CRANIOSACRAL TECHNIQUE AND CHINESE MEDICINE

Arthur Akhmetsafin, M.D. (Department of Neurology and Traditional

Medicine of Pavlov`s State University of St.-Petersburg)

It seems to be reasonable to add this survey to materials dedicated to

craniosacral therapy (14), and as we will see below this is related not only
to the history of the problem, or the issue of priority, but also to other
causes. Without detracting from W.G.Sutherlands merit we have to
mention centuries - old experience of Chinese medicine in the area of
technique called up to now Xi Sui Jing () - Treatise on Washing
the Brain (according to the name of the main treatise describing this
technique), or Jin Gang Xi Sui Jing (), - Diamond Xi Sui
Jing (by analogy with Buddhish Diamond Sutra).
Though the ultimate aim of such technologies was obtaining religious
enlightenment, long life - Chang Sheng (), and even
immortality - Bu Si (), Xi Sui Jingwas also used for more prosaic
purposes: improving health, increasing vitality and conditioning the body.
Till recently this system was believed to be a secret, and the texts
describing the essence of the techniques come to nothing more than
general notes. They are written in the form of a short summary, and their
content is vague without competent reviewers. Contemporary followers of
this system affirm that, until now, one lesson given by an expert of the
washing the brain technique may cost an impressive sum of money,
with condition of a ban on further transmission of knowledge.
Along with Xi Sui Jing () other similar techniques exist, such as Yi
Jin Jing (), also thus named according to the name of the main
work on this subject Treatise on the Change of Tendons (and
Muscles), Liu Zi Jue () - Incantation by Six Characters (art
of conducting sung songs through the organs and tense meridians), Chi
Shui Xuan Zhu () Secret Pearl of Red Waters and others.
In contemporaryChina, all these techniques are grouped one way or
another under the term of Qi Gong () - literally translated as work

(with) energy, and are mainly used for sanitary and curative purposes,
though in former times they were used sometimes for exactly the opposite
purposes (8).
However, in the Five Methods classification of Chinese medical
science Zhong Yi Xue(), according to the texts of Yellow
Emperor Huang Di Nei Jing (), all these techniques have to be
referred to the methods called Dao Yin An Qiao (), literally
translated as To channel and to Tense, to Press and to Stretch. This is
one of the Five Methods of Chinese medicine (2), together with Du
Yao () - treatment by the methods of Poisons and medications
(pharmacotherapy and toxicology), Jiu Bing() use of smoldering
(herb) and cauterization (thermogenotherapy), Bian Shi () treatment by stone (splinters) (mineralopuncture), and Jiu Zhen (
) - Puncture by nine (metallic) needles (acupuncture). These
methods might be applied for healing the common people (as they were
accordingly related to the elements of Wood, Fire, Earth and Metal), as
well as on the physicians themselves - to support the effect of those
methods and maintain their own health they used the method Dao Yin An
Qiao(element Water - kidneys - highest possible Yin in the system of
the Five Elements). That is why, as is conventionally believed, the
transmission of such knowledge was possible only from one hand to other
hand and hence, could not be put towards a common use.
In this regard, it is interesting to note that the element Water and the
direction to the North -Bei () were connected to the deity protecting this
part of the world Xuan Wu () - the Mysterious Warrior. Besides
the connection with the mysterious, war, and the cardinal
direction of North, as has already been mentioned, the direction of North
in the body is represented in the back, Bei (), which is to be found in the
Chinese character(is the bottom part, flesh , is the upper part,
North , i.e. the part of the body directed to the North, hence,
the throne of Chinese Emperor is oriented with back- Yang toward the
North and the frontal- Yin part turned to the South) (5,6).
Besides that, in the symbolic bestiary Xuan Wu is the tortoise Gui ()
twined by snakeShe(), where the tortoise is the female, and the snake is
male. The organ connected with the North, hence correlated to Water
and Xuan Wu is kidneys Shen (), which is a pair organ (two

