The Energetics of the Torso

The San Jiao disseminates the Yuan Qi out of the Kidneys, and it is the San Jiao
mechanism is that which creates the energetics associated with the front Mu and back
Shu points.
Although the San Jiao does not have form we can say that it is represented by the vortex
that moves from ST11 (Qi She The Qi Abode) down to the navel (Ren8 She Que the
Spirit Watchtower). Life begins with the first inhalation and the severing of the
umbilical cord. It is said that at this time the child sucks on and swallows the mud pill
the substance of Jing, which will now move down to the site of injury (Ren8) and down
to reside in the Kidneys. This creates the San Jiao vortex.
Life begins with the breath, represented by Metal, and the activation of the Mu points,
the pooling of Jing, is a trajectory that follows the creative cycle of the 5-Phases.
With the first breath and the swallowing of the mud pill, the throat and collar bone are
activated, moving through ST11 (Qi She the Residence of Qi) to the basin (ST12 Que
Pen: Empty Basin), the Qi Door (Qi Hu) to LU2 (Yun Men Cloud Gate). LU2 is
considered as the Mu point of the Lungs for this model (as it has been in ancient times).
This is the awakening of the Yang, creating the first communication with the external
world. Now the breath is drawn downwards to the navel and lower Dan Tian, going into
ST25 (Tian Shu the Heavenly Axis, also named Bu Yuan Tonify the Original Source)
the Mu point of the Large intestine and a point directly related to Yuan Qi and the
Kidneys. Along this path is ST17 (Ru Zhong breast centre), the nipple: that is where
the infant is going towards once the umbilical cord is severed.
Once the first breath and exposure to the external environment has been fulfilled, the
journey to our destiny begins. From ST25 the trajectory both ascends and descends. We
now move from Metal to Water.
The descending trajectory moves down to the phase of Water, to the Bladder Mu point,
Ren3 (Zhong Ji Central Pole), the lowest Mu point, delineating the lower border of the
Mu energetics domain, the origin of the 8-Extra vessels, and the confluent of the leg Yin
sinews. Zhong Ji is the line between Yin and Yang in the Tai Ji symbol, it represents
polarity and movement. As the lowest of the Mu energetics, this is where we begin to
polarise towards Yang, and to create the Back Shu points.
The ascending path moves from ST25 towards G.B.25 (Jing Men Gateway to the
Capital). Here, the capital is a reference to the nipple, where post-natal nourishment
comes from. Moving towards the ribs and then the breast, towards Yin and
nourishment. This path will continue up to G.B.24 and Liv14 through the breast to
Ren17 and then down.
Now we move towards Wood. The child learns polarization and differentiation. From
the outskirts of the ribs, the Capital Gateway, we move inwards into the ribs proper,
reaching G.B.24 (Ri Yue Sun and Moon), the Mu of the Gall Bladder. The sun and the
moon represent polarity and opposites: we need to learn to reconcile opposites in life,

external and internal. (The Da Chang lists G.B.23 as the Mu of the Gall Bladder, putting
the trajectory as moving further on the side of the ribs.) Then moving on to Liv14 (Qi
Men the Cycles/Peroidical Gate), the Mu of the Liver. Liv14 is the point where we
learn to harmonise, move through, the cycles of opposites. It is part of the trajectory of
the Yin Wei, our ability to link the various directions in life in its various stages.
From here we move to the nipple, and then on to Ren17 (Tan Zhong Centre of Chest),
the Mu of the Pericardium, moving on to the phase of Fire. Having learned to view
polarity and harmonise, we now become conscious of our selves, of who we are. The
Pericardium is that which creates the consciousness/awareness of ones own self and
self-related processes.
Below, the trajectory moves from Ren3 to Ren4 (Guan Yuan Original/Source Gate)
and Ren5 (Shi Men Stone Gate), the Mu of the San Jiao. The Stone represents that
which is hard, making us infertile (as the contraindication warns us), somewhat akin to
the protective function of the Pericardium which through over-protectiveness can create
rigidity. (When moving towards the Heart it is required that we move through the
protective layer of the Pericardium, on the lower end, there is no specific order required
within the Fire Mu points.)
