8 Extras by JYuen002

actually Deficient.
As the Sea of Tin, it also i~ associated with the Yin Humors. W e already
looked at that in terms of Blood, in termsof Essence,in terms of JOT Ye, the Thin
andtheThickFluids. Soifs~lwdwittiDeficiencyorExcess,suchasBlood
Stasis, Phlegm and Fluid Stasis, Z b g Iw *K ,swellings and tumors. We
cam also vse Ken Mi-in'treat@ Y-mStagnation or Yrn Stasis, in which case we're
usingLU-7 with Iien-3. A lot of times we see Ren-4 in K m M m treatments used
forStagnaUon, ratter BanDeficiency, as we might see to TCM. Tha-e's also RCT-
9' Ren-17, and &I-22. So again, you have the basic Points along the lower,
middle and upper region of the body, and you can add to them Points that relate
to where the Yih Stasis is. Maybe it'sLiver Yin Stasis, or liver Blood Stasis,
which is closer to the TCM language. Then you might use, in this case, the Luo
Point, because Luo Points arc more for moving Stagnation. So you might add
LR-5 to this treatment,, rather than (he Source Point, or the He Sea Point, which I
mentioned 'morefor the Yin Deficiency.
Maybe what you have is Phlegm Stasis. You already have LU7,so with
that Phlegm Stasis, if you're using TCM, you might add in ST-40,to help with
that Phlegm Stagnation component. These are just the basic Points that you're
using along the Sen Channel, then you can add to it depending on what your
actual diagnosis is, be it to Expel Lung, Heart, Kidney, Uver Yin Stasis, whatever
that diagnosis is, and then you have other Points added in. Keep in mind that
those Points have to resonatewith Yuan So you can't just take any Point you
want. It has to be either a Source Point, a Mu or Shu Point, maybe a Divergent
Meridian Point, maybe a Lao Point, or it could be an Influential Point So they
have to be Points that relate to Yuan Qi, or else you'll be distracting from the
treatment. At least, thafs my opinionon that.
number of these Ren Points, and the most common Point of course, is Ren-8. So,
you see the use of LU-7, with Ren-6, Ren-8, Ren-9, and Ren-21.
This further differentiates the Ren Channel in relationship to what it

stands for, which is the Sea of Yin, be it for Yin Stasis, Yin Deficiency, or Yin
Pathology.
Question: For the Ren treatments that you gave us so far, I noticed that you
haven't used the Coupled Point, ever. You did, in a couple of treatments with
the Chong Mai. Do you tend to just not to use the Coupled Point, with Ren, or are
there other. . .
JCY: I'm going to be looking at the Coupled Pairs for the Ren as we talk about
the Second Ancestry. Ren is more about returning back to the state of wholeness.
So it has to begin by releasing, in my opinion, some of the traumas that society
says, "Well, you can't be whole. You can't be complete. You can't be perfect." So
we have to work those kinks out before you can go back and work with LU-7
and KI-6. Contrary to what is very popular in TCM, the use of LU-7 and KI-6 for
asthma because of the Kidney's Grasping of Lung Qi, Ren is not so much
interested in the Lungs in terms of just breathing. If s breathing when I feel I'm
breathing in, that allows me to feel complete. Yes, if s going to be effective when
they use LU-7 and KI-6, because LU-7 is the Luo Point already, so it treats
asthma, but I don't see that as a Ren Mai issue. I did talk a little about asthma in
terms of the ring muscles, where there is the External and Internal connection,
where someone gets asthmatic after eating something thafs bad, because they
have an intolerance to that. So those kinds of things are definitely Ren Mai
issues. But I don't think asthma is a Ren Mai issue.
Question: How do you address the emotional sequelae from a treatment like
this? Predictably, there would be emotions that would be coming out from a
treatment. Because some people, right on the table, would cry and exhibit some
emotions, which may turn out to be not anticipated.
JCY: Well, remember something about when you are looking at emotional
releases that come from an Eight Extra Channel treatment; usually these are in
terms of the First Ancestry. Let's say, if someone is doing a Chong Mai treatment,
the person wouldn't be able to describe to you what they are feeling in terms of
an actual image they got. That means that if you did a Chong Mai treatment, the
person might cry, the person might feel a little upset, because if s in utero. Chong
Mai develops in utero. Any uterine trauma occurs before linguistics. If s not
going to be something they can verbalize. If s going to be more images. If s
more of a feeling that overcomes them, and they start to release that. Thafs going
to be a Chong Mai expression.
Ren Mai would be more like the emotions that relate to, perhaps feeling
deserted by their parents. Maybe this person you're treating is an orphan. When
you're doing a Ren Mai treatment, you're really dealing with those crucial
moments, when, after the child was born, they didn't really have bonding occur.