testicles, two ureters, two kidneys, two adrenals) is naturally correlated

with Yin ().
Chinese medical paleography always points out the division of functions
of the left (Yang) and the right (Yin) in the organism. And as for inner
organs, Zang Fu (), such bilateral organs are the kidneys (and to
a lesser extent, the lungs). In contrast to the organs,Zang Fu, such a
place in the meridian system lies below the nose at the intersection of
the meridians, Shou Yang Ming, as we will further see.
Let us return to the washing the brain doctrine. The authorship of the
Treatise on Washing the Brain is attributed to the famous patriarch of
Chinese Buddhism and to legendary founder of the martial art style Shao
Lin Si Quan Fa () The Shao Lin Monastery Principles of
Boxing, Pu Ti Da Mo, more often called Bodhidharma(8). One finds
many curious stories with this name [1] . Furthermore, accordingly to
some sources, Yue Fei, the legendary commander of the Song () Epoch
used this technique for preparing his special combat subdivisions.
One should note that the initial conception Da Mo certainly clashed with
existing theory of the life cultivating Yang Sheng () of ancient
Taoistsalchemists, and it certainly conflicted with the entrenched theory
of body function stated in the texts of the Yellow Emperor Huang Di(
). Without getting too deep in the spheres of orientalism and textual
analysis of medical and TaoistBuddhist paleography, we
should outline principal features of the washing the
brain technology.
Firstly, let us examine the term Xi Sui (fig.1). The
character Xi (above) has the meaning wash, bathe.
The character Sui (below) has the meaning brain,
marrow, and a broader meaning essence (compare
with the Russian expression to the marrow of ones
bones) (5,6).
The graphic composition of the character Sui (see left) is
formed around bone cavity (trabecules, the cavity of
tubular bone, of the cranium) with the soft tissue
flesh inside it (), we mean not only cerebrum and

the spinal cord, but the marrow, too. In Chinese anatomic terminology
there are characters having more specific meanings, for
example Nao ()brain. Thus, Sui is a generalized notion meaning
everything located in the bone cavities from the smallest (spongy
substance) to the biggest (spinal channel and cranial cavity). That is why
the word combination Xi Sui should be translated as washing or
bathing the brain (and naturally marrow) [2] .
Now, considering the initial theme of the research, we should point out
some common traits of the craniosacral conception (14) and Chinese
medicine. Among all the systems of body function an evident analogue of
the craniosacral system is so called governing vessel, or Du Mai (
). In general, this is one of the most important pulsating vessels in
the system of Eight extraordinary vessels Ba Qi Mai (),
and, in particular, this is the Sea of Yang here the energy of Six
Yang meridians Liu Yang Jing () is united. Acupuncturists
often fail to take into consideration that actually not six, but
twelve Yang meridians are united here (because they are paired). It is
known that in each side of the body there are 12 meridians (six Ying and
six Yangmeridians), i.e. in general there are 24 meridians, Er Shi Si
Jing (). The place where the energy of the left and the right
sides is united is located in the area of the suture between maxilla bones
above incisors and below nasal partition (sutura intermaxillaris) (8,11).
From the point of view of Chinese medicine this area is correlated with
the middle region in the area of Heven, in other words, this is a
Man in the Heven. This point - and we should note that in Chinese
medicine these are not points, but holes,Xue () - is called orifice
into the center of the Man Ren Zhong Xue (). Here the left
and the right meridians intersect the Light Yang (between) the hand and
the large intestine [3] . The above-mentioned phenomenon of
intersection is related with the topographic feature of this meridian: this is
the only meridian that crosses to the opposite side, and this crossing is just
below the nose in the indicated point Ren Zhong Xue. The reanimation
property of this point is known, and it is effective against headaches [4] .
According to classic theory, an energy, Qi, () functions in the body. To
be more precise, there are two kinds of this energy. The first one is formed
in the embrionic period this is Original Qi Yuan Qi (), that is