And having passed through the Pericardium we are allowed entry to the Heart, at Ren14
(Ju Que the Grand Watchtower). We are no longer on bone, but deep in soft tissue of
the body. The heart represents the realm of love and compassion. This is where polarity
disappears, and I am able to look at others in the same way as I look at myself.
Finally we can move into the realm of Earth, down to Ren12 (Zhong Wan Central
Receptacle), the Mu of the Stomach and out to Liv13 (Zhang Men Camphor Gate), the
Mu of the Spleen. These are the influential points of the Fu and Zang: that is once the
Mu energetics has been activated, the ribs have been engaed, the Zang Fu are activated.
This trajectory, connecting the Mu points from ST11 and the collar bone, through the
phases of Metal, Water, Wood, Fire, and Earth, moving down to Ren3, and out to
nourish the ribs, can be used therapeutically also. For example, if there is loss of Jing in
the Kidneys (loss of the will power to live, or the atrophy and drying out of a kidney),
one can enforce the trajectory by using needle directionality, so as to move Jing into the
Kidneys. Starting with ST25, needling it out towards G.B.26, then G.B.26 towards
G.B.25, the target, and preventing leakage further down the line by needling G.B.24
down and out towards G.B.25. (G.B.26 has been added here because it is on the
trajectory, between ST25 and G.B.25, and as an 8-Extra point it also resonates with the
Jing.) In a similar manner, one can disperse a Mu point, in cases where there is an overaccumulation of dirty Jing - as in fibroids, by using the points that follow that Mu point
along the trajectory to help drain it. One can use palpation as a method of diagnosis, and
determine the appropriate flow to be reinforced by massaging the points along the
trajectory to determine which relieves the particular Mu point pressure pain.
From the lowest point of the Mu-energetics, Ren3, begins the movement towards the
back to create the back Shu points. Although the back Shu points are created through

the combustion of the Jing in the Kidneys and the Ming Men Fire, Ren3 still plays a part
here too, as the cusp between Yin and Yang, the movement from Mu to Shu. We can in
fact trace this physically within our own bodies. If you sit in a chair and slowly push into
the legs, and attempt to stand up without tilting the body forward, maintaining the back
straight, you can feel the movement being initiated in the lower abdomen, around Ren3.
Then the gluteal region is being activated and then the movement goes up the back, all
the way to the occiput. We can say that this movement is the activation of Yang, of
movement, of Wei Qi up the back. As Yang Wei moves up the back, the obstacles it will
encounter are the bone structures: the hips, the shoulders, and the occiput.
Unsurprisingly all three areas represent immune (or Wei Qi) related areas. The area
under the scapular spine relates strongly to, and treats, lung infections, and S.I.12, the
point which grasps the wind is above that. Pain around the posterior iliac crest is
commonly related to weak immunity, and can be treated by immune points. The area
under the occiput is the traditional wind area, represented by G.B.20 (the wind pool)
and other windows-of-the-sky (heavenly influences) points.
The back Shu points represent movement and transportation. Inherent in the
movement of life is the conflict between what is external (the world) and the self. The
Back Shu points reflect that. Conflict is represented by the control cycle of the 5-Phases.
At the bottom, we start with the self, represented by Water, U.B.23, the back-Shu of the
Kidneys. We can say this is created directly from the moving Qi between the Kidneys, or
that it comes from the movement of Ren3 (or both).
At the top, the influences from the world are represented by Metal, at U.B.13, the backShu point of the Lungs. We can say that these influences (Qi) have come in through the
Wind Pool (G.B.20) down the Great Shuttle (U.B.11) and the Wind Gate (U.B.12).
The mediating line between the world and the self is the diaphragm, represented by
U.B.17 (Ge Shu, the diaphragm Shu). The diaphragm is that which facilitates taking the
world in to our selves, ending in the kidney area (lumbar region), as well as letting it out
of the self.
