then they quickly came into your M y , and because you were so
vulnerable, they were able to take on that mie and you have a severe neurosis at
that point. So at that p i n t you are not going to be thidang of the F h t or Second
Trhity. It went in and b a u s e of your vuherability, it might be at the Fourth
Trinity. So what you am doing is you are guing to go backwards. If you are
doing it in that fashion, you are going to Moxa dl the Points along the way, that
you are going to go b&wmds to. Here, you just have something that gradually
begins to alter your behavior, even though it may start acutely, suddenly. This is
why m e Points are Needled, some are Bled and someyou Mma. Thafs the
difference.
Break

Are theremy questions from this morning?

Questium (budiile) I thought you w e saying something about working
backwards and usingMoxa ... I wm't quite sure.
Question: Okay, rather than Needling and Bleeding?
Answer: Right.
Question: And then using Moxa on all of the Ghost Points?
Answer. Well, no. You are not using Moxa on all of the Ghost Points,but you
might, let's say, go to the Fourth Trinity, which has four Points, and then start
with those Points where you are using Moxa, and then moving backwards, using
Moxa on the other Points.
Question: That's where I get confused. When you say moving backwards, what
are you.. .I mean to the Third?
Answer: Right, to the Third Trinity or Second. In other words, if you are
treating someone who has a severe psychosis and you suspect that the severe
psychosis is due to a Ghostly possession and you believe that if s now at the
Fourth Trinity, then you have to treat at the Fourth Trinity and work your way
backwards. Because if s so severe, you're intention is to give them Yang energy.
Your intention is to give them light to help transform that Phlegm, that
Dampness, that Ghost, away from that level. So that's why you are going
backwards by going from Fourth to Third to Second to First. You wouldn't use
all Thirteen Ghost Points at one time. You would not. We're not recommending
doing that. If s not traditional that they like to use a lot of Points all at one time,
in Chinese Acupuncture anyway. The whole idea of the Trinity is in line with
this idea in Chinese medical belief, that you should use three Meridians, at most,
in one treatment.
Question: So then do you always go back, given that example, do you treat one
Trinity on one day, and then you feel like maybe now it is the Third Trinity and
you treat that? Do you always go back to the very First Trinity?
Answer: Right. You are going backwards, after you see improvements in the
condition, then you start moving to the Third Trinity, and you see improvement
there, and then you move to the Second. Again unfortunately I can't give you a
timetable, because in Chinese Medicine there is no such thing. It really depends
on the individual. Certain things work really fast. Other things might work very
slowly.
Question: When you work backwards, do you work backwards through the
three Points of the Trinity?
Answer: Right, with the exception of the last, which has four Points. Again,
depending on what the last Point is, because the last Point, some people say is
Yin Tang. Other people say it is Hai Quan *$t ,which is a Point that is
underneath the tongue. Obviously you are not going to Moxa the Point
underneath the tongue, but you can Moxa Yin Tang, indirectly I would say
would be the best way to do that.
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@3
Question; But the order of going backwards, backwards through the the three
Points in the Trinity, A, B and C, do you Moxa them in reverse, C, B, A?
Answer: Yes.
Question: Jeffrey I have two questions. When we have a traditional protocol
like this, and there are alternate choices, like Sun Si Miau's students said, "Old
Sun was nodding at the wheel with this Point. It should have been something
else." How would you recommend that we as practitioners view that? When we
have a bunch of possessed clients, sort of try out different things?
Answer Well, I would recommend you try to stay within the original recipe,
and if you don't see results, then that's when you might want to add other
Points. If s almost like disciples that deviate from the teacher because they just
discovered a Point that is really wonderful, and they really want to make use of
that Point, and they try to interface that into their treatment. That context is
probably where you have students saying, "Ithink he really meant this" or "I
really found this Point to be ineffective. I'm going to use that."
Question: The second thing is that before we broke, someone asked about more
suggestions for Window to the Sky Points. I just wanted to ask that question
again.
Answer: The Second Trinity, as I said, would be like using SI-16 as the major
Window to the Sky Point that is added in the treatment. Tian Chuang X H?
(Celestial Window), would be the Second Trinity.
Okay, so as we get into the Third Trinity, this is where we get into ST-6
which is known as the Ghost Bed, Gui Chuang %& ,Ren-24 Gui Shi %?j
Ghost Market, and PC-$ Gui Ku %B which is referred to as the Cave of the
Ghost This is a situation where the person has reached a point where they are
primarily staying home most of the time. They are pretty much isolated, or at
least they keep themselves isolated. This would also be a situation where, if you
are working in mental institutions, most of these people who are in mental
institutions would usually be in this Third Trinity or Third Level. Remember,
the fact that they are put into an institution where they are surrounded by other
mentally ill individuals, which one can say might mean they are also surrounded
by other Ghosts. A lot of times, unless they are being medicated, their condition
usually gets worse.
The context here is that ST-6, Jia Che, is also referred to as the Bone of
Locomotion, the Jawbone. ST-6 is usually where the person is not only
introverted, but becomes very rigid. Their body is psychologically paralyzed.
There is an indifference. Rather than staring up or staringblankly in front, they
tend to stare down. They are no longer engaging in much activity. Posturally,
they are introverted. Socially they are introverted. They lie in bed a lot. That's
why they refer to this as the Ghost Bed. This person seems to always be very
lethargic. They can't chew. They can't process. The idea of the Jawbone is that
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chewing is processing information. If s assimilating. You would say that this
person doesn't seem to be listening. They are not processing information. You
talk to them and there is no response. Their neck tends to be very stiff and very
rigid. Upon palpation of the neck, you might find it to be very tight. This is
someone who might be grinding their teeth.
All the Sensory Organs essentially begin to shut down in terms of their
acuity. As a result, the Pure Yang of the Stomach cannot Ascend adequately into
the face. If the Pure Yang of the Stomach does not adequately Ascend, it begins
to become Turbid. Every now and then, the body tries to break through it, but as
they try to break through, they just get foamy saliva coming out. Thafs the
Turbidity of the Stomach that is coming out of the Stomach. So they might be
vomiting. There is a lot more Clumping in the epigastrium. Literally, this area
starts to swell up right underneath the breastbone. The person is like this, even
though their head is like that (facing downward). So there is a lot of tension in
the area of the epigastrium. They might have dry heaves, wanting to throw up
but nothing really comes out. They eat very little. In other words, in the Third
Trinity, the body is basically starting to deprive itself of any stimulation so that it
can move you into a state of suicidal (ideation), or slowly causing your demise.
The next Point is Ren-24. Here's the Saucepan, the Fluid Receptacle.
Cheng Jiang is the name we know it by in modern Acupuncture. The Ghost name
of it is the Market of the Ghost. Gui Shi is the term. Ren-24 is where Large
Intestine meets up with its counterpart, Stomach, and also Du Mai can meet up at
this Point, at least in some traditions. By the time we get into the Saucepan, there
is an increase in that foaming of the mouth. There is drooling saliva. Things that
are put in, they just open their mouth and let it drop back out. So there is
difficulty, not so much in the sense that they really have difficulty swallowing,
but they just simply don't want to assimilate, again, going back to ST-6. Things
can even go into their gut and come back out undigested. There is a tremendous
amount of dryness, like a parched mouth. They are starving themselves of food
and fluids. It is almost like the ones, when they open their mouth, you see
strands of saliva along the cracks of the mouth (tongue). A lot of times in
contemporary use, Ren-24 is used for Wasting and Thirsting Syndrome, someone
who is diabetic. It is one of the Ren Points really that nourishes Yin. So this is
someone who is Wasting and Thirsting. This is someone, in Classical terms,
where their extremities begin to lose a lot of mass and tissue from their body.
Part of that is through starvation. They are starving themselves and the key
feature, with the aspect of Ren-24 in differentiation to ST-6, is that drooling
aspect, that there is a lot of saliva drooling out of their mouths. There is food that
you put into their mouth that they just spit back out, or it just drops back out.
That's a key feature of Ren-24. 1mean, even though you are using all of the
Points as a Trinity, that's one way of differentiating.
Lastly you have in that Trinity the use of Lao Gong, PC-8, the Palace of
Effort, which interms of the Ghost Points is referred to as the Ghost Cave, Gui
Ku- PC-8 is the Fire Point of Pericardium. Here is where, in addition to the loss
of appetite, and in addition to undigested food, in addition to the drooling,the
person now begins to vomit bile. They might start to have that yellowish tint on
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their face, the jaundice. Here is where there are greater episodes of extreme fear.
They are shaking. They are now hibernating, sleeping almost all the time.
Sometimes they want to have a lot of blankets. Sometimes they want to throw
off all of the blankets. This idea of Hot and Cold, PC-8 traditionally was used for
treating malaria. These are some of the symptoms of malaria. There is a lot of
distension in terms of gas. When you are treating them in the clinic room, they
might be passing a lot of gas at that time. The individual also very often has
diarrhea. They have no, or at least they are not making any attempt to, control
the sphincter muscles, so loss of esophageal sphincter integrity with vomiting
and nausea, loss of anal sphincter integrity with diarrhea and constipation, most
commonly diarrhea with undigested foods coining out.
The person's demeanor is the one where they are covering themselves.
They generally do not want to engage with anyone. It's like they are in a cave,
and that cave could be in the form of just a blanket over themselves. That cave
could be where they just sit in the closet, in total darkness. They are starting to
lose a lot of weight. They are starting to have malabsorption syndrome. These
are people that you might find in mental institutions where they are being fed
intravenously, but definitely consumption begins to take place.
In the context of the Third Trinity, the Needling aspect here is that you
generally use Moxa on ST-6 to help the person to Release that Coldness, that
tightness in the jaw. When you treat Ren-24, that's Needled, and PC-8 is Bled.
Question: Particularly the first two Points, ST-6 and CV-24, sound like they
could be very important for someone in a catatonic state.
Answer: Right, exactly. I mean, this would be a person that is catatonic. Yes.
That brings us to the last Trinity of the Ghost Points.
Question: The herbs?
Answer. Oh, okay. The herbal formula that is used in this context is the Ban Xia
Xie Xin Tang. Ban Xia, Pinellia, Xie Xin, Draining the Heart Decoction. Just keep
in mind that you are using Sun Si Miads version and not the Shaw Han Lun
version. Bensky and Barolet's book does have the different versions. Just make
sure that it is coming from Suovlements to the Prescriptions that are Worth 1000
Pounds of Gold, where Sun S; ~ i a iso influenced by Z h g Z h m g Jing and he
starts to adapt to some of the Shans- Han Lun formulas and uses it in his
treatments. So Pinellia to Drain the Heart Decoction is the formula. Ifs a formula
that has Ginseng Ken Shen, it has Scutellaria Huang Qin, it has the dried Ginger
Can Jiang, it has the Pinellia Ban Xia, and it has Licorice Zhi Can CM (excluding
Coptis Huang Lian and Jujubae Da Zao from the $hang Han Lun version). It is not
a very complicated formula, but relatively mild formula. But, keep in mind that
as you go backwards, if you are working on the Third Trinity, you are going to
be moving back to previous formulas.