Maybe the child was born prematurely, and they were put in an incubator. So
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Du Mai IW Vessel of Individuality
"Tai Yi - Dong Qz Moving (Motivating) 0; of the Kidneys"
I. Its Role
A. Separation from the Maternal Matrix
We're moving into DMMai now; instead of being bonded, now we're
moving into the Vessel of Individuality: Governer Vessel. Now we're moving
forward into life. Now the Motivating Qi of the Kidneys is definitely in a
heightened state of dissemination. This is where the back of the body is
beginning to differentiate. So Tai Yi, if s referred to as Dong Qi, the Moving or
Motivating Qi of the Kidney. Now we have all of this Energy moving us to
engage with the outer world. Not to try to bring things in, Yang Ming, but to
bring things out, Tai Yang. So if s moving things out. Here is were the child
begins to separate from the maternal matrix. That separation is a separation of
independency. I'm no longer confined. "Mother" doesn't put my body
anywhere he or she wants my body to be. Right now, I'm able to move. I can
make choices of where I want my body to be. Literally, the philosophical
statement now is that the parental figures have lost possession of the child's
body. The child has the capability of putting themselves in any environment, in
any thought that they want.
The separation from the maternal matrix begins at Du-4 and Du-14,
allowing for individualized identity. But yet, from a philosophical point of view,
this separation is the beginning of a lifetime journey back home, of finding
oneself. It's kind of like the story of the "prodigal sont'. The idea here is that we
all know that. The child develops these two basic reflexes. The first reflex occurs
because the Heart wants to discover. At Du-14, where all the Yang Meridians
converge, all the Yang wants to have the ability to move forward. Now, at the
back, at the cervical and thoraac junction, the head of the child begins to go like
this; there's this rocking up. The child is lifting his head, or her head, trying to
feel the weight of this big skull. We've been kind of like this (head down in fetal
position), all the time, now the child lifts up the head, so it exposes the eyes to
see the world. We can see our possiblities; we can see what is in front of us. But
we have not experienced space, in the sense of distance. Prior to that, mommy
held me and moved me from place to place. So even though I can look up, and I
see mommy, I don't know how far away mommy actually is. I have not really
experienced the idea of depth. I have not really experienced the idea of distance.
Interestingly enough, several months later, after this basic reflex of Heart
Yang begins to stimulate, needing to go out and have your own journey, your
own conquest, then the back, at the lumbar curvature, begins to have a reflex. It
begins to Fire. And as that Fire pushes, now the back lifts the head, and as the
back is lifting the head, the child, in his or her own clumsy way, gains the
upright posture. It's built in. Even though we, as parents, may try to help the
child as much as possible, to prevent the child from falling, eventually the child
will learn how to be upright on his or her own two feet. But we all know that
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separatingfromthema&maftax, theyw&tobeable&lookbadeandknow
thatthematernalmatrixwiBalwaysbetilCTetosiipportthem.Theywanttobe
surethatthereisalwaysahomethatIcancaHmyhome. Someofusheremight
notevenfeel thatthereisa+,aniniiersaiictuary,thatwecancallourhome.
And maybe thafs why you have headaches. Maybe thafs Â¥whyou have
Exhuberant Yang. You're always running away from home. The idea here is that
ahealthy Du hastoalsogivebirthtotheKen,sowecanalwayslwkbackand
feelthatthereisaJ^Mfflthatsupporteme/aswell. ?
ThisiswhatImean,thatthereisalwaysalon^pngforunion.h m o v i n g
tocome~toimimvrithsomefeiiigIcandmyhoroe,ltetIcanfeelconnected
to. And if s the development of die upright posture that allows for us to propel
ourselves towards or away from stimuli. Intrinsicin movement are choices. As
soonasIamable tomove,doIgoforwardordoIgobackwards? DoIgoleftor
do Igo right? Intrinsicinmovement, we will enccnmter forks in the road. Which
path should I take? Thafs intrinsicto having the gift of being able to be
independent Intrinsic inmovement are choices. Stoo Ymg, Gall Bladder, makes
decisions or conflicts that occur as we go forward/ or, as we retreat, for better or
worse, fsom our Destiny, whidt will be recorded by Yang Wei Mat. Yang WeiMat
records all of our activities during life, our movement So you can see there is
also going to be the inference of working with S-3 and TH-5, rather thanjust the
standard Coupled Pair with BL-62.
It is also at this tone, when a child begins to develop the upright posture,
that there is no longerjust wolds that are baby talk,but there are actually voices
that are words that the child articulates, vocabulary, that has an intelligence
behind i t linguistics, as a reflection of fee Heart, Heart Y q , the head rocks,
more talking. And as the back begins to rode,more understanding of the words
that the child says,greater vocabulary, greater understanding of fee vocabulary.
This is the articulationof our voice: linguistics. This is why (he Du Mui has to
travel into the gums, into the lips, into the mouth, to further shape the mouth.
The mouth is no longer just orbicular muscles hJke the Jten, which was just
suckling the mothersbreast and accepting. New we'removing the mouth in
terms of facial gestures;we're moving the mouth in terms of intelligence,
shaping the lips to articulate one's voice. Linguistics is involved with Du Mats
movement into the tongue#into@temouthy rather than the idea that we see with
the Ren Channel. Classical syniptoms of Da M n indude the loss of voice, and
Throat Bi: the inability to articulafe one's voice, laryngitis, pharyngitis, all of this
canbeamong thesymptomsofDaMri.