From U.B.13 (Metal) we move down towards the diaphragm, and move to its controlling
(conflict) phase, the phase of Fire, through the Pericardium and Heart Shu. Below we
see the same idea of moving through the conflict upwards toward the diaphragm,
moving from Water (U.B.23, back-Shu of the Kidneys), to that which controls Water
(Earth), and then to that which controls Earth (Wood). And thus we move from U.B.23
to U.B.21 and U.B.20 the back Shu points of Stomach and Spleen, representing the
Earth phase, and then to U.B.19 and U.B.18, the back-Shu points of Gall Bladder and
Liver, representing the Wood phase.
The Large Intestine and Bladder, as excretory organs, are placed at the bottom. The
Small Intestine represents our last chance to separate the pure from the turbid, to
cleanse ourselves of karma, and thus it relates to the Gate of Po, and is therefore placed
below, near the anus. The San Jiao Shu (U.B.22) can be seen as representing Fire and
thus the conflict between Water and Fire as the movement goes up from U.B.23 to

U.B.21. Alternatively, it can be viewed as part of the self, as in this case the San Jiao is
what disseminates the Yuan Qi out of the Kidneys.
Su Wen 58 adds 12 Shu points on the chest, Kid22 through Kid27 bilaterally, wih only
U.B.17 mentioned as a Shu point on the back. Kid27 can be seen as the Master point of
all Shu points: this is derived from its name Shu Fu, Transportation Exchange
Place/Mansion. When we view the notion of transportation (Shu) points as representing
conflict, imbalance between interior and exterior, the self and the environment, the
terrain of this struggle is the chest and the diaphragm, and hence Su Wen 58 mentions
the front Shu points and the Shu point for the diaphragm. If one were to utilise these
points then Kid22 (Bu Lang) would represent the Kidneys or Water, Kid23 (Shen Feng)
would represent the Earth organs, Kid24 (Ling Xu) the Wood, Kid25 (Shen Cang) the
Fire, and Kid26 (Yu Zhong) would represent the Lung and Metal phase.
The mutual reflection of the back and front can be seen in other aspects also, with Ren15
(Jiu Wei Dove Tail) and the tailbone being the axis. The xyphoid process can be seen
as a mirror image of the tailbone, and hence the Luo of the Ren is at Ren15 while the
Luo of the Du is at DU1. DU1, Chang Qiang the Long Endurance/Forcefulness, begins
the image of the spine as a ladder to be climbed in the process of our lives, until we
reach the top, the head/brain, the place that accumulates all our experiences and
memories. It is said that we are given 7 Pos (earth bound souls) in our life time so as to
experience the earthly life (these experiences are then reported back and join the Hun,
the collective/ancestral consciousness). Each Po is expressed and tries to resolve its
lessons during one cycle of 7/8 years. Then the resolution of that Pos lesson is hopefully
achieved and the next Pos issues (as dictated by its karma) are being put forward in
our lives.
The Pos are said to reflect on the spine, starting at DU2, moving on to DU3 and so on
until all 7 Pos are experienced. By DU9 (Zhi Yang) we are (hopefully) free of the
attachments to the physical issues in life, and can now become more Yang, and express
the lighter, spiritual, potential of our lives, and so the upper thoracic spine represents
our spiritual growth free of attachment with names such as Ling Tai (DU10 Spirit
Tower) and Shen Dao (DU11 Spirit Path), which is presumably the pillar of our lives
(DU12 Shen Zhu Persons Support). On the front a similar process occurs with the
Po moving along one point with each 7/8 year cycle, this time down from Ren15,
reaching Ren8 (Shen Que Spirit Watchtower) once the seventh and last Po has found
its resolution.
In looking at the name point progression up the Ren channel we can learn much about
the process of life. The Ren (Human) represents the human ability to take on the
burden/task of life. In looking at the channel we see that the process of life is about
alchemical transformation of the Jing into Shen by the use of the Qi (relationships,
interactions), of spiritually accumulating experiences, of taking in the world,
individuating our perception of the world, and of projecting our individuality back to the
world. The channel also describes some of the obstacles inherent in human life and

those which prevent us from smoothly going up this route. The Ren represents the
passage of Jing (the rice that represents life essences cinnabar) through the
transformation of Qi (relationships).