why it is also called the Energy of the the Earlier Heaven Xian
Tian Qi (), i.e. innate energy (compare in craniosacral terminology
primary respiration). The other is exterior, i.e. is bound up with
external breathing, that is why it is called the Energy of the Following
Heaven Hou Tian Qi (), i.e. appearing with the first breath
and after cutting the umbilical cord (compare Secondary
respiratory) [5] .
Besides this, Qi rhythmically functions in the system of meridians,
moving in them by rhythmically consecutive or parallel motions, the
smallest of which is the rhythm of breathing in and out. Hence, motion
across all the chain of meridians is carried out during two breath cycles
(one cycle being mainly left, and the other right). The place of transition is
the already known point located below the nose, The orifice in the
middle of Man. Hence, if we take as the basic rhythm 16-18 cycles per
minute, the complete cycle ofenergy in the organism occurs 8-9
times a minute. This rhythm should be familiar to experts in osteopathy.
We should also mention that this concept exists in the Indian yoga and
Sufi traditions, as well as in several Tibet schools of the Diamond
Chariot, etc.
Let us return to Governing Vessel. Its trajectory starts just behind the
anus near the base of coccyx (8), that is why the ability to pull up the anus
(closing), or to relax the bottom of the pelvis (opening) is a key ability
in Chinese gymnastics. Going up, the vessel reachesthe point
located precisely in the lower orifice of the sacral channel, Yao Shu (
), where the terminal filament (filae terminale) ends (11), then it
goes up to the thoracic - cervical area. Then it rounds the vault of the
cranium at the median line (external passage), and at the same time
connects with the brain in the parasagittal space (sinus sagittalis et sutura
sagittalis), and ends by the root of upper incisors behind the upper lip.
Thus, this vessel cannot be called the back median meridian as many
Western authors do (and after them contemporary Chinese authors, too).
A part of Governing vessel corresponds anatomically to the passage
of the spinal dura mater cuff, and in the upper part this pulsating
vessel is connected with the brain and cerebral membranes (together
with venous sinuses). The name itself of governing vessel means that
the ancient physicians knew the function of the central nervous system[6] .

This vessel has 28 orifices which are located by segments along

the spinal column, and at the vault of skull [7] .
Let us examine the craniosacral system from the point of view of Chinese
medicine. We start with sacrum, coccyx, and spinal column. The Russian
word krestets (sacrum) names the bone around which, from four
sides, or in the form of a cross, four bones, or joints are arranged (two
sacrum-iliac joints, with lumbar part of the spinal column, and coccyx).
The Latin equivalent of sacrum (os sacrum) has an etymological meaning
which can be traced back to the word sacred, mysterious, sacral bone
(10). As for the Chinese denomination, the most stable term for the sacral
and coccyx areas is Wei Lui ().
Wei () literally translates as tail, meaning coccyx. Lui ()is
village fence, or village gate (5,6). This nuance is also present in
Russian krestets (okrestnosti), meaning environs, neighborhood.
Gates, in the anatomical sense gates () are a component of the
character Lui
(), which means not only passage, but also, and more often,
articulation, joint. As applied to sacrum, these are left and right
sacro-iliac joints between which the sacrum moves (this is called in
craniosacral practice sacral pump, and in the Qi Gong closing opening the gate).
As to another component of the character Lui () spinal column
(etymologically two vertebrae connected together by ligaments),
from the philological point of view this is phonetic, i.e. information
that indicates how to read the character, but does not have any semantic
sense. However, from a medical point of view, the picture is different, as
physicians used to attribute sense to each significant term and physicians
of any tradition use their own language. So Lui () is the character
meaning spinal column, hence, it is directly related to our subject.
This character has one more interesting meaning frets (of musical
instruments) (1,5,6), the construction of which is similar with that of the
spinal column. We should also mention that Chinese musical scale is also
called Liu Liu (), or, by the name of its base tone, Yellow

bell Huang Zhong ().

In Chinese medical theory, terms of musical acoustics are often used.
Moreover, the theory of body function is musical by its nature. We
should remember a well-known citation from the Internal Treatise of the
Yellow Emperor Huang Di Nei Jing (). In the chapter 78
Discussion About Needles, in the Ling Shu section () we read
(3):


The perfectly Wise inferrednumber ofHeaven and Earth,
from one to nine, and thus established nine localities, nine
multiplied by nine gives eighty one, in such a way one calculates
the scale Huang Zhong, and so corresponds the number of
needles.
One of the examples of musical correspondence with human anatomy
is the structure of above-mentioned Governing vessel Du Mai (see
fig 2). In this sense the notion meridian Jing () should be translated
as string i.e. string with changing tension.

The similarity of the craniosacral system structure and musical

instruments is evident: on the bottom (sacrum and coccix) is the system of
string tension adjustment, on the top (cranium) the system of
resonators, with the neck (spinal column) and frets
between them. Also, several constructive elements of Chinese musical
instruments
(anthropomorphous)
have anatomical names
(1).
This simple and obvious
analogy has a
nevertheless biophysical
foundation, too, and that
is corroborated by
bioacoustics research
(1,12,13). For example,
mathematical
calculations of
proportionality of the
dimensions of vertebrae,
the length of the spinal
column and the intervertebral disks, the height of the spinal cord
segments, the length of the spinal rootlets, etc, show similarities with
numerical proportions of the musical instruments fret structure. (1,13). We
should add to all this that the presence of direct and reverse piezoeffect in
bones discovered in in the nineteen fifties indicates that the bone behaves
as a monocrystal [8] .
It is curious to note that if we apply fret correspondences to the spinal
column structure, main pentatonic musical intervals will correspond to the
key segments with transitions between the regions of the spinal column
and the tips of cyphoses and lordoses (in biomechanics and manual
medicine they are known as arcs and triangles that are the
elements of the postural balance).
Let us examine the Chinese anatomy of the brain. This is an
interesting subject, as anatomy was not developed in Chinese medicine,
and dissections were more sporadic than systematic. In this sense, Chinese