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Question: hi the beginning when we were just starting to talk about the Parasites
and the Ghosts, you were saying that one of the characteristicswas that it
happens quickly, that the symptoms come on quickly, and now as we are going
through the Trinities, it seems like if s progressive and chronic.
Answer: The first Trinity is something that is very acute, and what happens is
that the condition is progressive where you are getting worse. So that's the
difference here. With Parasites, if s the same. What I am also saying is that
sometimes you can have such a severe trauma that it manifests in, let's say, the
Third Trinity. So the person is just like this (hiding his face). They hide
underneath the table. They don't want to come out They don't eat anything.. .
Question: So it could be progressive, but you can get ...
Answer: Right, it depends on if ...the whole context here is that if your Wei Qz,
if your "fortress", your own fortress, is weak, then you can get afflicted really
much more strongly, and if II really go into a much deeper level.
Question: Are these signs and symptoms traditionally considered
metaphorically, or by the time you are at the Third Trinity are these people
literally ...
Answer: They are literally hiding behind that. If you try to pull them out, they
get really very upset and so forth. So yes, they have that.
Question: Would that apply metaphorically also, like with somebody who is out
functioning in the world, walking around, and they come to your dime. Might
you consider working at this level of the Third Trinity?
Answer: If they are "walking around, they are probably in the First and Second
Trinity. It won't be in the Third Trinity, because if you are out walking around,
you are still engaging. This is someone who doesn't want to engage. This is
someone who is definitely very paranoid about the world.
Question: I wouldn't think that they would let you treat them.
Answer: Well, what you are doing is treating them herbally at first. That's the
whole idea of the herbal treatment, is that when they drink something, and they
say something, you are slowly easing them into i t Sun Si Miao, was an herbalist
and an acupuncturist So he is the one who says that you have to integrate both
Acupuncture and herbs together. He is always going to have both treatments at
the same time. Of course, in ancient China they do strap people down, too. If s
not like they didn't do that.
Alright, let's get into the last Trinity and thafs looking at the context of
this Du-23, Ghost Hall Gui Tang ,Ren-1, Ghost Hideaway, the Hiding
Place of the Ghost Gui Cang , LI-11 would be Ghost Leg Gui Tui
kJB& , and the last Point is called Ghost Seal, GuI Feng ,which has
been debated quite a lot by different practitioners of the Sun Si Miao tradition,
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where some people believe if s Yin Tang. Modem textbooks tend to believe if s
underneath the tongue, Hoi Quan.
In any case, if you look at the function and the attnhtes of Gui Tang,
which by the way is Shng Xing, the Upper Star, Du-23 is also referred to as Ming
Tang, the Bright Hall. So this Fourth Trinity is a Trinity where there is literally
psychosomatic blindness, psychosomatic deafness, psychosomatic loss of smellf
they don't smell anything. The Sensory Organs are definitely affected. The
Portals are affectedJand that's the role for using Du-23. I f s to treat this blockage
that is in the Sensory Organs and the Portals. Du-23 in many textbooks is used
primarily for deep-seated polyps, nasal congestion, the whole idea again that it
Opens the Portals. And when you Open the nose, and Open the Portalsf the
nose, by virtue of the Stomach meridian which goes into the eyes, goes into the
ears and goes into the head. So previously, thaf s what we were trying to get
into, that ST-6 scenario of the Stomach Channel. Here now, the Portals are
'sealed"in the sense that the Hallway ofthe Ghost is being blocked by the
subsequent Point that we have. But before we go there, Du-23 not only treats this
sensory loss, which keep in mind is psychosomatic, it also stops bleeding. This is
a Point where the person is cutting themselves; they have suiadal tendencies.
They might be hitting themselves, banging against the wall, throwing their
bodies against moving objects. In other words there is a very destructive
demeanor because the Ghost is trying to get you to kill yourself so that they can,
in a way, piggy back on your Po to move into another incarnation, or at least
convince you that you really need another incarnation. The idea is, at least the
belief is, that once you die, that there is a greater strength in this entity. The
context here is that Du-23 also stops self-inflicted wounds. In Classical language,
you would say that Du-23 stops bleeding.
Then we get into Hui Yin,Rm-1. This is the Seal, this is the Locking. W e
know that with Hui Yin, in the last Trinity you have to somehow get into the Sea
of Yh and the Sea of Ymg. So you have the Dw and you have the Ren. But more
importantly, Ren-1 represents where the Chong, the Ren and the Du originate. If s
the Uterus, if s Hui Yin. This is the most Yin of all the Points, at least from this
perspective. So all the Yin is now beginning to be consolidated. If s beginning to
"seal"the Yin that is negative Yin. We see a lot of Cold that we saw earlier, in
terms of die catatonic state, a lot of the other factors ofYin,the Dampness. We
know that, for example, when you look at Ren-1, it was used to resuscitate Yon&
but in particular, it resuscitated Yang from drowning, from being in too much
Y h . It resuscitated Yang from being in extreme blizzards and cold. It was about
trying to get the Ymg to come back from this very deep Yin state. Even though
today we read books and it says it resuscitates Yang, it was Classically used for
drowning and for people that have frostbite and extreme Cold. Hui Yin is used,
and treated with Moxa. Of course it is Indirect Moxa, where Du-23 is essentially
Plum-blossomed, or you can Needle Du-23, but Plum-blossom, using the Seven
Star Hammer to help Release some of that agitation that is taking place in the
Blood, in terms of the need to self-inflictwounds. So Ren-1 is treated by Indirect
Moxabustion to help break away the "seal" that the Ghost used to trap oneself in.

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 This is very common in Chinese culture, you see this a lot in Daoism, that
they would do an exorcism, and after exorcising the entity, they would put the
entity somewhere, in something, and then the Daoist monk or the priest writes a
Talisman. The Talisman then gets superimposed on top of this container, and
that Talisman is the "seal" that traps the Ghost from coming back out. That was a
very common practice that we see in Chinese culture. So this is almost like the
Ghost is now playing the role of that monk and Seals your Essence so that your
Essence cannot move. You are literally almost paralyzed, and keep in mind that
you are extremely weak. You are extremely depleted, and you are emaciated. So
there is a certain degree of Wasting that we are looking at. At worst, at Ken-1,
you could be comatose, an extreme form of paralysis.
LI-11, the Foot of the Ghost, Gui Tui, which is one of Ma Dan-yang's
Rd9-Ã famous Points. Ma Dan-Yang was a Daoist priest of the Quan Zhen,
the Complete Reality School that I mentioned. In fact he is the number one
disciple of Wang Chong-yang JE. Ife who was the teacher of seven of these
monks or priests from the Complete Reality School, and one of those priests is
the one that founded what is known as Quan Zhen.
In any case, LI-11 was believed to Open us to the cosmic influences. This
is almost like prayer. Sometimes when a person has reached an extreme stage in
their lives of despair, suicide, U-11 is said to Open us up into the Cosmic Qi to
allow for the Cosmic Qi to come in. So here, rather than thinking of Dispersing
LI-11, as we might do in an acute manner for someone who has Shen Disturbance
because of Heat, here you are trying to Open. Open means you're not doing
Tonification or Dispersal. You are just Needling that Point, but it is Needled
relatively deeply, and it is used primarily for allowing and strengthening the
rson's ability to handle the situation on hand. If s about handling; if s about
Eking a grip on your Me, rattling oneself and awakening oneself from the
distraction of the Ghost. In fact, in the old days, they talk about LI-11 for
someone who even has difficulty combing their own hair, personal hygiene.
They have difficulty "drawing the bow" as they would describe it, difficulty in
doing the basic necessities of life. So here U-11 is essentially Needled very
deeply towards the Bone, and there is no Tonincation or Dispersal that is done to
the Point Again, Ren-1 is treated with Moxa, Du-23 is Plum-Blossomed, and LI-
11is Needled with a deep insertion.
That brings us to the last Point which is Gui few, which would be
eitherYin Tang or Hai Quan. Gui Feng is the Seal of the Ghost. So now
the Seal has been put on, and the person's own vitality is prevented from
Releasing or from coming out So in this scenario with Yin Tang, generally Yin
Tang is also Plum-Blossomed, and Hai Quan, if Gui Fmg is being identified as
being below the tongue, that is also Bled.
So Plum-Blossom Yin Tang. The idea of that is so that you can Release the
Seal of the Ghost. It is just like some of us in religious practices, to Seal your
Spirit, you put a metaphorical dot right on Yin Tang. The idea here is that this
Seal, however, is not the metaphorical Spirit, but rather if s a Ghost. So you are
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Bleeding that and getting that to come out. In terms of Herbal Medicine, an
Herbal Medicine formula that is used for this is Xiao Xu Ming Tang
JJ~#+% ,the Minor Prolonging Life Decoction which is essentially used
to dilate the Portals (A4h Huang, Chuan Xiong, Guang Fang Ji, Xing Ren, Fang Feng,
Sheng Jiang, Ren Shen, Fu Zi, Rou Gui, Bai Shao, Huang Qin, Can Cao, by Sun Si
Miao). In modem TCM if s used primarily for stroke, for someone who has
hemiplegia. There are high amounts of Ma h n g in this formula, 30 grams,
which usually is cooked first before the other herbs are added in. But it is a very
strong formula to try to Open and dilate the Portals, to get you to really see the
Light, to allow Celestial Qi to come in. That is why you are Bleeding Yin Tang, so
that you can absorb that Lunar energy. You are Needling U-11 to allow this
Celestial energy to come in, the Light to come in. You are Plum-Blossoming Du-
23 to let all this Yin to resolve itself, to come out, and as well as the Ren-1. So this
is the herbal treatment that is used for the last Trinity. Are there any questions?