Beginning with Ren1(Hui Yin), the meeting of Yin essences, Jing, and physicality, we
move on to the Curved/Secret Bone (Ren2 Ju Gu) where we can gather the Yin (in that
curve) before ascending it up further. Zhong Ji (Ren3 Central Pole or North Star) is
where the ability to reproduce life comes from and to release Yang. This is the centre of
the human cosmology, where all channels start (the Ren, Du, and Chong the mother of
all meridians), and where transformation (Fu - bladder) takes place.
We now pass through Guan Yuan (Ren4 Source/Origin Gate): passing through here
allows for the possibility of the Yuan Qi, the pre-given, to be expressed in the postheavenly life. Now we can start to experience the fire of life. Shi Men (Ren5 Stone
Gate) represents condensation of essences (as if into a stone) but also the possibility of
passage and transformation as it is the Mu point of the San Jiao. At Qi Hai (Ren6
Ocean of Qi) we arrive at vastness (the ocean), manifestation of Yang, and the source of
the Huang: the envelope that protects the Qi and deep circulation. The Jing is only
useful through the circulation and activation of the Qi, otherwise it is inert. Before we
move on to the next level, where Qi, rather than Jing, is predominating, we recharge our
ability to collect the Yin: this is Yin Jiao (Ren7 Yin Meeting).
We now welcome the spirits, our lifes animation, at Shen Que (Ren8 Spirit
Watchtower). This is where, by having good and nourishing essences we can attract the
spirits. But there is also a barrier here, as this is also a point on the Dai channel. We now
have separation of Water and Fire (water as represented by the Jing, and Fire by the
animation of our lives), and we need to be able to separate the pure and the turbid,
which is represented by Ren9, the Dividing Water (Shui Fen). We move on to the three
receptacles, the 3 cavities that represent our ability to receive what comes down from
Heaven (and made available through the transformative power of the earth). These are
Ren10 (Xi Wan the Lower Receptacle), Ren12 (Zhong Wan the Middle Receptacle),
and Ren13 (Shang Wan the Middle Receptacle). Ren11 (Jian Li Standing Miles)
represents our ability to create the basic units of life (Li is a village, or a field on the
earth). These all represent the assimilation of the world and how we bring the world to
our heart, at Ren14. Our ability to be in harmony with what we take in before we pass it
on to the heart as an experience (Shen something that is now part of our spirit) is
guarded by the last barrier before coming to a bone: Ren14 the Mu point of the Heart.
Ren 14 (Ju Que the Powerful Watchtower) also represents a sword protecting the
heart, the sword of understanding we hope. However, as in the case with the other Que
Ren8, this is also a representation of a major potential obstacle, the diaphragm.
Next comes Jiu Wei (Ren15 Dove Tail) representing the protection offered by a birds
wings. It is also the Luo of the Ren, and as a Luo point it also allows passage: we can
allow things to move out in case there is too much protection being exercised. Sun SI
Miao calls this point Shen Fu (Spirit Exchange Place). Finally we may arrive at the

Heart, the emperor, a destination that might seem to be our ultimate goal. We reach the
Palace at Ren16 (Zhong Ting Central Palace). But here, again, we encounter more
layers, more protection: this is merely the central yard where people gather for an
audience with the emperor, not quite the emperors residence. Here we are ready to
encounter the influences of the Heart. The character for Ren17 (Tan Zhong Central
Altar, usually translated as the centre of the chest) suggest that one may enter through a
double fence if they are illuminated and inspected by the sun: a representation of the
Heart Protector, the Pericardium, whose Mu point this is.
All the essences have come up to serve the spirits, and we are now at the point of virtue.
This is Ren18 (Yu Tang Jade Reception Hall). Jade representing virtue. The Heart has
the perfect ability to receive all of life (in this journey from the lower and middle Jiaos)
and to express all virtues. And now we finally arrive at the residence of the Great One
(the Tai Yi, the supreme unity): the Purple Palace, Zi Gong, or Ren19.