Remember I said that MingMen is what throws and lifts the head up, and
gets you into the upright poflitore. KtheMoving Qi of the Kidneys is held back,
in other words, instead of arti- mybody forward, I'm holding it back,
then what you're going to get is Yqmovement that is hampered, preventing us
from being inspired by outside stimulation, preventing inhalation: Kidneys
cannot Grasp the Qt. Also, if my Ming Men is held back, it inhibits independence
due to lack of movement, as expressed by gestures, postures and motion. The
child seems to be a slow learner. The child appears to be a slow grower. This is
where Ming Men is being held back. Here you would see, in pediatrics, the
child's back tends to be very fleshy around the paravertebral muscles. If s being
held back. What we want to do is encourage the reflex, because remember, this
is unconscious. We want to encourage the reflex into this area, so this is why the
junction of the spinal curvature is very crucial to individuality. It's the curvature
of the spine that allows for the choices that are made, regarding our disposition
in life.
The lstTrajectory is the trajectory that demonstrates the development of

the upright posture. Du Mai begins at Xia Ji, Below the Pole, Ji as in Tai ]i, Below
the Pole. Remember we had with the Ren below Zhong ]i, Below the Central
Pole? Now it says Below the Pole. Some people believe the Pole could be
reflective of CV-2, below CV-2. There are many discrepancies as to what that
Point refers to, and we will see some of the commentaries on that. It travels
along the spine, into Du-16, Feng Fu, into the Warehouse of Wind. Wind is what
causes us to change. Wind is what causes us to make choices toward change:
Gall Bladder, Liver, Wei Qi. And Wind is the Exterior. Then it goes into the
Brain.
And interesting enough, I just want to make this notation, the main
trajectory outlined in the Su Wen, which I'm going to call the 2ndTrajectory, in
the Su Wen they say that the main pathway of Du Mai happens to be the
trajectory that we would recognize today as Ren Mai. According to the Su Wen,
Du Mai begins at the small abdomen. Some people would translate that as lower
abdomen, just that I'm trying to be a little bit more technical with the words
"small" and "lower" because they also had the words, then into the navel, and
then it goes up the chest, into the throat, and to circle around the lips into the
eyes. That's the Ren Mai trajectory. Du gives birth to the Ren; the Ren gives birth
to the DM.This is the idea that I want to remind you of, that Du Mai longs to
return back to the Ren. We go forward in life, longing to return back to our
home. You don't want to always be running away, or walking away. You
always want to be able to walk, to return. That's the analogy.
The symptoms of Du Mai, in the Su Wen, were symptoms that basically

were along this trajectory. That is, Rebellious Qi emanating from the lower
abdomen will cause heart pains, and difficulty in urination and defecation,
which some of you might remember, are also the same symptoms of Cbng Mai.
They say a woman can have infertility, hemorrhoids, incontinence and dryness
of the throat. Here, however, they're not talking about Chong, because they say
Treat with a Point on the spine. They're saying, treat with Du Mai. In a way,
some people interpret that as the DMwas simply Points on the spine that
deactivated a process of Excess or Deficiency on the Ren. That's how some
people interpret that essentially, the Du was the Ren Channel, and the Ren,
essentially, is still the Ren, and that you're only using Points on the back like
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are Shu Stream Points (3-3 and GB-41), because these are the only two Meridians
that are interested in going out. SI-3 is going out to learn. GB-41 one is going out
because there is pathology. Thafs why everything else is a Luo Point, if not, KI-6
and Bl-62 are just Points along the trajectory. I hope that helps you to
understand the Opening Points, or the Confluent Points, and why we selected
them along those particular Meridians. The idea of the Chong is because we're
making the connection between Pre-Natal and Post-Natal. Since the Chong we're
using is the Post-Natal Chong, we should be using on the Spleen. Spleen is the
Opening Point. With the Ren, the first component by which we connect to the
world is through our breath, LU-7. With the Du,Heart, Fire, we need to go out
into the world. The Yang of Fire is Small Intestine, that's SI-3. I want to bring
that information I'm going to learn about the world back into my Heart, and then
to understand those experiences, for my self, my Kidneys: Pericardium, Triple
Heater connects Fire and Water. And then, as we move to the Qiao, they have
their own Points that reflect their trajectory, and then Gall Bladder is about, "You
know, I made some bad choices in my life, and I think if s time to let them go."
GB-41, Shu Stream Point. At least you have an appreciation. If s not just
memorization of Opening Points now.
Here you have SI-3 as the Opening Point. The Yang Fire amplifies life to
strive for meaning and purpose, and that meaning and purpose is to fulfill our
Curriculum, our Fate through our Destiny. That's the communication between
Heart and Kidneys, as reflected by San Jiao, the idea that I go into the world to
learn about the world, and I want to bring that information back into myself. So
what does Yang Wei Mai eventually go back into? It goes back into Du Mai. I go
into the world, I learn, and then I begin to record these experiences. So Yang Wei
Mai is going to begin the process of recording those experiences. So it brings
those experiences back into the Brain. That means, I go into the world. What is
going out into the world? Tai Yang. I make choices. I have this option, that
option, and I begin to bring that information in, from the Exterior into the
Interior, Yang Ming; I begin to record that information into my Brain. So I'm
bringing the information back into DMMai. What does Yang Wei Mai begin with?