Question: Window to the Sky Points for these last two Trinities?
Answer: The Window to the Sky Points for the Third Trinity would be BL-10,
and the Window to the Sky Point for the last Trinity primarily is LU-3. So it is
one of the arm Points, Okay? BL-10 and LU-3. The First one is ST-9 and the
Second one is SI-16. Keep in mind that the Window to the Sky Points are not
part of Sun Si Miads tradition. Those are just addendums that you might be
adding to Sun Si M a s treatments, but he would not necessarily think that those
Points would be necessary. And, keep in mind that a lot of the treatments do
involve Local and Distal, in line with Classical thinking.
All right then, now we can leave the Ghost Points behind and move into
the.. .yes?
Question: I was wondering, why aren't the Doorway to the Earth Points used,
because they are about our communication with something that is Yin, and the
Ghost is a very Yin process taking us over. Why wouldn't those Points be
integrated?
Answer Well, because the idea is that the Windows are used to try to help them
to move away from their confinement, from the Earth to go back up. So it's more
about Releasing them, not burying them.
F. Nine Resolutions & Ascetic Practices
The Nine Resolutions essentially are what, in a number of spiritual or
metaphysical practices, deals with ascetics. Ascetic practices are basically
practices that, in some ways, deny life with the thinking that you deny life to
make life good, or better. For example, one ascetic practice is called fasting. I
can be fasting to reduce my cholesterol. I could be dieting, which would be
another way of saying that. But I can say I'm fasting to have some type of
spiritual or mental clarity. Both of them nevertheless have a motive. One is more
for the idea of bettering your life. The other is more spiritually, bettering your
life, even though you might be considered to be starving yourself. That is why
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fasting for spiritual cleansing, which others consider as so removed from
physical reality, is often potentially at the expense of not being able to enjoy
psychological life. At least what others will argue is that you are no longer
enjoying psychological, or emotional life, because these are basic drives. What
you have is the conflict. The self has a drive, and what you are trying to do is
consciously create a control mechanism for the drive. The drive, for example,
could be hunger. I feel hungry and you try to deprive yourself of satisfying that
hunger. You would call that starvation, or metaphysically you would call that
fasting. You feel horny. You want to have sex. Thafs a drive and you deprive
yourself of that and you call it celibacy. That nevertheless is a drive.
So the idea here is that ascetic practices are where you have a certain
emotional need, a certain physical need and you are trying to control those
emotional and physical needs. And very often the payoff is something that is
mentally satisfying. It is not necessarily emotionally satisfying. If s emotionally
adaptive. If s physically adaptive. After you starve yourself a while, the
physical body adapts to that. After not having certain Emotions for a while, the
body adapts to those emotional deprivations.
The context here among Daoist writers is that, yes, we have these practices,
but why do you do it? Why do you starve yourself? Why do Tantric practices?
Is it mentally because you feel that by doing these things you are going to get to
a better world or a better place? Does it make you a better person? Then the
question comes,why would you want to be a better person? Why would you
want to be a good person? Obviously that means what they are asking is: Is
morality your payoff? Is it morality that is the payoff? So they are questioning
that. Again, they are not trying to provide answers. They are trying to provide a
way of searching where you really understand why it is you get involved in
what you do, not because some book says, not because of someone else's
experience which they found exhilarating, that they stopped eating this, that they
found they became lighter in their body and that they became more spiritually
inclined, but rather, what is it that you are looking at? So as they get into the
ascetic practices, some challenges occur,because one of the things with Chinese
Medicine is that you are going to treat people who are interested in Chinese
Medicine, not just because they have a physical problem, but because they like
the ideas of Oriental Medicine. They are looking for an Oriental Medical
practitioner who will cater to their "practices"which involve Oriental thinking.
The idea of ascetic practices is that it often involves the renunciation of the
Will, because the Will is what creates your drives. It is the motivating force of
life. Your drive comes from your Kidneys. It is the Kidney Yang that stimulates
Spleen Yang, that stimulates our desires, Heart Yang, as it Communicates with
the Heart. It is Kidney Yang that gives us the vitality to feel excited about our
desires. So what are the deeper motives? Very commonly, the motives that
many people will mentally come up with is that by doing these ascetic practices,
it brings you closer to infinity. It brings you closer to God. It brings you closer to
the whole. Or other people might say it makes you become different than all the
other common people. Perhaps, it makes you superior. It makes you more
refined, perhaps. And again, even those words, Zhen Ren, the Realized Being,
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 level of existence that is much better, or

of better words, in other words, the self within the context of the control of our
drives.
There is a Coriteollu'lgfacto from a Meridian perspective. When you
Control something, that's how Spleenexercises Control over the Kidneys, Earth
Controlling Water. That is your motivating fence, so (mentally) I say, 'Wait.
Don't do this." That is Spleen trying to Control that Whereas your naturaldrive
is the Kidneys, as it releases it to the Uver, and the communicationbetween the
two, between the drive and the control, recognizing that I have these desires and
recognizing that I have these tools to Control it, is the relationship between the
Heart and the Kidneys. Consequen the Acceptance of it is where you simply
%
breathe life the way it is,and that is Lung and Kidney. That's why in
meditationeverything ultimately returnsback to the bath. And everything of
This is what I mean/ Control with Spleen. The
the Communicationis with the Heart and the Kidneys,
or if s subsequent reckoning.Acceptance is with the
Lungs*
saying is that in Daoist practices, they want people to first love themselves before
they begin to love the Divine that is in themselves. This is what they mean, that
one should not diminish one's own life and try to become the perspective, at
least the religious and philosophical perspective, of another life.
Self-denial through the acceptance of fate is another concept of that.
Again, we see that even in Buddhism, that the self is an illusion. If that's the
case, maybe we are reducing oneself to insignificance. If the self is an illusion,
the self becomes somewhat belittled. It becomes no longer as significant. In that
case, "Why don't we just kill ourselves right now," would be what some radical
thinkers would say. Giving up on this life, and not appreciating the moments of
this life, is a form of suicide in Daoist writings. You are committing suicide every
moment of your life when you no longer appreciate what this life has to offer.
You are giving up on its moments. Then you are already committing a form of
mental/emotional suicide. So you don't have to literally kill yourself. You just
have to negate the validity of your life at this moment.
Basic Survival
The basic survival skills that we have are the Nine Resolutions or the Nine
Ascetic Practices. All traditions, in some way, have some of these practices. The
first is usually the breath. In other words, most of you are familiar with my
model. If s the idea that the First Level is Survival. So you have ascetic practices
that focus on breathing. You have ascetic practices that focus on your diet: food,
hunger and thirst. And you have ascetic practices that focus on sleeping and the
dream state.
The first basic ascetic practice, in this First Level, working with the breath
would be the idea of Qi Gong. If s a form of Qi Gong where all you are doing is
focusing your attention on your breathing. If s a very basic practice of
meditation. In Chinese they call it Jing Zuo #& "quiet sitting". They
sometimes even call it "alchemical meditation" or the "alchemical tripod", Dan
Ding +I-## . The awareness is to keep the mind constantly absorbed in the
breathing, where there is the inhale, the pause, the exhale, the pause. That is a
form of ascetic practice where you devote a lot of time to the breathing, to the
point where you don't pay attention to your other Emotions and your other
desires. Here they are not just talking about spending 10 minutes breathing,
because you are breathing all the time anyway. But rather, you are spending
long durations of time just focusing on your breath, long term breathing focus,
having breath time, so to speak. QI Gong would be an introduction to this
technique. Can you do Tai Ji for nine hours? That would be an ascetic practice.
Obviously, you are now potentially torturing your body. You are causing
cramping in your legs from doing all those stances. You are not engaging in
other activities. All you are doing is focusing on breathing and in the case of Tai
Ji you are also focusing on movement.
The second practice within the First Level, would be working with Thirst
r
and Hunger, riods of fasting and working with the needs of hunger, trying to
even stop an control those needs. From a medical point of view, what you are
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 oes into a stress