physicians were more physiologists than morphologists. Thus, according

to the Western physician, knowledge of anatomy was impossible in China.
However, studying some of some ancient Taoist texts suggests an
absolutely different idea to us.
The brain is divided into nine regions, where nine palaces are
located [9] . In their turn, the nine palaces are distributed in the
sagittal plane into two floors. Western researchers taologists believe
these palaces to be paraphysical objects. We differ with this
interpretation and will try to find the anatomophysiological analogies of
these palaces. We find indications of this in the well-known Taoist
writings Dong Zhen Tai Shang Dao Jiun Yuan Dan Shong Jing (
) Superior treatise of the Original Cinnabar of the
Supreme Way Sovereign from the Grotto of the Truth, andHuang Ting
Nei Jing Jing () Treatise Explaining the Interior of
theYellow Court (7).
With all the image-bearing character of such names, and in the same way
an uninitiated interprets these terms, they mean absolutely concrete
regions of the organism. For example, Yellow Court Huang
Ting () may be associated with the minor epiploon (omentum minus)
and corresponding space (bursa omentalis), where the pancreas is located
(the Element Earth yellow color). The character grotto () (or in
a wider sense cave)by its composition represents room
surrounded by water, and, as we will further see, refers to the ventricle
system of the brain.
So, Taoists distinguish Nine palaces Jiu Gong (). Among them,
in the lower line from the front to the back, at the distance of the distance
of one inch Cun () from each other go:
Ming Tang Gong () The Palace of the Light Hall
Dong Fang Gong () The Palace of the Cave Chambers
Dan Tian Gong () The Palace of Cinnabar Field
Liu Zhu Gong () The Palace of Floating Pearl

Yu Di Gong () The Palace of the Jade Emperor

In the upper line, at one Cun from the lower line, beginning from the
level Ming Tang Gong, from the front to the back go:
Tian Ting Gong () The Palace of the Heaven Court
Ji Zhen Gong () The Palace of the Ultimate Truth
Xuan Dan Gong () The Palace of the Secret Cinnabar
Tai Huang Gong () The Palace of the GreatSovereign
terminates the line.
In is necessary to make a few remarks here. According to the list of the
Explaining Treatise of the Yellow Court, one uses the term Ni Wan
Gong (), The palace ofNirvana instead of The Palace of
Cinnabar Field, that is an example of the introduction of Buddhist terms
into Taoist psychosomatic terminology. We should also mention that for
naming the Sanskrit term Nirvana, the Chinese consonant Ni Wan is used,
that literally means clod of mud, earthen ball. Thus Ni Wan
Gong might either be translated as the Palace of Earthen clod and as
The Palace of Nirvana.
According to its description, The Palace of the Light Hall is located
at one Cun to the back from the point between the eyebrows (glabella)
(7,11). Let us try to analyze the anatomic topography of the palaces.
The five lower palaces from the front to the back:
Ming Tan Gong The Palace of the Light Hall. The
character Ming () Light shows that this palace is bound to the
sense of sight. In turn, the character Mingis the combination of the
character Ri () Sun (left), and Yue () Moon (right). In the
Taoist somatic chart the Sun symbolizes the left eye, the Moon symbolizes
the right eye. So, in the character Ming, the inner vision is realized, not the
mirror (portrait) reflection, when the sides change their places. The place
where the Sun (on the left) and the Moon (on the right), or in other words
the left optic nerve and the right optic nerve unite this can only be the
optic chiasm (chiasma optici) (11). Is the Tang () hall hypophisis in