Tai Yang, and it moves to Shoo Yang, and then it goes back to Yang Ming, and
then from Yaw Ming it goes into the Brain. Regardless of which trajectory you
want to believe in, because there are two trajectories for Yang Wei Mai. But one
trajectory of Yang Wei Mai goes back to Du-15, and Du-16, goes back into Du Mai.
The other trajectory goes to Gall Bladder. The choices I made, I'm going to hold
onto this choice. I'm going to hold onto that experience. I'm going to let go of
that, GB-13 Ben Shen. But again, Tai Yang, Shao Yang, Yang Ming. It goes out,
and it starts bringing it back in, into the Brain.
One can argue, to a greater degree, the relationship between SI-3 and TH-
5, is the recording of one's experiences. So if someone is losing their ability to
recollect their previous experiences, as in the case of Alzheimer's, you're looking
at a Yang We?'Ma1 issue, and how if s affecting Du Mai: the ability to recollect. Du
Mai supports Yang Wei Mai, and Yang Wei Mai has the support of Du Mai, at Yo
Men, Mute Gate. We know the analogy of that: the idea of linguistics, also the
idea of being able to communicate, Heart - tongue, Kidneys - ears: Heart and
Kidneys. Ya Men deals with deafness, as well as the loss of speech. And there's
90
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demands that others recognize our needs as well. DMMai is that period of time
when you recognize that other people have their own viewpoint of the world,
but you want them to know what your view is. Sometimes you demand that
they have to know what your needs are. But you also begin to realise these
needs are not always satisfied, because, with Du Mai comes, not only the loss of
innocence, but it begins the process of morality. You go out and you say, "Oh
gee, this looks interesting, I wonder what this is?" And you start chewing on itT
putting it onto your tongue. You still have that very primitive reflection of the
primitive animals. The tongue represents conquest. You stick it in your mouth.
You don't just hold it and feel it, you put it in your mouth. And then,one day
you're doing this, and mommy comes and hits your hand so you put it down.
You learn that there are certain things that you can't simply assimilate. You
earn, "no." You learn that there's a certain moral component to your desires.
You can't just have this free flowing libido, of Y a q Qi,moving about This Yang
22 has to be controlled. So Ron Mai comes and controls Du Mai. The relationship
between the Ren and the Du is now taking place. The maternal matrix, that
iodlike figure, comes and controls your ability to say this is right and that is
wrong. Then you go to school, and the next authoritative figure is your teacher.
Fhe teacher tells you you're right in thinking this, you're wrong in thinking that,
irther indoctrinating you into the model of what is "truth". And then when you
mme across any figure that has an authoritative manner, they're in some ways
giving you what is considered right and wrong.
So, this occurs when the Ren Mai comes and controls the free flow of Du
mi.You could use psychological terms, and say this is the beginning of the
mper ego. The id, the libido can't just be free flowing. You have to control it. A
ot of times when I give talks like this to psychologists, 1 try to make that
iifferentiation between the Chong as being neonatal psychology, the Ren as being
wry Freudian, the oral stage, and the anal stage that we talked about. That's
:ontrol issues, that they talk about that's Ren Mai. And when you get into Du
L h i , you're getting into behavioral psychology; I'm beginning to move, and I
wlise that certain types of actions are rewarded and certain types of actions are
)wished. I'm also learning that certain experiences I have are shaped by what is
:onsidered right or wrong. That's very 'behaviorally"orientated. As you'll see
ater on, we'll get into the Gestalt practices; we'll get into the archetypes, which
ire very Jungian. If you put it in psychological terms, this is the context of how
ve're applying life. And, mind you, psychology is just applied philosophy.
Chinese medicine is just applied philosophy. This is the way they view the
vorld, and this is how they're interpreting their view, either in somatic words,
vhich, from a medical tradition you tend to want to use, because you tend to
hink of things more physically, because thafs the orientation in the west. To the
Chinese if s both physical and emotional, and you can say philosophical as well.
If we look at these so-called needs, we realize they are not always

atisfied, and what you're going to get now, is a muscular mediation. The
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0 New England School of Acupuncture &Jeffrey
C . Yuen, 2005
file development of a conscienceand morality.
The child who is exposed to too many stimuli can evolve into an
overactive individual with attention deficit disorders. You're giving them too
muchstimulation! Theirmindisoonstanuybemgstimulated. Whatshould1
bring my JRCT to hold onto? What shouldI record? I have all this sthnttlation-
"Wow,you bought me fifty toys! Let me play with each one of these." And the
mind getsvery scatted, which potentially could be the beginningof attention
deficit disorders. The perm becomes hyperactive, or they become hyper-
reactive. That means they have easily developed allergies. They can have
seizures. Epilepsy can takeplace. Or a child who is not encouraged to explore,
the lade of stimulation, may likewiseresult in a lack of motivation, a lack of
incentive, that can become a profile for fee rest of their lives. They're not
interested in doing anythhg thing. They always like to do the same thingsover
and over again. Discover something different? No, I prefer to stay wifh the same
things over and over again. And you1see that as a profile which tends to
happen. They'll my, "Why are you always changing Acupuncture treatments,
why can't you just do (he one you did last time?" That's going tobe this kind of
profile.