isolated. You aregetting rid of

those things. Throw out the telephones. Throw out the computers and be with
the bare necessities, and just try to be like Thoreau, out in the woods,
and just stay there. And even that, we can say that you are still interacting with
nature. But at least nature doesn't talk back to you, so that's some. ..
Question;Would that include people who spend a lot of time doing strenuous
physical activity? They go to the gym for hours and hours.
Answer: Yes. Right
The other "interactive needs" are dinging for a deeper meaning. If s not
just me going up to someone, talking to them and shaking hands. The fifth
practice, still within the Second Level, includes Sexual activity: you want more
than physical contact. You want something that has much more meaning. And I
don't mean "meaning"in terms of romantic love, because in anaent times,
romantic love was not really part of the picture. A lot of times, marriages were
prearranged. They were prearranged in their relationships. They didn't court
and have courting rituals. A lot of times it was just that sex became something
that was part of their expression, but it was not necessarily an expression of love.
So it was easier for people to have Tantric practices in a way, because Emotions
were not as much attached to it.
Tantric practices: a lot of that is being able to refrain from sex. For those of
us who really enjoy it, but have a harder time refraining from sex, we developed
the Tantric practices. Tantric practices are essentially an understanding that
orgasm is not the goal of sexuality. Sex is about creative energy, and when you
are with someone, and you are inthe process of engaging in sex, it is a ritual.
That it is something very sacred, and it is something that has a very powerful
creative component So ascetic practices include understanding sex, no longer
purely for pleasure, even though it can include pleasure, but that it has a certain
spiritual goal. Or, even more profound, is the abstinence from sex, celibacy.
And again, celibacy is more important for someone who has had sex for quite
some time, and now a time period is approaching when they cannot have sex.
Whereas for, lefs say, a young monk, if they have been indoctrinated into
celibacy, that might not be as problematic, because if they never experienced it,
they might not have as strong of an arousal as we have. But that again is an
ascetic practice that we have, where we use abstinence as a key factor.
Then the sixth practice, within the Second Level of the "basic interactive
needs", involve Emotional needs, just someone to really be able to relate to,
someone who cares about us. Here is where the issues of love, the issues of
feedback become very important. Emotion and mental stimulation through
feedback, someone is able to create a response. It may be a negative response,
but nevertheless, it is due to that response that we have that feedback. In ascetic
practices, this can sometimes be the starting point. Someone reads something in
philosophy or in religion. They are motivated by their teachings and they begin
to meditate on the teachings. It is a form of meditation that does not really focus
just on the breath. It might be focusing on an idea, on a concept that comes from
a particular philosophical or religious perspective, and with meditation,
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seventh set of practices, now within the Third Level, would be the mantras, the
mudras, the prayers and the visualizations.
Mantras are the basis of Chanting. Many religious traditions have
Chanting as one of their primary tools. Shamanism as healing uses Chanting-
Chanting is the understanding of sound, and how sound can develop into music,
and then music develops into language. This is intrinsic in the Chinese culture;
words were not an intellectual creation. Words were an emotional expression, so
that when they say a certain word, it was not as if someone said, "Oh, what
should be the word for the number one?" and you just say, "Oh, I would like this
to be the word number one." It was not like that. First you made a sound, and
then you associate it, and you understand that this sound created a certain
vibration. It created a certain meaning, and that sound then gets recorded, and
that becomes language. So language is really just substantiating the vibrations
that are being articulated vocally. That's why if you really think of primitive
languages, they have a lot of similarities. There are not a lot of differences really,
but rather a lot of similarities. Not so much in the way if s written, but in the
way they are spoken. When you look at some of the ancient Egyptian
pronunciations of some of their words, and you look at the Chinese
pronunciation of similar words, that is, that kind of states the same meaning, a
lot of them are really identical. There are a lot of identical meanings that we find
when we look at that.
What you are doing is you are taking a sound or a word onto yourself,
and you are feeling or you are vibrating its rhythm. That's the general context
for it. For example, someone just recently wrote a book. I think it's called
Tower Healing" or something like that, or "Healing Powersf', by a Chinese
author, the last name Zha. Basically he tries to explore what he calls the
"powers", "soulpowers", I believe, "sound power" or "word power", something of
that sort. Basically he is giving these exercises for people to do, but one of the
things he makes use of are the Chinese characters. The idea that 1to 10, if you
learn Chinese and you say, "Yi"(I), that's the head. That's the energetic sound
for the head. When you say, "Yi", everything comes to the head. So imagine if
you had dizziness in the head, and you are just reciting the word, "Yi, yi, yi" over
and over again. You bring energy constantly to the top of the head. So it goes,
from 1all the way down to 10. You are going from the top of the body all the
way to the bottom of the body. So you see, those words were not just numbers.
They were vibrations, and those vibrations are intended to activate certain
parts of the body. Like, "Er" (2), again, if you say it, you can feel where if s
coming from. If s not uncommon that when they say, "Er", that's from the
Heart. That's Opening up the Heart. Of course, that's Opening the Heart this
way (spreading hands out from the heart), very different than "Om" which
brings the Heart in this way (bringing the hands together at the heart). So when
you look at Tan, San" (3,3), if s coming here (chest)like a barking noise really,
from here. "San, San" is dilating the chest. That's more Lungs. So you can see
that basically what he recommends in that book is that if you have say a heart
problem or a head problem, you would recite some of these numbers. That was
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the concept that he was trying to introduce. It's the easiest way of introducing it,
because if s number systems.
People can easily relate to them, but in general, sounds grew out of the
vowels. One has the vowel sounds, and then what you do is add the consonants
next to it. The consonants begin to change the sound. So let's say if I wanted to
communicate between the lower ...
(Sound cuts off. Technical difficultyfor a couple minutes.)
So the Six Healing Sounds are essentially static sounds. They work
primarily from a very localized region. They won't transmit energy from one
Organ to another. So when they do the Xu sound for the Liver, it stays in the
Liver. It can treat patterns relating to the Liver, but it won't follow the
directionality of what the Liver is going to do. Some people can change that by
vocalizing the sound in a certain manner. If I bring it to my throat and I go, "Xu,
xu," (almost like just blowing air) like this, then that might be used for Plum-Pit
Throat, but if s not a directional component.
In any case, the basic vowel, the "Ah" sound, is the Lower Jiao. Thafs the
area of the navel. Let's say, if you want to bring Kidneys' energy down, because
you associate the Kidneys with the Lower Burner, and you want to bring it down
to the legs, as in the case of someone who has weak knees, that would be "Bah,
bah, bah", where you put a "B" next to the "ah" and you say "Boh". If you just say
it to yourself, you can see that the whole abdomen swells up and "Bah" pushes
everything downward. This is best done standing, rather than sitting, because
postures can also throw the sounds in a different direction. If you say "Fah", it
would throw the "Ah" sound, the Kidney sound, upward. So it brings the
Kidneys' energetics to another realm. If you wanted to use Kidneys' sound to
support Wei Qi, that's the niWz". "Mah" brings the sound out to support Wei Qz.
I'm not going to give you all of them, because I don't want this to be a Chanting
class, but I do want to give you at least the basic vowels and if you want, you can
explore them and see if you can come up with the relationships.
The sound that is related to the chest area is the "00"sound, 0-0,as in
T",too". Toor' brings the chest energy up. An extreme natural example is
when you go ... (He makes a quick inhalation noise, as if startled) That would
be, you can see, a very Ascending sound. Whereas if you put the 5" next to the
'00" sound, like "Soo", that brings the sound from the chest downward. So let's
say if I wanted to get Stomach to Descend, because I have indigestion and I want
to Descend Stomach Qi, or I'm constipated due to maybe some type of
Stagnation relating to Stomach,because it is Rebellious, then you could say, "Soo,
soo." I don't mean just once. Granted, miracles can happen, but you have to
Chant that sound. You have to Chant it and Chant it, and then you are going to
get Stomach's Qi to Descend. If you want to bring the chest sound out, and this
is the sound or consonant that is very often added to the Six Healing Sounds.
And that is the "H" sound. "Hoo, hoo." H-0-0 would be where you bring the
sound out. If you put the "M" behind the "0" sound, you bring the sound into
the chest, the universal sound, the "Om" sound. Again, if s really "00"and then
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you put the "M". So you can see there is an "00-M".That's a little
concentration, a coming in. That's where everything centers, and that is the
sound associated with vibrating into the Heart directly, or onto the chest for that
matter.
When you get into the Upper Burner, first of all, there is the sound for the
throat. The sound for the back of the throat is the "TJ"sound. When you say,
nYu", that goes to the back of the neck. If you say Y-U, "Yu"and you really
vibrate the sound, you'll feelit in the back of the neck at Du-14. Whereas if you
are looking at the front of the neck, that is more of the "1" sound, so it is, "Ai". So
it pushes the sound to tine throat. And lastly, as I said, if you wanted to create
the sound for the head, that is the "E" sound, as in when you say the number 1in
Chinese, "Yi". That's the head sound.
At least I have given you the vowels for the basic regions. There are other
vowels that you can explore, but these are the primitive sounds. You have
combinations that you can create. The gamut and the possibilities are not
endless, but there are a lot of combinations that you can create. What you are
doing in Chanting is you are taking the vowels, adding a consonant to it and
then causing the resonance to take place in a certain way. That's what is
represented by a mantra. A mantra usually consists of five to six syllables of
tones, done silently or loudly, softly, slowly or qs&Uy. That is how you change
the frequency of the sounds.
There's a general pattern that I recommend for you to start out with. So,
let's say you had Liver Qi stagnation. You want to work on the chest, so you
know that you have to use the "00"sound. You wanted to bring things out of
the chest, because it is Stagnant and tight in the chest, so you know a consonant
that can bring things out would be the "H".It's like saying, "Hod'. At first, you
start out with muttering. You can't hear me, but I'm muttering it. "Hoooooo" .
And now I'm muttering to the point that you can hear it, but "muttering"is that
you bring the lips very dose together. There is only a very small space between
your lips and you are making the sound, and you are vibrating it. It can be six
syllables of the same sound. You could say, mHm,hoo, hoof W like that in a very
vibrating manner. Then, once you have done that, you make it very loud and
very dear. Again you could do six syllables of the same sound.
People who do Chanting get bored with one sound, so they start to make
it a little bit more exciting and they add other sounds to it. So it goes from a
sound which is clear, loud, very intense, and it gets higher and higher and higher
in its frequency. The third is the "wild. You are screaming it out. So it is loud.
It is wild. If s like the sound is a gospel, like a choir, just really bring it out from
the pit of your stomach. The fourth stage is you work from loud to soft. It is
almost like you go backwards. You start up from that very gospel-like and then
it becomes dear and loud, but not as loud, and then it becomes very soft into the
muttering sound, until finally you are muttering again, very gently. Then you
dose your lips and you say the sound internally, because remember, even when
you think of something, your tongue muscles move. So you could be right now
quiet, but if you are thinking of a thought, the tongue is actually vibrating,
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because it is trying to say the words the you are hearing in your mind. So you
say the word silently. Then you stop and you arc still. No sound. That's the
stage I recommend people to start out with, unless you are doing it for
therapeutic purposes. Where someone has an Excess, lefs say, Excess generally
needs to be Moved, so the sound stays more in the louder schemata, with less
focus on the other. If you have a Deficiency, generally the sounds are done very
softly, very quietly. But the important part is that the sounds are vibrated. You
vibrate the sounds.