this case? In the composition of the character Tang hall the only
place which contacts the environment is the air-hall in the north
wall Xian () (Hypophysis gate?, infundibulum?), and besides, in the
base of the sign is the character Tu () earth, that might indicate, in
accordance with Chinese theory, the endocrine and metabolic functions.
Considering that the text localizing Ming Tang Gong indicates the distance
of oneCun from the glabella, we should include the crest of cock (crista
galli), or the place of fixing the cerebral falx (falx cerebri) with the
olfactory bulbs (bulbus olfactorius) in the territory of the palace.
Dong Fang Gong The Palace of the Cave Chambers. Thalami
(thalamus), that literally are translated from Latin as bedroom,
chamber (and even bride-bed, hence thalami expers not
married, virgin) (10). We should note that the character Fang ()
has the same sense! But the character Dong () cave, grotto
suggests the thought of a secret washed chamber(grotto), that
anatomically is naturally associated with the cerebral ventricles. In this
case they only can be the left and the right (lateral) cerebral ventricles. In
this regard, it is interesting to note that in the - character Fang the
component Hu () wicket-gate, single door is applied, as
opposed to the folding gate Men (). Thus we can suppose the
presence of double cave chambers. That is confirmed by the
Treatise Explaining the Interierof theYellow Court Huang Ting
Nei Jing Jing, where incidentally we can find the following information:

through the folds of the Spirit Gates one can reach the purple of
the Cave chambers.
It is known that the choreoid plexuses (plexus chorioideus) in the lateral
ventricles has the violet (purple) hue!
According to the same writing the palace consists of three parts: left,
right and central. Each part protects Shou () corresponding
spirit Shen (): the left (left ventricle) protects
prosperity Rong (), the right protects defense Wei (), the
central protects the sublime mystery ofthe supreme truth Gao
Xuan Shang Zhen (). Indeed, between the lateral ventricles there

is connection through the inter-ventricle

foramen Monroe (foramen Monroe) (11). Thus, we should associate the
inter-ventricle foramen and the third ventricle with the central part of the
palace of the Cave chambers.
As for the flourishing Rong, and the defense Wei, we see here
two opposite kinds of the organism fluctuations which circulate in the
system of the vessels and the meridians, and which
acupuncturists know as nourishing (flourishing) and protecting
(defense) energies. The defense energy can be considered as the
immune energy, as its main goal is to protect organism from harmful
energy, and strengthen frontiers (the system of meridians). In this
case we should identify the energy of flourishing with the vegetative
energy (vegetable life), but not completely, as in the ancient texts the
character having a similar composition, Ying () headquarter - is
often used instead ofRong () flourishing, hence, the controlling
metabolism function (neuro vegetative energy). Let us also remark that
both terms are related to military strategy vocabulary (immune system).
Coming back to the previous point, the Palace of the Light Hall then
unites the systems of hypothalamus and hypophysis.
Dan Tian Gong The Palace of Cinnabar Field or Ni Wan Gong
The Palace of Earthen Clod is located in one Cun to the back from
the previous palace, hence, topically corresponds to the epyphisis
(corpus pineale) (11), which was already considered soul dwelling by
Rene Dekart, and we will add that it is disposed to calcification (clod of
mud), is connected with long life, and in outward appearance it actually
has the red-brown (cinnabar) hue! In this connection there is an interesting
fragment of the Ling Jian Zi () writing The Teacher
ofSpiritual Sward:

.
the fire ofthe Sun core gives birth to dew, the water of the
Moon moisture gives birth to rain, going together to the North Kan
(), they return to the palace of the energy ofthe kidneys sea Zi
() and Hai ( ), the energy of heart directs to Zi ( ), upwards

penetrates into the palace of the Earthen Clod ().

We should take into consideration that under dew and rain they
mean body juices, for example, salivary glands (endocrinea and
exocrinea), and kidneys in Chinese medicine are also adrenal glands
(adrenaline), and sexual glands (sexual hormones), besides the North in
the organism means the urogenital sphere (Yin). The heart (Yang) is not
only properly heart, but also emotional mind and the brain. The
direction to Zi () - in the cartography this is the direction to the SouthWest (i.e. in the organism this is the head, and more precisely the right
part of the head the right hemisphere), and in the same time to the
center core (the center of the brain). Might it be the question of the
endorphin system, in particular, the factors of the pose asymmetry
circulating in the liquor biochemical asymmetry of the brain,besides
the neuro -endocrine system. Substances produced by one side of the
body are not obligatory trope to another side (biochemical asymmetry of
the organs)!
Lui Zhu Gong the palace of the floating Pearl. Further to one Cun
from the palace of Cinnabar field (epyphisis)the corpora
quadrigemina andSylvian aqueduct (aquaeductus Silvii) are located.
Yu Di Gong the palace ofthe Jade Emperor. Forth ventricle
(ventriculus quartus) and his bottom rhomb fossa (fossa romboidea). In
the Treatise explaining the interieur of the Yellow Court, in the
chapter Heaven Core we find the following information concerning
Jade Emperor:

the spirit dwelling is as much clean (transparent) as the Jade

Emperor (carelessly) bathes (into waves).
We risk paraphrase the liquor is as much dynamic as venous outflow
is not limited.
Four upper palaces from the front to the back:
Tian Ting Gong the palace of the Heaven Court. It is located in
one Cun upwards from the palace of the Light Hall. In the Treatise

explaining the interieur of theYellow Court the following phrase

concerning the Heaven Court is cited:

the Heaven Court if compared with the Earth Court is cleaved

lengthwise with axe.
This impressive phrase comes comprehensible if we remember that inter hemisphere space of the brain is divided by the cerebral membrane (dura
mater), that is named cerebral falx (axe) (falx cerebri). Hence, the
palace of the Heaven Court is nothing more than hemispheres of the
brain (frontal lobes), or at least their parasagittal surface, and the cerebral
falx itself. In this case the Earth Court (abdomen) is cleaved
across by the epiploic system (omentum minus et majus)!
Ji Zhen Gong the palace of the Ultimate Truth
Xuan Dan Gong the palace of the Secret Cinnabar
Tai Huang Gong the palace of the Great Sovereign
As for the last three palaces, the information concerning them is
sporadic, and there is no possibility to identify them with a concrete
anatomic area. We only can suppose that they are localized in the back
cranial fossa, under the tentorium of cerebellum (tentorium cerebelli),
and/or is related to venous sinuses of this region.
Finishing this short survey we should ask ourselves what other, not
anatomic, way gave to the Chinese physicians ability to know the details
of such a complex structure as the brain? We are forced to recognize that
the ancient researchers applied a different scientific methodology. Taking
into consideration prevalence of individual psychophysical technologies,
describing which we started present survey, and taking into account above
mentioned goals of Taoist researchers, the only possible answer may be
that the laboratory of an ancient alchemist was always at hand
that was the live and functioning organism of the adept himself. Thus,
in the process of an inner alchemy the subject and the object had a
convenient ground for union.

The information about the organism structure and functioning were the
result of studying their own organism, to be more precise, the fluctuating
liquids (homeoresis), and the system of periodic change of tissue tension
(histeresis), and the inner sight (visualization, introspection)
allowedstudying any secret places of the organism. The
concentration of consciousness: such practices as Shou Yi Safeguarding
the Unique, such techniques as Dao Yin Directed Tension let
redistribute the elastic forces in connective tissues, and drainage
procedures like Xi Sui can redistribute the liquor pressure in the cavities
inside and outside the brain and the marrow, as well as influence the brain
blood circulation; this is a kind of inner craniosacral technique.
______________________
Bibliography:
1. Akhmetsafin A.N. About musical frets and human body structure
connection (on example of Chinese musical frets Liu Liu) (russian)
Ufa, 1989.
2. 1980. (Chapter 12).
3. 1980. (Chapter 78).
4. (Chapter 24).
5. 1992.
6. 1997.
7. 1989.
8. 1988.
9. Vasmer Max Etimological Vocabulary of Russian Language
(russian), 1996.
10. Dvoretsky I.H. Latin - Russian Vocabulary, 1986.

11. Prives M.G. Human Anatomy (russian), 1974.

12. Maximov I. Phoniatry (russian), 1987.
13. Gladkov B.V. Theoretical and Experimental Researches of Scale of
Natural Musical Frets (russian), 1995.
14. Upledger J. & Vredevoogd J. Craniosacral Therapy, 1983.
Copyright 2002 Arthur Akhmetsafin
hanbalik@narod.ru