B. Mediation of theSensory-MotorTract (Spine l? Ji)
WecanalsothinkofDuA&iasthemediationofthesensorymotortracts,
in particular, the spine. The structuralintegrity of the spine mediates all sensory
motor activity, as we know from a western medical point of view. And it is also
related to the Orifices, fee Portals, (he Qusos & ,as we call them in Chinese.
And the m e also mediates all Sinews. Wei Qisia subcategory of Ymg Qi, Wei
Qt circulates through the nmsdes. W ni Qicirculates through the upper body to
affect theorifices. Sowecanlookat (hesinewactivity,andwehow thatWeiQi
begins with the opening of {he eyes at BL-1. Wei Qf begins with this activation of
receivingtheday. Asmyeyesopen,andIseetheUghUbegintomoveintofhe
activity of the day, at least for most of us,unless we're working night shift
The "ladderof life", as defined by Du Mai, serves as the kinetics, the Yang,
ofour potential, Yuan which is mobilized by flie Moving, the Ihng Qi,
same matrix {hats involved with the Bones and the
of flie Kidney. And if s t&
Marrow. This movementaffects -tion, and sensation, of course, likewise,
will affect movement l$e idea^& sensory motor tracts are reflectedby the
spine and by Du Mai, - *..m
a .
h-20 (3"'Trajectory1, to the

Wti Qi, and as you'll see, Wei QTs
61the Da C h g , The rea at ~c&lishments of Acupuncture, it states
that 9-3treats the head the face and the neck. Which brings us to the 3"'
Trajectory. ~he3"1TrajectoryofDiiAlmbeginsatBL-1. Thisreflectsthe
relationshipto the sensory motor tracts. Fm trying to "veyou the different
#
trajectories. The 1" one is the upright posture. The one is how the Rm
controls this curiosity with morality. The Trajectory is the relationship to the
sensory organs, the relationship to the sensory motor tracts and muscular
tension. The 3" Trajectory begins at BL-1. It goes from VL-1 to the top of the
head, into Du-20, and from there it enters the Brain,becoming two Meridians
that exit at the nape of the neck. Those two Channels descend along the side of
the spine, ending at the Kidneys, at the waist Many people would contend that
these Points were the Hua Tuo Jia Ji Points. They were adjacent to the spine,
rather than the Bladder Shu Points, because if they were the Bladder Shu Points
they would have itemized them as the Bladder Shu. The Jw Ji Points are Points
that are located along the spine, and then it goes in, on the same horizontal axis
as BL-23, going into the Kidneys.
!: 7 , M; -
According to the Nan Jing, Perverse Qi attacking Du Mai will cause the
spine to be stiff, and Rebellious; treat with Moxibustion on Du-12, which is the
Point Shen Zhu fe. which means to straighten up the posture, to straighten
up the body. This treatment strategy, we can extrapolate from this
understanding that we can use Du Mai to Subdue Wind, Excessive activity in the
head?and the Portals. Ukewise, we can also use it if we're Tonifymg it, to
enhance it for someone, as I said, who does not like novelty. We can use it to
enhance sensory motor activity. But w e can also use it to Subdue fee Wind in the
head and in the Portals, as in the case of someone who has attention deficit
disorder. So, to Subdue W in d in the Head and Portals, use of 51-3, BL-1,Du-20,
DÃˆ-16 at the nape of the nedc, and Release the spine with Du-12, as we talked
about that Palpate along the Hua Tvo Jhli Points to find which Points are
sensitive, and Needle those. And then, add to it BL-23. You might pair this off
with Yang Wei Mai, TH-5, because of if s ability to record, as well as to Release
Excessive experiences, where you would be Dispersing Yang Wei h*.
1,''
- ' V r,? -
This can beused to &&id Disperse, to Subdue too much fang
Energy moving to the head. This could be the TCM pattern of Ascending Liver
Yung,without necessarily a Defidenq of Liver Yin. If you're thinking of a
Deficiency of Liver Yin with Ascension of Liver Ymg,you're thinking of the Ren
and the Du trajectory. But you can look at this where there is Exhuberame of
Wind, and what you're doing is Subduing that Wind and moving it back down
to where it came from^ namely,,the Kidneys, or BL-23.
pi- , '
1: ,-
because both father and mother kworidng. They were both in jobs dial w&
highstress, so they probably brought their jobs home with them. So there was
not that much Ren Mai occuring in that family household, not enough banding.
The child was encouraged, ^'Here's a computer, play with the computer games, "
or whatever, so the child has too much stimulation taking place. The solutionfor
the child being unhappy was just simply to give them mare stimulation, give
them more toys. So they start to have this Excess independency, while
underneath it, there's no real home where they feel nurtured. So that could be an
example, where I see a lot of adolescents,individuals who have attention deficit
disorder. What you really want to work with is the Ren A4ci first, in terms of
Tomfymg Ren Mai, and Dispersing or Sedating Du Mm. It wouldn't be just a Du
Mai issue for that, especially in adolescence.