Question: For the example you gave us, with the Liver Yang rising, where you
have something coming up and you want to Descend it, using " a h and "yi",
would it also work for Heart and Kidney Not Communicating?
Answer Well, with Heart, you would not use the "Yi" sound, which is for Ae
head. With the Heart you want something more in the chest So you are
following the direction where it goes and then you bring it back down.
With Heart and Kidney Not Communicating, you really want to give it the flavor
of both of them. You want the energy to go up to the Heart. You also want the
energy to go back to the Kidneys. So you might have soft for both, followed by
loud for both, followed by soft and loud, loud and soft, that type. That's how
you can come up with a lot of syllables and a lot of techniques of how you
vibrate the sounds. So why don't we take a break here, and then we will look at
the other components.

The second aspectby which you can work with the Sensory Organs is by
what is referred to as mudras, the positioning of the fingers, the hands and the
feet to affect the body. If you are interested in mudras, what I would
recommend is that you first start out with understanding. You ranget a bookon
Bo Gua, or Bo Grw Z*, which is a form of internal martial arts. They have
hand or palm positions and those palm positions would be considered like
mudras. As you begm to explore more palm positions, then you can move into
other hand positions and try to understand more of the connection between the
fingers. For example, like Omura's 0-Ring would be considered really a much
treatment And Buddhism is very well known for mudras. They have different
mudras that represent different processes of spiritual development. They can
definitely be taken a little bit more down to earth, where the mudras represent
specific ideas of Opening the energy centers of the body, at least from a medical
point of view.
The idea of mudras is that mudras often begin with some type of strain
that is put on the tendons of the hands. For example, in Ba Gua, their hand
position isusually is like this (not visible). So you are creating a lot of strain on
the fingers and holding it in that fashion. You might have positions like this
(palms faring each other, wrists together, fingers ex tended back and up, like a
cup) in Ba Gua, where again, if s not so much like you are holding a cup, but you
really have to strain your hand. You have to flex (extend) all the way down.
That is considered a mudra. So these are hand mudras, where you are not
focusing on the fingers in particular, you are focusing on orientating and
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changing the hands in a certain way. Some of the Sinew Changing exercises that
people talk about are also considered mudras. For example, if you take you
hands and you dose your fingers and you do this (like you're making a fist, but
with the thumb extended to the side), and you stretch out your thumbs as far
back as you can. And you place it up like this (arm extend above the head, with
the two thumbs pointing to each other) and stretch out your hand (thumb). You
can feel a stretch, right? Stretch out your thumbs and pull down your thumbs.
Here, one, two and pull down your thumbs. Now what you are feeling is the
stretch of the Lung (channel). Now if you take that, and just do a little like this
with it (extending arms out to the side, and back to center) and go all the way
down without bumping your neighbor, you'll feel there is a whole stretch going
all the way down to the Lung Channel. That's a mudra. Basically, that opens the
Lung Meridian. If you give yourself an adequate amount of room, you'll feel it
from LU-1 all the way down to LU-10, and in some cases, all the way down to
LU-11. Make sure the elbows are not bent Some of you are doing that, make
sure that the elbows are straight. You are stretching the Sinews, pulling the
Tendino-Muscular Channels, and then you are letting this "vibrate" (moves arm
from above, to the side, and back above, etc. "vibrating"). Then you get a
sensation like something is pulling against your thumb.
Question:What's the book that you mentioned?
Answer: Not a book, but a style of Chinese martial arts that focuses a lot on their
palm formations If s either spelled this way Ba Gua Zhung ,or in
the old days spelled this way Pa Kua. The Eight Trigrams and they have Eight
Palm Positions. So I don't recommend that you necessarily need to know the
martial arts of it, but I'm saying that if you read a book and you see how they
teach you the Palms, you are getting a general sense of the hand mudras. Hand
mudras are said to affect the Eight Extra Channels. Then, as you get into the
individual fingers and how you hold thefingers in place, they are said to affect
the Twelve Primary Meridians. That's how hand positions or mudras have been
adapted into the field of Acupuncture.
Question: (inaudible)
Answer Exactly, Wai Dan Qi Gong, a form of Qi Gong
Prayers would also be considered part of this Third Level of working with
the Senses. Here the Senses are being thrown out You sense that there is
something beyond this world, and you are reaffirming that these forces that are
beyond oneself have an influence over one's life. Prayer, remember, should be
an affirmation, rather than a negotiation. For some people, it is more of a
negotiation. "Yes,I know I've been bad, but if you do this for me, I'll definitely
never do that ever again." That's a negotiation, and that's not what a prayer is.
A prayer is an acknowledgment. If s an affirmation of the current state that you
are in, and you are taking that state, and in many cases, mentally and
emotionally, you are polarizing i t So such and such person is sick. You affirm
that such and such person is well. Again, if s not something like, "I hope such
and such a person is well", which can be construed as a prayer, but "hope"brings
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it into the future. It negates the fact. Right now, that they are not healing. So
you have to affirm the fact that the process is in the present tense, that such and
such a person is well, or such and such a person is already healing, not such and
such a person will hopefully get well. What is happening to that person, right
now? You are not really being present, in this context So a prayer should be an
affirmation of a current state of affairs that you want the person to be in,
regardless if subconsciously you feel that they are not in it at all. Rather, you are
acknowledging and you should really pray, because you do believe that there are
forces that are outside of one's own control that are very powerful in their ability
to heal. An Italian doctor just recently shared a story with me. His wife had a
brain tumor and it was inoperable. He said that all he did was, he went to the
church and he prayed every day. And sure enough the wife no longer has the
brain cancer. And he really believes that it was due to his prayers. Again, this is
an affirmation of belief. Prayers are a vow to oneself. In many other traditions,
you are really praying, in a way, to higher forces within yourself. It is listening
to one's own inner voice.
You can also work with colors. That is another sensory device:
Visualization. Focusing on the colors, often first with the Yang colors, the blue,
the Spirit, the darkness that we mentioned that we put light into. You can even
work on shades of green. Green would be the combination that we start to get
when we combine blue to red. Green gives us a general sense of serenity.
Redness is vitality or sometimes, people would translate that as health. Yellow,
"into the light", is more of a stabilizing effect that we associate with Earth or we
associate with the Earth Plane that we mentioned yesterday. So you can
definitely work with colors. But the way that I mentioned it yesterday is more
about seeing people's auras and being able to see from the color that they
emanate what kind of condition they might have. But if we work internally, we
work on the same thing. We try to cultivate those colors and we try to cultivate
it at Yin Tang, so that the Lunar Qi, BL-1, can take that color that we are
visualizing between our eyes or in the single eye, the Third Eye, and allow that
Qi, that color that we are visualizing, to Descend into that which is all
possibilities, which is darkness. So again, there are many way of working with
colors. This is just one technique of colors.
Other techniques for "learning the unlearned, working with the senses,
includes incense. I left that out, but incense is another aspect, aromatherapy,
burning certain aromas. Aromas can include a wide range of many different
kinds of smell. Some oils smell very musty. Some oils smell like wood. Some
oils have more of that balsamic type of scent to them, or carnphorous scent. So
there are many kinds of scents that we can work with. For the Senses, these
scents that we smell can have a major effect on the brain. Any of you who have
studied aromatherapy know that the olfactory nerves are the nerves that have a
direct connection to the brain. It bypasses the blood barrier, and it is also the
only nerve that can regenerate after it has been destroyed, or after it has been
damaged. So you can also work with fragrancesin that manner. In the old days,
this is how they carefully selected which incense to burn for particular lands of
rituals, kinds of ceremonies, for whatever kind of practices one engages in.
Again, aromas are not really the scope of our discussion here today.
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 The Eighth and the Ninth practices are working with the idea of
Creativity, which is very similar to the "interactive" modes. Creativity first
involves reaching the state in which one no longer has the rnindset where it is
conjuring up many different Emotions or thoughts. That means that first you
reach a point of blankness, no mind, where the mind gives up because you
initially did a discipline where regardless of what thought or what Emotions
came to mind, you always returned back to the same thought or to the same
image or to the same focus, the breath, and after a while the mind gives up. Out
of that state comes the ability of what they refer to as Creativity. The mind now
becomes blank, and you are now able to recreate, or you are able to conjure up.
And generally what you conjure up is further validated because you begin to
realize that what you think of now is something that becomes an imminent
reality. That's what is meant by being the "creator", that the vibrations that you
create are very pristine and very pure. They are unadulterated by other
Emotions, unadulterated by other thoughts. So they have a greater likelihood of
becoming a reality, because once you have Emotion, once you have thoughts,
what you have, very often, is conflict. What you have is static that prevents that
particular pristine vibration from becoming true. So creativity is again an ascetic
practice, but it is an ascetic practice that really requires, to some degree, a level of
meditative practices that allow you to empty the mind. Creativity is the beauty
of nature. If s the realization of infinity, that everything really is possible. It is
your own creation. That then further validates the power of intentionality. What
you will comes true, without the garbage. If I get this and I want this, that's
because if I get this, I'm going to be happy. That's Emotions coming in. For
example, a lot of you here probably want to be millionaires, but obviously you
are not in that level of creativity, because it is tainted with Emotions. If s tainted
with thoughts. That means that you have to go backwards, to dear out the
thoughts. Then you realize that maybe you don't really truly want to be a
millionaire. Some of you might disagree with me already, but that is part of that
emotional/ mental static that you are picking up.
Lastly, the ninth practice, for lack of better words, is Spiritual. Spiritual
means non-creation, chaos, understanding acceptance. Again, that word
"understanding"is not even powerful enough. Acceptance and its realization,
that life is what it ought to be.
That would be the Nine Ascetic Practices. Regardless of which religious
tradition that one embarks upon, you'll notice that there's usually one or a
combination of these kinds of practices. Again, crucial to it is, what is your
motive? Why do you want to engage in these practices? I don't want to sound
like a broken record, but the motives are very crucial. You need to understand
that. Are you trying to be someone different? In which case you already have
mental and emotional static. In the context of one's motive, are you trying to
reach a certain level of existence that allows you to be doser to infinity? That
could be a motive. But if your motive is genuine, it means that you have no
motive. You just like doing this.