But the Ren channel does not stop here. The purpose of life is not to merely turn our
essences/physicality into spiritual experiences of the Heart. We need to do something
with those experiences, to express and distribute our lifes experiences and
understanding. If we fail to do so, we will go nowhere and be stuck in an internal process
that fails to interact with the world, going nowhere. And so, having reached the Purple
Palace and having encountered the Tai Yi, we arrive at Ren20 (Hua Gai Flower
Cover/Canopy), representing both the flower the blossoming of our heart, the
achievement of having arrived here and the suggested next step, moving out into the
world, giving to the world the fruit of our true heart: a canopy or umbrella has an
outward and spreading motion. More spreading and outward motion is suggested by
Ren21 (Xuan Ji). Xuan Ji is an astronomical instrument that allows us to look out into
the heavens , looking around the sphere of the heavens from our point of observation.
Because all sextants fix themselves by use of the north star, Ren21 relates to Ren3
(Zhong Ji the north star), indicating that good expression, circulation, and
distribution of our lifes experience is related to a good centre and good essences.
On the way to nourish the head, the face, and the orifices, that which will aloow for
expression as well as further reception, we encounter Ren22 (Tian Tu the Celestial
Chimney). The sternum represents the assimilation of our life experiences by the Heart,
and its expression. Ren22 is the phonetic expression of what has already taken place in
the sternum: the smoke bursts out of the chimney. As a chimney it can be a major
clearing point for the whole chest. Ren23 (Lian Quan -Spring of Integrity, often
translated as Angular Spring) relates not only to the integrity of our speech through the
root of the tongue, but also to how we stand up, how we view the world by standing on
our feet (Kid1 Yong Quan: the character Quan relates Ren23 to Kid1). The final point
we encounter is Ren24 (Cheng Jiang Receiving the Gravy), where we receive not only
the essences of foods, but also the results of our life journey, and conserving what is
already inside, that which has been alchemically transformed along this journey up the
Ren. And now the Ren moves up to its final destination of expression: the eyes (ST1

Cheng Qi Receiving Tears).

The Ren describes the rite of humanity in transforming Jing to Shen, assimilating the
world (represented by the receiving of food in the Middle Jiao), expressing the Shen
(experiences) by opening our heart and allowing the experience to become part of
ourselves, then to move on and to become what expresses us as individuals to the world,
and to affect further interaction and perception of the world (mouth and eyes).
The Ren channel also describes some obstacles in this journey. The two obstacles
indicated are at Ren8 and Ren14. Both represent a passage from one Burning Space to
another, and both carry the character Que, watch tower or legislative post, in them. The
character Que, indicates a high tower from where one would watch for the movements
of the enemy and post notices regarding such movements. Anatomically they represent
the diaphragm and the Dai. (The primitive Dai channel is a horizontal line going across
G.B.26, SP15, ST25, Kid16, and Ren8.) Also the Heart and genitals (the Dai represents
our genitals), two of our life aspects that we need to watch over to ensure that they are
open in a manner that is real and represents our true selves.
Through the connection to the chest and diaphragm, Ren15 can be said to represent the
diaphragm and heart protector. Through the Dai and genitals, Ren8 can be said to
represent the Liver. Thus these two watchtowers are a representation of Jue Yin: our
ability to differentiate, to decide what we wish to engage our heart with. These two
points (and their associations) represent the obstacles of physical attachment (Dai) and
emotional attachments (Heart), and the ability to let go of those when we keep good
guard of them. When we watch over the muck of our physical and emotional lives, that
is when we can bloom as a lotus.
Another way to look at the connection between the diaphragm and the Dai/genitals is
through the Dai and Bao vessels. The Dai is said to circulate horizontally at the level of
the navel (and then also below reaching to the genitals). The Bao Mai is an extension of
the Dai Mai, and circulates vertically between Ren15 and DU1 (the Luo of the Ren and
Du). These are the only looping channels (unless we take the Ren and Du to constitute
one channel comprising the microcosmic orbit), with Bao Mai representing the ability of
Kidney/Water to communicate with Heart/Fire (with similar connotations as those
described for the two Que points). The physical symptoms associated with the Bao Mai
are Running Piglet Qi, a sensation of energy surging upwards in the torso.