Question: The individual that Pm referring to, is highly accomplished himself.
He's an honour student, and also he plays the violin at the Guilliard School, but
he is to the point that he cannot go to school any more. This is the year that he
has to go to college, take the test. H e was so had that he would break things in
the house, and hurt himself, and he's at home right now. So you suggest to treat
the Yin first.
JCY: Right, because,most likely he has parents who gave him a lot of
opportunities, put him in ballet school, music school, promoting the idea of
education. And his attempt now, to draw attentionback from the parents, is to
be sick. If he's sick, the parents are going to be concerned, bonding begins to
occur,obviously not in the most ideal situation,but that's just an attempt to get
the parental figures to show more coticern-
C. Organization of All Activity Nao ffi Brain
Now we are moving into the orga&cationof all activities; the idea that Du
AAn now goes into the Brain. The Brain is â‚¬ Seat of Marrow. Marrow is
defined as Jing plus S h If s the experiences that the Self is being exposed to:
the Jingpthe self, and the experiences, the Sben. And those experiences are
organized and held, or seated in the Brain. The Brain is the Seat of Marrow,
which organizes the experiences, the Shen, of the Post-Natal environment, as the
child goes out and explores the world: the organization of the Brain, with the
prerequisites of Post-Natal existence. I'm not going to get too much into this.
Some of you have joined the entire series, when w e get into the Curious Organs,,
the next time I'm back, we're gdng to go really specifically into understanding
the Brain.
For the time being, the Chinese break the Brain into three parts. There's
the Low Brain, which is involved with Survival, the Mid Brain which is involved
with Interaction, and the Upper Brain with Differentiation. Du Mai will have an
effect over these three regions of the Brain. Depending on which Du Points you
use, and the Distal Points that are used, based on the selection of Upper, Middle
or Lower Brain, one can then have a direct effect on the Brain itself.
D. Sea of Yang
The last part here is DMMai, as the Sea of Yang. That is, we can use Du
Mai to enhance the functions of Yang, be it Warming, be it Transforming the Yin,
be it to Transport, to Ascend, and to Uphold; in other words, what in TCM we
would think of as the functions of Qi. Adding to it the Wanning aspect, we now
have the functions of Yang. The Yang can also be used to Bank, consolidate
Leakage, or loss. It can also be used to support Wei Qz, to protect the body
against Exogenous Pathogenic Factors. As the Sea of Yang, this then gives us an
insight as to how if s supporting the component that relates to Wei Qi, Tai Yang,
and at the same time, that relates back to the Kidneys.
So the 4thTrajectory is the trajectory that begins at the lower abdomen. It

travels into the genitalia. The idea of impotence, the idea of not being able to get
sexually aroused, we know is associated with D MMai. It goes into the perineum,
meeting with the Ren. From there it goes to the tip of the coccyx, Du-1. It travels
into the gluteus, which means if s going to have an effect over Tai Yang, as well
as Shao Yaw Gall Bladder and Bladder. And it says that it meets with Leg Tai
Yang, Bladder Channel, and if s counterpart, the Kidneys, Shao Yin, before
returning back to the spine and into the Kidneys. Notice, a lot of these
trajectories are returning back to the Kidneys. Returning back to the home. We
saw that with the trajectory that began at BL-1, and we've seen that with this
trajectory returning back to the Kidneys.
This 4thTrajectory can be used for prolapse. We know the relationship

between the glutens and prolapse. If you literally, let your buttocks hang, you
will note that you might have more frequency of uterine, abdominal, intestinal
prolapses. This trajectory can be used to Ascend, or Uphold the function of the
Spleen. If s also used for tightness, weakness or spasm of the lower limbs, in
which case you would want to add the He Sea Points of GB-34 for the lower
limbs, and LI-11 for the upper limbs. If you're using it to deal with muscular
tension, which is under the auspice of Wei Qi since Wei Qi moves into the
muscles, and you're using Du M i to affect the Wez Qi, either in terms of helping
to Disperse too much Wei Qi, spasms, or to Enhance flacadity, weakness, in the
limbs.
We can also look at Du Mai in treating things that relate to Yam, in terms
of the humors. The humors of Yang are Qf and Shen. For someone who has Qi
Stagnation, Qi Stasis, we would Disperse DMMai. If they have a Deficiency or a
Loss, we would Torufy DMMai. And, if there are Shen Disturbances, in terms of
Excess, or even weakness of Shen, with the loss of enthusiasm, loss of
96
sensory organs, the nerves and the upper respiratory tract, the Canopy of the
Zang Fu . You see the popularity of SI-3 and LI-4 in Ming Dynasty combinations,,
for the treatment of things that relate to the External domain. Today, LI-4 is
perhaps the most popular Point for External conditions, but if you are using
M i q Dynasty treatments, most likely it would be combined with 9-3. It w auld
be rare to see U-4 used without 51-3. So it just shows you how popular that
Point was, in dealing with External Pathogenic Factors; and very commonly it
would be combined with the two Wind Points of BL-12 and GB-30: agian Tai
Yanc and Shao Vans. That was generally the combination, rather than with some
type of Yaw Ming Point, outside of LI-4-
Question: Do you really mean GB-20 and BL-12, or GB-30 and BL-12?