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IV. Healing & Its Role
That brings us to the next topic, which is where we are going to look at
our role as healers and how some of these ideas that we just talked about may
remind us of why we got involved in Chinese Medicine in the firstplace.
A. Understanding its Phenomena
The real bias among practitioners and clients very often is to find easy
solutions, remedies, treatments that don't require fundamental changes. Thafs a
real bias. It means, if you have a headache and you know that something is
going to be able to get rid of it right away, you probably want to take that. You
don't want to be working on yourself, and say, "I have to change this and change
that." So the fundamental change is that we have to be willing to make those
changes, as a process of healing. We all know that. There's a general need for
quick solutions. If s almost like you learn a theory and you quickly want to
know which Points can do it, or what kind of herbs can do it. That's a quick bias.
Maybe none of those things can do it and what really needs to be done is the
person needs to make changes in their lives.
But if s common. Thaf s the idea of healing, that we are trying to negate,
we are trying to help the person who is suffering, as quickly as possible, not
realizing that suffering sometimes is a process that regardless of how quick you
want it to be, it simply has to undergo its particular way. There is a need to
recognize that any kind of pain, disease, pattern is potentially a powerful catalyst
for changing,not only behavior. That means I can have an illness and say, "Okay
I have arteriosclerosis, and I better start exercising and dieting", but instead of
just looking at just changing our behavior, if s a fundamental outlook toward a
change in one's health. It means you might have to change your values. You
might have to change your sense of self-esteem, or lack of self-esteem. You have
to change a general perception of oneself. So illness would be the western term.
In Chinese Medicine you call it a Pattern, or an Elemental Condition, or
sometimes if we don't know what we have, but we know we're in agony, we call
it pain. So it is a fundamentalrequirement that these things are necessary to
allow us to move on into our lives. Sometimes, for better or worse, it is about
change. We know that healing can definitely serve as a spiritual endeavor, that
healing provides us with opportunities to teach others to balance, and to learn
through cause and effect, and yet without judging. The idea of balance is
equated with the concept of acceptance. Healing is about learning to come to
terms with our condition. I don't mean that we are going to accept the pain
necessarily, but rather we come to terms with what that condition means to us.
By doing that, we are starting to decipher. We are starting to disintegrate the
power that the condition has on us. These are obviously just words, and they
might sound good, but this requires a lot of work. It is not something that is just
purely words. Learn through cause and effect, without judging. You try not to
judge.