[1] In particular in Japan the patriarch Da Mo s

named Daruma. Bodhidharma paid a special attention to contemplating
the center of weight of the body, and during meditation was sitting in a
particular posture, which allowed to lower maximally down this center.
Once he was told to have been sitting in this posture for nine years,
contemplating the wall, and his legs dried off. In this connection
in Japan the tilting-doll is called Daruma. This toy comes
to Russia from Japan in XIX century and was called Vanka-Vstanka
(Get-up, Vanka) thanks to admiral S.O. Makarov, who was serving then in
the Pacific Ocean Navy.
[2] It is interesting to note the etymology of the Russian word mozg
(brain) given by Max Vasmer (9): related to the ancient
Prussian muzgeno marrow . It is also related the ancient
Indian majjan, majja marrow, the Zend mazga, with the same
meaning, there is connection with Lithuanian mazgoti, to wash,
and ancient Indianmajjati, to dive. In this connection we may
suppose that the term Xi Sui is the translation of the Sanskrit term, as the
marrow and to wash go back to one root.
[3] Existing in Western nomenclature term the large intestine
meridian does not reflect the meaning of the classical term Shou Yang

Ming Da Chang Jing ().

[4] We observed the case of the acute disturbance of cerebral blood
circulation in 15-year old girl after the installation the bracket-system
with the maximum tension at the upper teeth. In the anamnesis there was
presence of perinatal posttraumatic encephalopathy with hypertension and
hydrocephalic syndrome (symptoms of experienced hard birth trauma).
Instrumental examination (MRI, ultrasonography) showed, besides centers
of hemorrhage in deep structures of the brain, symptoms of expressed
intra-cranial hypertension, intra-ventricular hydrocephaly and venous
outflow disturbance. From the craniosacral therapy point of view this
orthodontic procedure was contra-indicated, as the bracket-system
provoked a restriction of maxilla bones mechanics, hence, that of sphenobasilar complex and cranial vault, and distortion of cerebral membranes
tension. The stroke developed at the second day after the orthodontic
operation.
[5] Strictly speaking the original sense of the character Qi () is steam,
air, not energy. This provokes a lot of delusions. Such an
competent dictionary as Shuo Wen Jie Zi (6) states that more ancient
variant of the character Qi
() rice food is the character having in its base the same
grapheme and same pronunciation Qi (), steam, air. However, in
old dictionaries there are some different ways of writing the
character Qi (), which let see connection with the character Qi having a
different composition (). Etymology of this sign is connected with flame
of fire (in the bottom ), and swallowing (in the top to swallow
food by big pieces , not with absence Wu , that some
contemporary masters of Qi Gong state). This is supported by several
competent ancient writings. So, according to Yu Pian the character
(the character which is often meant in the Qi Gong practice) is a more
ancient variant of the character () (gaz, and rice). Hence, the
meaning of the character goes back to the concept to swallow the
fire. See more details (5,6,8).
[6] We should mention that the character to control,
governing Du () in its ancient writing represent composition of the
signs eye Mu () in the bottom, and harvesting haricots Shu ()

in the top, that often nonpluses characters researchers. However, in its

more ancient variant the sign harvesting haricots Shu () was being
written as a man twined by serpent (three times) (5,6,8). Is not it
indication to the phenomenon known as serpent force Kundalini in
the Indian tradition? In this case the main component of the character to
control, governing is the third eye Mu (). We should also note a
special attitude of Pifagor toward haricot.
[7] We should note that in the old writings 27 points (3 times 9), or
orifices were described, i.e. by this they emphasis the Yang
property of the controlling vessel, in contrast to the vessel of
conception 24 orifices (4 time 6), i.e. this is Yin-vessel. The
28th orifice was a later addition. Number symbolism is to the highest
degree typical for Chinese medical theory. Reader can find the more
detailed topography in corresponding acupuncture guides.
[8] The speed of sound in living bone is 3500 or even 4500 m/sec, i.e. 10
times quicker than in the air (340 m/sec). In the Xi Sui Jing practice,
special attention is paid to striking the bone with hand, with fingers, with
fists or various things (rod, bamboo stick, bags filled with cereals etc), to
various kinds of walking and stamping on the sand, stone, tree
accompanied by various types of silent or sound breathing,
shouting etc. By such kinds of exercises bones, myofascial system
and inner organs are tempered. These specialists can destroy by naked
hands objects that are many times more firm than bone. Striking with a
sledge-hammer on the head of such a specialist provokes a flexible
deformation of the cranium without any pathologic consequences, which
was many times recorded at video. It is also evident that in Xi Sui Jing and
other similar techniques the phenomenon of acoustical resonance is
applied. First scientific publications about piezoeffects in the bone
see Fukuda (1957).
[9] Palaces are dwellings of spirit Shen Ling. It is curious to note, that
in modern Chinese a nerve is a string of spirit (Shen Jing).