JCY: BL-12 and -20. If if s Gall Bladder, it would be GB-31.

Question: In a spinal chord injury, you have a direct trauma to the Du. How
would you work with that?
JCY: If if s a spinal chord injury, that is not a congenital type of thing; you work
with the Qiao Vessels first. If you're doing Eight Extras, you have to work with
the Qiao. In other words, the Qiao deals more with Post-Natal acquired
imbalances. With the Du,you're looking at a lot of things that occur very early
on in someone's childhood. The Du would be someone who had seizures when
they were children,a lot of neurological conditions when they were young. They
had meningitis, childhood infectious diseases that infected their Brain. Thafs
when you would think of the Du. But once you look at an adult who gets into a
car accident, and they have injury to the spine, it means that the spine first has to
be Released through the structure of the entire body, and that's going to be the
Qiao Vessels, and then you move to the DM.
If s important to understand that the reason why I am focusing more on

what some of you might consider psychosoda1 development/ is because that's
the kind of material I believe is not adequately explored, and not even
transmitted in textbooks. Ifs very easy to talk about the physical signs and
symptoms that relate to the Eight Extra Channels, and I'm trying to even teach
you how those symptoms are derived, based on the trajectories, based on the
implications of the Eight Extra Channels. That's why if s very important that you
understand the psychology, or the way that the philosophy is being applied
within the context of chi& medicine. It makes it much easier to understand
the Eight Extra Channels and their use, in the Unfolding of human existence.
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Q New England School of Acupuncture & JeffreyC. Yucn, 2005
Before I get into the Wei Mai,I want to comment on a question that was
asked during the break, which I think is very, very important. When you look at
the nature of the Ren, we talked about Ren as dealing with issues of control.
That's the first attempt when the child tries to control his or her environment,
which is measured by External and Internal influences. At that time, the most
fundamental thing we associate with toddlers is that they're sleeping, they're
eating, they're sleeping, they're eating. That's what toddlers are doing most of
the time. So the most External stimulation that they have, is through the oral
cavity. And obviously they're defecating and urinating based on what they're
eating. So if s mostly the ring muscles that we're looking at.
As the child begins to have that External environment taken away from
them, in terms of getting the child to wake up at a certain time for feeding, or
diminishing or increasing the amount of nourishment to the child, then the child
tries to manipulate his or her ring muscles, to try and accommodate what's going
on in the External environment. That means that if the External environment is
changing radically, the Internal environment is going to compensate for that.
And the Internal environment is the intestines, the Ken Channel in the Lower
Burner, the urogenital function.
Once the parents try to get the child to control their Internal environment
consciously, in terms of toilet training, if the child is not ready for that, then
they'll try and manipulate their External environment. This can occur, not only
in terms of psychological language, but this can also be in somatic language.
Let's say, someone has difficulty controlling their internal ring muscle; they have
diarrhea, or colitis, or they had urinary tract infections a lot when they were very
young, or even as adults. They may also, because of their inability to control
their internal sphincter muscle activity of the Lower Burner, at the same time
compensate, by being excessively in control of External environments. This
means that, while they have urinary tract infections, or constipation, or colitis,
they also suffer from headaches or allergies. That's the External Excess that we
see. That means the External Excess of having headaches, eye conditions, or
conditions relating to the skin, would be what I mean by compensation. It
doesn't have to be a psychological, where yes, I can't control my inner feelings,
so I'm going to manipulate the External environment in a way that I always need
to be in front; I always need to be the leader; I always need to be first and so
forth. That would be the psychological profile.
A lot of tunes you will have that taking place. Some of you might even be
thinking of some of your clients that may have that. And notice, are these the
clients that usually come in and they want you to see them right away? Are
these the clients that always tell you they're in a rush, even though they might
not necessarily be. But they want your attention as soon as possible. Thafs an
example of a person who might have that Ken Mai imbalance.
.. w.rA.. a
..
& LWW", L. .-. " LA.- *A- f f J -UL. urn-. .m L .*.LX. %x-*.L- L-XAL.,. 1 a,.-* "
there'sthe relationship to the Heart Element, to the Fire Element, to the
Pericardium and the Triple Heater. Thafs the Curriculum that now is Unfolding
in our lives. We also talked about that as the rela tionship of D MMai, ST-3, going
out into the world, and bringing that information back into the sense of oneself.