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 B. As a Spiritual Endeavor
As a spiritual endeavor, it is learning about ourselves, within the limits of
our current beliefs and capabilities to examine our own boundaries. As I said
earlier yesterday, if one if going to give Light, then one must be willing to endure
the burning. The key word that we often find in the medicine of the east is that
your work is to continue to evolve, and develop Compassion, Ren ,or in
Confuaanism that term is translated as Benevolence, the recognition that we are
all in this healing together, and that we are doing the best that we can. If s not
about "I have something to offer you because I'm in a better state of health than
you", which really belittles our client. Compassion sometimes has that as a
motive: that you are able to offer something that someone does not have, which
makes you feel superior. If s like kindness. You're kind to someone, maybe
because you have good intentions, but maybe it's because you want to show that
you have something that they don't The idea of Compassion is that we are really
all in it together, so there is no inequality, no status in terms of that concept, and
that everything is, in a way, equal.
The idea is that we are not going to get out of life alive, but hopefully we
are going to have a life well lived. Everyone is going to die eventually, and the
question is, "How well did one live their life?'rather than being among the living
dead, so to speak. The transformation that one is challenged to make may not be
for everyone. That is part of our spiritual endeavor, that you desperately would
like them to make these changes, but if s not for everyone, and not everyone is
willing to make those changes. The change would not only affect the client, but
keep in mind it will affect those who he or she will come into contact with. The
journey of life is not always a simple one. As clinicians, we cannot predict the
outcome or the path that our client or the individual chooses. We may see
similarities between our clients and those we have treated before, and we might
even see those similarities with our own selves. It behooves us to assume that
just because we have seen people like them before, or we see that they are like us,
that they need not be like those people before or like us. The idea is that we
really have to be constantly reminded that we are treating an individual. You are
not treating a statistic. You are not treating someone who is among a group of
conditions that all have Ever patterns or hepatitis.
V. Treatment Strategies
Which brings us to the last component and that is treatment strategies.
What I have done is itemize some of the different kinds of treatment strategies I
think that one can consider in working with people.
A. Working with "Change"(Wind)
That first treatment strategy is called Working with Change, Wind. That
is perhaps the earliest of the treatment strategies of Chinese Medicine, since
Wind is the cause of Hundreds of Diseases, and Wind is an invitation to change,
changing our lives, changing ourselves. We are not necessarily innocent victims.
We donft just have these Perverse Qi factors out there, with our Upright Qi
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trying to constantly prevent us from being subjected to this Perverse Qz. If s
really about the ability to adapt to change. So the inability to change can be
reflected as an Obstruction, Somatically that could be a Bi Obstruction. I have
arthritis. I have rigidity or frigidity, be it physical Obstruction, or emotional,
mental Obstruction. If s almost like, how Wiry are the Pulses? Some of us have
Pulses that are Wiry all the time. We just have a hard time changing. Our life is
pretty set. No matter how much you try clinically to Regulate their Qi,to Course
their Qi, to relax them, their Pulses stay Wiry. This then would not be the
optimal strategy for them. You can't force someone to change if they are not
willing to change.
You've done your treatments, you have Regulated the Qi, but after 10
treatments, let's say, you have not seen major changes. You might then have to
shift to other treatment strategies, even though you desperately, or you might
insistently want them to change. Remember, pain or Bi Obstruction is a built in
warning mechanism, and it is telling us that we do need to change. It is telling
us that we have become rigid, that we have become fixed with fear of what is
going to happen, or maybe fear of a repetition of what has already occurred. So
how someone suffers depends on how they deny, or how they alienate
themselves from the pain. With pain there could be a gradual process of
numbing. If s like how we take aspirin every time we are in pain. We are trying
to numb it; we are trying to make it Cold. It could be armoring. I can just
protect that area, and cause Qi Stasis. We also know that pain can often be an
attempt to escape from things we don't want to deal with, withdrawal, a
blockage of Yang.
So these are some of the common factors that we see with issues of Wind.
You see it in somatic terms as Bi Obstruction, be it Wind Bi, be it Damp Bi or
Cold Bi, or be it where there is simply Qi Stagnation, which eventually develops
into Blood Stasis. But working with change, working with Wind, is working
with Bz, pain, be it physical or mental. It's working with Wiry Pulses. Ifs
working with tongues that are extremely swollen along the sides, the area of the
Liver and Gallbladder, or it is working with tongues that seem to have that sign
of constraint just at the tip of the tongue, where you see that the tip of the tongue
has the band that is right in the center. These are people that we know are
already having a lot of difficulties with change, and that every time something
major happens in their lives, that's when they go through this healing crisis that
they don't know how to adequately support.
If you do want to work with that, your treatment strategy is to Invigorate
Blood and Disperse Wind. Here I am leaving the strategy open to your own
creativity, since that was the last of the Ascetic Practices that we talked about
Creativity and Spirituality. Many of you as clinicians know how to Invigorate
Blood and Disperse Wind, and it should be the paradigm that you work with,
not my paradigm. It should be your own cultivation. Maybe you don't even like
to work on this level. You don't really want to work with Wind. You don't
really get clients with Wiry Pulses. They are not attracted to you, because you
attract your own reflection in many ways. Perhaps most of the clients you have
seen have Slippery Pulses, Damp Pulses. They may tend to be slightly Wiry, but
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generally they are very Slippery. You mostly have Damp clients coming in. So
you might see that you are going to have to work somewhere else in that end.
That's the first treatment strategy: Working with Change. To move Wind,
you have to Move Blood, and that's why we are Invigorating Blood, because
ultimately change that is not being made will cause Qi Stasis, and that leads to
Blood Stagnation. So that's the first of the strategies.
B. Working with Harmonization
The second treatment strategy is working with Harmonization.
Harmonization essentially means that this is the larization of experiences,
£
through isolation, through avoidance and often ough judgment. So rather
than just simply not changing, you are trying to polarize it. You avoid it. "I
don't want to be in that situation ever again. I don't like this encounter, so I'm
not going to be around, when this person is around." Or, you would say, by
constantly thinking of redirecting a thought into its counterpart: Harmonization
generally deals with Counter-flow Qi. That's the Classical term, Counter-flow
Qi, Ni Qi i? 4% ,or Rebellious Of.
How the body intrinsically wants to deal with Rebellious Qi is to
Harmonize it. If I am vomiting, I neutralize that. Contemporary treatments
basically are Harmonization. I have Heat? I dear it. I have Cold? I warm it. I
have pain? I give you an analgesic. I'm depressed? I give you an
antidepressant. I'm coughing? I give you an anti-coughing remedy. So modem
Chinese Medicine unfortunately works in the same way. If s a Harmonization
strategy. You try to polarize it. You try to create the opposite of what it is. And
opposition, remember, really only works well for acute conditions. It doesn't
really work well for chronic conditions. Chronic conditions, you don't have that
principle of Yin and Yang taking place.
Let me just clarify this statement that I just made. Some of you might
remember this,for those of you who came to the Nan ring Class. Remember the
Principles of Yin and Yang are: Opposition, the idea of Transformation, mutual
Consumption, and underneath all of that is Inter-Dependency. So these have
been the Four Basic Principles that have been outlined since the time that Yin
Yang theory came into existence, which is the during the Warring States, coming
out of the School of Naturalism. We know that in terms of medical theory, when
a person encounters something, let's say, like Cold, the body's reaction is to
produce Heat. That's why when you encounter Exogenous Cold, trying to create
change, or Wind Cold, you have chills and fever. So you have Opposition taking
place. IÂ the condition is not resolved and that Cold goes internally, the Cold
now gets Transformed into Heat. There is no longer hot and cold. There is only
Heat, reflectingthe principle of Transformation. The Heat that the Cold has
Transformed into, which is pathology, will Consume the Yin of your body. Full
Heat developing into Deficient Yin,which then gives birth to Empty Heat. That
idea is because of the Inter-Dependency between Yin and Yang or Qz and Blood.
This is generally the process of how the body deals with something. So we all
know that if something "bad happens, the general reaction for us is Opposition.
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axe saying works better with
then you are not going to want to Harmonize. Again, it is a reflection of your
own treatment priorities, as they would say.
In TCM, they borrow from Herbal Medicine the Eight Therapeutic
Methods, All of these Eight Therapeutic Methods can be construed and seen as
belonging to one of these techniques which I am trying to talk about Remember,
the Eight Therapeutic Methods includes Sweating, Vomiting, Purging. Then
there would be Harmonizing, Regulating, and there's Clearing, and Warming.
Finally there's Tonifying. These are the Eight Therapeutic Methods.
I hope this will give you dues. If you have a problem, depending on the
intensity of the problem, any one of these techniques can come into play. But
when you have a problem, how in general do you deal with problems? Do you
deal with it head-on? Do you go and say, "Okay, this is the problem. I'm not
going to let this problem take a hold of my life. I'm just going to take this
problem and get rid of it." That would be immediate resolution (in this context,
Sweating, Vomiting, Purging). Some of us are very good at that. We don't allow
problems to linger in our lives. We have immediate resolution. Even the more
difficult problems, we try to resolve them right away.
Some of us are the type that say, "Well you know, I can't resolve this right
away. I have other problems, and I can't resolve all of those right away." So it
lingers. In other words, when something comes into your body and you get rid
of it right away, you Sweat it out. You ate something, then you Purge it or you
Vomit, which means it is not given any Internal residence. It doesn't stay in your
body at all. It can come in Internally, but it goes out right away. Those are
immediate resolutions. In fact the school which emphasizes that this is the best
way of dealing with life is called the School of Attacking and Purging, Gong Xia
Pai, founded by Zhang Zi He 3 5 3 3 , arguably a very powerful system.
Then those of us who say, "Well, give me some time. I really want to
Harmonize." Harmonization and Regulation is coping. You don't really treat
the problem, or get rid of the problem. You live with the problem. You regulate
it. You prioritize i t "Okay, here's my problems. Let me write down what is the
most important problem. Number one is the most. That's two, three, four. Okay,
I'll work on this problem first." That's Regulation. I'm organizing. I'm
prioritizing. Organization is a Virtue of the Lungs. However, while you got rid
of this problem or that, and this now becomes the first one, now there are more
that you start to add on. So there is never an end of the problems. That's
Regulating. That's the differencebetween Regulating and Harmonizing.
Harmonizing is trying to see the other side. Harmonizing is also like Warming
and Clearing. Warming and Clearing is polarization also. What is the strategy of
going with the Hot? What do you do for Cold? You Warm. You Warm the Yung
to Expel Cold or you Clear the Heat, be it in the Blood level, be it Fire Toxins or
Damp Heat. But nevertheless, we know that Wanning and Clearing are for
Internal conditions. They already have "Internal residence". They are staying in
your body already. If s not something that went in and went out right away. If s
lingering. If s in your system. Harmonization allows it to linger even more.
That's why ultimately Cheng Wu Ji & ^s & who developed the
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Harmonization School calls it a condition of Shoo Yang. If s the lingering. You
kept half of it out there, half of it in here. If s Shao Yang. You keep it lingering.
For those of us who don't want to even look at our problems, because we
have no energy whatsoever, all we want to do then is Tomfy. Build me up first
and then I can deal with my problems. So at that juncture, the problems are still
there. We are not even looking at it. We are not even dealing with it. All we are
saying is that you have to give me some time.
So the Eight Therapeutic Methods of TCM are the reflection of how we
deal with problems. Now you, as a clinician, have to ask yourself, if you have a
problem, and granted some problems are much more severe, but ask yourself,
for these severe problems, problems that are extremely challenging in your life,
how do you generally deal with the problems? Don't come up with an answer.
Look at your past history. If you are the one who says, "Well, whenever I have a
problem, I always want to wait. I don't look at the problem at all. I know I have
to deal with it eventually, but I don't look at it." Then you are the one that is
really trying to Toxufy or Harmonize the problem. That means that when you
get sick, those are the kinds of treatments that you should do for yourself,
because that's your way of dealing with problems. Likewise, you are going to
have some clients who are like this, and some clients who are like that. And that
will then give you dues as to how you can work with your client, where you
really come to understand how they generally work with their problems, because
all of these methods can be used, if you follow the traditions. They could be used
to treat any pattern. You don't have to just Regulate Liver Qt. You can Purge the
Liver. So they don't really believe that you should just Regulate or Harmonize
liver. You can always work on that level. So that also gives you dues of how to
discern with your clients, in terms of what is best for them.
C. Working with the Heart
The third is working with the Heart, which interestingly is the "epidemic"
of the modem times. Most of our problems are problems in the chest, heart
disease. The Heart is the bond to ourselves. It is the self-embrace, the vow that
we are willing to take care of ourselves, regardless of our current state. So the
Heart gives us hope. The Heart gives us the motivation that comes from the
Kidneys Communication to the Heart. And the Heart is the level that, if one is
able to tap into it, is called the 'level of spontaneoushealing". The Heart causes
all wounds to be healed. Self-love would be the Virtue. Those of you who have
studied with me would know why; the Heart Vaporizes Phlegm. It doesn't
allow anything to linger, and miraculously it Vaporizes it. Unlike the other
Organs that try to Expel or Transform or to Dissolve, the Heart is very powerful
in its ability. And in treating the Heart, we treat the Pericardium, and treating
Pericardium is often treated in relationship to Liver. The teachings that
emphasize wor on the Heart are the teachings of a dinidan who lived in the
9
early part of the 1 Century, Wang Qzng Ren i^r-ft . His treatment
strategy would be to Mobilize or Invigorate Blood, and Nourish the Heart.

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Question: I don't understand Mobilize. Qi or Blood, either one. I'mnot familiar
with that
Answer: Well I think TCM would call it Move Qi. There are unique differences
though. In fact in TCM, you know there are Eight Therapeutic Methods. In
Acupuncture there are 28 Therapeutic Methods. So there are a lot of very
specific Methods. And they have words such as Huo Qi % ^ .Huo Qi
sometimes you see in Herbal Medicine. It means to Course the Qi. So we know
that Coursing the Qi is a function of the Liver. But when you say Coursing the
Qi in this context, it is the function of the Liver and the Kidneys. Or Xing Qi
fi- $3, , that would be what I mean by Move the Qi, or Mobilize the Qi, but
Xing Qi, as in Wu Xing 247 ,Five Elements, means that you are Moving the
Qi or the Blood, it can be either, the Qi from one Organ to another. So that's a
specific ten. So, in the context of Harmonization, I'm trying to make sure the
person doesn't get stuck, in terms of where he or she is. So I'm not just moving
anywhere. I want to move this to a place that I believe they want to be in,to
make their changes. When you do that, the herbs that you use to move the Qi are
going to work on the liver, but at the same time they are going to work on
another Organ that you are trying to move the Qz to. That's what I mean by
Mobilize. In TCM, they would just use the word Move to represent everything.
So that's the difference. So in any case, those are the Therapeutic Methods of
Acupuncture.
D. Working with Self-Empowerment (Kidneys)
Working on the Kidneys is known, for lack of better words, as "Self-
empowerment", giving the Will its power, giving the Self its power. This is a
most difficult one, because here you are shifting responsibility more to the client,
more to the Self, and getting that person to reclaim their own power. We can say
that healing, ultimately, is to shift the responsibility to Self. But sometimes we as
clinicians take on more of the responsibility. We want the person to get well
more than they want to get well. That can cause many clinicians to burn out in
their practice. When you shift responsibility back to the client, the feeling is that
you are offering opportunities for growth, you are offering opportunities for
them to heal, by rebirth. Kidneys, if s creativity. It creates new beings, a new
birth.
Working with the Kidneys generally is a "rite of passage", to comfort
ourselves from a place of strength, so that through that comfort we can confront
our fears, our pains and the concerns that have been left behind from our
suffering. The treatment strategy is to Strengthen or to Settle the Will and
Tonify Kidneys. I have two words here because these are two of the 28
Therapeutic Methods of Acupuncture. The term Ding 2 ,in terms of Settle the
Will, you saw that term. Settle the Will means you are anchoring one's Kidney
Yang back to the Kidneys. That's why it treats wheezing. Thafs why Ding Zhi
Wan treats wheezing. You are making sure that the Will, the Motivating Force,
the Willpower, returns back to the Kidneys. That's a Descending nature.

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 Jim@ on the other hand, Strengthen, means that you are insuring that
the Willpower is unimpeded. Jim usually means you get rid of the factors that
will weaken the Organ that you are trying to Strengthen. So when you
Strengthen the Kidneys, what you are doing is getting rid of Cold. That's why
certain herbs we know will Strengthen the Kidneys by getting rid of Cold. Fu Zi,
Aconite, would be an example of that. Certain Acupuncture Points will
Strengthen the Kidneys by Expelling Cold. An example of an Acupuncture Point
that is useful for that would be Du-2. In fact in the old Acupuncture books, they
would say this Point Strengthens the Kidneys. Other Points might Settle the
Kidneys. Again, these are specific words for a therapeutic strategy, and what
happens is by getting rid of the Cold, the Willpower is able to feel that there is
nothing that you cannot do, nothing that is constricting your "motivating force"
forlife. So that's where those two words differ, and as you Strengthen the Will,
you Tonify the Kidneys, and as you Settle the Will, you are also Tonifying the
Kidneys.
Question: So would the Pulse there be a Weak Pulse, a Deep Pulse?
Answer Right. It could be a Floating, an Empty Pulse, like Floating Yang
escaping. So the Will is escaping, the person feels very disenchanted. Their Will
to live has been lost They are very edgy, but when you go down (following the
Pulse), you know that it cannot be Anchored. That's what you are doing.
E. Working with Gu Parasites
Lastly, is working with the Parasites, the Gu. Again, Gu is sudden
personality changes that can occur after traveling or meeting someone
unfamiliar. Gu would be seen as Parasites, and the tendency is that it gets
exacerbated by exposure to Yin factors like Dampness or Cold, or Humidity in
terms of Climatic Factors, or is exacerbated by Yin Emotions, depression,
sadness, pensiveness, fear.
The treatment strategy for Gu is to Release Gu Toxins with Spicy
Aromatics. Again, that is a specific strategy: Gu, like Ghosts, their term is to
Release to the Exterior. You want to bring it back out, and the common
strategies that were used for that were using Spicy and Aromatic herbs. The
common strategy in terms of Acupuncture was doing Moxibustion on top of the
Needles to give them the Yang energy. And you are doing very strong Lifting
and Thrusting Needle techniques in the treatment of Gu.
The most popular herb that was Spicy and Aromatic, that one can say was
part of Fumigation, was Perillae leaves. A lot of people use things like garlic and
onions, as other Antiparasitics. Traditionally in Chinese Medicine, they were
used as well. But the key herb is usually PeriUae Leaves, Zi Su Ye %"%% ,
which gets rid of Dampness and Cold, Yin factors. If s Spicy. If s Aromatic. I f s
considered Warming. And the Seeds, Zi Su Zi, were used for when the
conditions have a Phlegmatic aspect, for the Gu Toxins. So that's when you use
Perulae Seeds, to help dilate the Lungs, Open up the chest, to Expectorate the
Phlegmatic presentation that is taking place.
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 In terms of Acupuncture, one of the major Points that was used for
dealing with Gu, I alluded to before. GB-8 is useful for Gu. -26, in if s
relationship to Dai Mai, is also very powerful for dealing with Gu. GB-39 is
another Point that is among them. If s usually Gall Bladder Points that deal with
Gu. As I said earlier, Gu, when it is translated as Worms, is often believed to
afflict the liver with Stagnation. So, you want to bring it out of the Uver, the
Yin, into its Yang. That's why you are using Gall Bladder Points to Expel these
toxic Parasites that have gone into the liver. Again, if s GB-39, GB-26, GB-8.
Those are some of the Points that are "above, middle and below". GB-22 is useful
for that too. There are a lot of Points that can be useful for that.
In workin with Gu, they say you should always work with the Gao and
the Hwng. Goo # is the membrane, and Hwng $f is the permeability of that
membrane. Gao is Yin,and H m g is Yang: the movement of things. Gao is the
protective layer of the Zung Organs, or the Zang Fu, and Huang is how nutrients
come in and out of the Zang Fu. So Huang is the Yang aspect, the permeability
factor. For example, if someone has leaking gut syndrome, that could be seen as
a Huang imbalance. If someone has malabsorption, in the sense that the Organs
are weak, not Storing, the protective layer of the Organs are weak, then that
would be seen as a Gao, the Yin aspect. In treating Parasites, a lot of times they
find their way into the Zang Fu. They get lodged in the lining of the Organs.
That's the Gao, and that's why they say that you need to treat the Goo Huang. So
Points like KI-16, Huang Shu, or Gao Huang Shu, BL-43, BL-53 could be among the
Points that are useful for that
Question: Would you tell us how to see the aura? (not dearly audible)
Answec The aura, yes, okay. If one wants to work with the auras, the technique
is that your eyes look at the tip of your nose, and from the tip of your nose, you
imagine that the tip of the nose is directly connected to Du-16, and as you are
looking at the tap of your nose, you are also creating the internal imagery of
looking at Du-16. So it is a pyramid that you are creating. Here to here (Yin Tang
to nose) and here to the back (Yin Tang to Du-16). So you are creating a little
prism going this way. And you would do this practice, generally it is done for
about five minutes, and you dose your eyes, and then you open your eyes.
When you open your eyes, you slowly open the eyes, and if you practice this,
usually in about a period of six weeks, you start to see colors. Thafs how you
practice seeing the auras, the easiest way. But keep in mind, don't over do that
practice, or else you will get headaches, like anything else.
Question:, When you open your eyes and you look.. .
Answer: Slowly open you eyes, and ideally what you should be facing is a blank
wall, so that you see whatever color is on that wall. That color that you see is
your own projection. You are projecting your colors out. And as you project
your colors out, after a while the body realizes it is able to project, because when
you see color there is a realization. Now you have experienced it. And because
you have experienced it, you can become aware of it. So then you begin to see
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colors in others. But again, the practice I would recommend is that you do this
starting out very slowly, five minutes of doing this practice. Close your eyes,
and slowly open your eyes, and the next day you might continue with five
minutes. After a while you get comfortable with it, and you bring it up to ten
minutes, and work your way up until you can do that type of internal as well as
external ...because here, externally you are looking out, but internally you are
looking in. So as you do that, working yourself up to about 20 minutes, and
doing that for about six weeks, most people will come back and usually tell me
that they see auras. Now keep in mind that the technique that I just taught you is
how to interpret auras based on how we described the auras in this class. Auric
colors are different and depending on techniques that you use to see auras,
which means you are seeing it in a different light, you might see different colors,
which means in that light you have different interpretations. So you can't say,
'Oh I see that you have blue. I read in this book on the auras that blue color
means this." That's not true. You can hear sound and I can hear what the sound
sounds like, but what's the volume? The volume is like, what is the intensity of
light that you are seeing? Thafs the difference. So it depends on how you are
seeing and gazing at that aura.
So blue, remember, represents the energetics of the Moon, the energetics
of the Kidneys, as the Kidney begins to move to Wood. So if you see a blue
shade, the darker it is, more towards Kidney. The lighter it is, more toward
Wood. If you see the shades of red, that means that now you are seeing the
energetics as it is moving into the Heart or Pericardium. So it is issues relating to
the Fire Element. Again, is it bright or is it very dark? The darker it is, the more
inclined that it is Jue Yin, Uver/ Pericardium. The lighter or the pinker it is, it is
moving more towards the Heart. And then as you move into the yellow
spectrum, the Earth Plane, just keep in mind that that is working with the issues
pertaining to Spleen. Again, is it dark yellow, Spleen in relationship to
Pericardium or the Heart, or is it bright yellow, as it makes the relationship to the
idea of Metal, or the idea of the Lungs. Of course, just seeing white light means
all you are seeing is purity, and that white light, usually in this practice, would
be where the person is letting go of the world. So that type of white light is
usually seen as a good white light. So do not interpret it based on other auric
practices and guidelines, because they are basing it on a different auric
technique, and that is going to be very different.
Question: You mentioned a book dealing with the Chinese characters, 1to 10,
etc.
Answer. I think it is called "Power of Healing" or "Healing Power" or something
like that I believe the author is either Sh or Zha. And I believe if s called
'Tower Healing" or "The Power of Healing". Is anyone familiar with this?
(someone answers inaudible) Do you know the name? But it had the thing with the
numbers. Okay, so 'Tower of Healing".
Question: The audiotape on the Ghost Points?
Answer Conference recording, right? Oh you know that.
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Question: conferencerecording.com?
Answer:conferencerecording.wm I have nothing to do with the tapes. The
California conferences record i t They probably have all the tapes, about 10
different sets of tapes from the California conferences. So if you wait, you can
get the one from this year which is on Gall Bladder, the Courageous Organ. The
topics are always topics that they assign to me, so it is not necessarily topics that
I necessarily want to teach. They are ones that they want me to teach. Okay any
other questions? I thank all of you for coming. I hope this has been informative.
Thank You. Have a good night.

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