As we get a general sense of who we are, we now articulate who we are back out
to the world. So if s almost like from Tai Y a w , the most Exterior, returning,
coming in, S h o Y a w , and then moving to Ymg Ming. Once it comes in, and Fm
able to examine the experiences of my life, Kidneys, I note how my life then has
impacted society, and how that impact on society is going to have an effect on
the External environment. That's Kidney's examining the Self#examining
society, Spleen, and how that has an impact on the Exterior, the Liver. This is
reflected in the Points along Yin Wei Man KI-9, Spleen Points on the abdomen,
SF-13,15,16 (some traditions have SP-12), and LR-14. And finally it comes back
to the Ren, (Ren 22 and Ren 23) always returning back to that which gives birth to
it. Your structure is giving birth from the Sea of Yin;your activity is given birth
by the Sea of Y a q . So, Yon? Wei returns back to Du Mar, Yin Wei returns back to
Ren Mai.
Furthemore, this i s about the individual who is moving, who now has the
upright posture, mediated by the spine. They are now articulating their
curiosity; they are articulating their innocence into the world. It is measured by
bodily movement as it reflects to the upright posture, which are the legs. That's
why these Meridians begin at the legs. They begin at Points on the legs, unlike
the First Ancestry, which are always beginning where ling is located, name1y, the
lower abdomen.
The role of the Wei Channels is to link, is to hold together Yin and Ymg.
Yim We/ holding together Yin, Yon8 Wei holding together Yanp. According to the
Nan Jinx, when Yin and Yang cannot maintain balance, when they are not able, in
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. - - - <
some ways, to accommodate each.other, there willbe pensiveness, obsession,

loss ofwill, loss of motivation, and lack of self control. What they are saying is,
when Yin and Yang cannot mahhhbahce, you're gaing to have issues h t
refer to some of dbhtegmth of ling Wee, Will Power. Ymtreg* to
have some disintegration of the ability we saw with Ken, self control, and DM,
motivation.
At the same time, this person now begins to get Stagnant, emotionally and
mentally:pensiveness and obsession. The Nan Jing says, these are issues of the
Wei Channels. According to Wmg Shu-HeJYang Wei refers to the Unking of Wei
Qi, and Yin Wei refers to the Linking of Ying Qi. Or, in terms of modern
language, we would say, Yang Wei is the Linking of Qi, Yin Wei is the Linking of
Blood, because remember, Acupuncturists like to use the term, Wei Qi and Ying
Qi; Herbalists like to use the terms Qi and Blood. That's one major
differentiation, in terms of language.
We don't really know what the trajectories are. Textbooks of the Classics
say Yang Wei originates where dl of Yang meet The word they use is Hui 1r ,
as in Hui Influential Point, where all Yang meets. Commentaries have suggested
that where all Yang meets is BL-63, even though Nei Jing clinicians suggest that it
should be BL-57. So the Point that many of you have studied as the Point on
Ymg Wei Mat's trajectory, beginning at BL-63, is not necessarily agreed upon by
all dimuans of the past Practitioners of the Nei Jing suggest BL-57. Regardless,
if s going to begin at Tai Yang. Everyone agrees that it should be Tai Yang,
because it is about Small Intestine moving out into the world, moving into if s
counterpart, from Arm Tai Yang, as the Opening PointJmoving into Leg Tai
Yang,this idea of Bladder. Now BL-63/ by if s name, would be the most
commonly suggested Point, because if s called Jin Men & F'3 . Jin means
Metal: Metal in terms of Five Element Metal, Metal which deals with the Exterior,
in terms of the Lungs. And Men is the most External structure that represents an
entrance or an exit, in terms of the human body. Men is the door, like Feng Men,
BL12,Ming Men, Du-4. So this is about something coming out Something that
is coming out of Metal, is coming out to the Exterior, BL-63. Thafs why most
people argue that Point as the beginning of Yang Wei Mai, because Yang is the
part that's coming out.
Li Shi Zhen, however, states that it is the meeting of each Ymg. I f s not
really just the name ofthe Point, but he says that, basically, Stomach, Gall
Bladder and Bladder meet at BL-63. H e says, we have the Three Yin meeting at
SP-6. Li S hi Zhen says BL-63 is where the Three Yang of the Legs meet. Of
course, most modern textbooks do not agree with that, and as a result we don't
see that being written. That's his commentary. He's arguing BL63, from the
perspective where Tai Yang, Shao Yang and Yang Ming converge at BL-63.
Li Shi Zhen is also the dinician who adds GB-29, which comes from the
QIao Vessels, into the trajectory ofYang Wei Mai. That is,he adds GB-29 to the
trajectory after GB-35. And he also is the one who tells us, at -29, Yang Wei
Mai meets up with Ymg Qho Mm. There is a lot more meeting up between the
Qtao and the Wei, and then they come back to the Ren and the DM.Just as Ren
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New England School of Acupuncture & JeffreyC. Yuen, 2005
mtenor. if s inability to do so will result in a 5Hao rang condition, where I'm
somehow trying to bring something External back to the Internal"but if s
trapped. We know the Classical symptoms of Yang Wei Mai: alternating chills
and fevers. They are the symptoms of Shao Ymg; something can't fully
communicate between Exterior and Interior. The inability to do so will result in
Shao Yang, with either an aversion to cold or high fever. The Wei Qi cannot reach
the head, and if the Wei Qi cannot reach the head, it results in visual dizziness,
sudden fainting, with stiffening and disorientation:some ofthe Classical
symptoms that, in the Shang H m Lun tradition, would be associated with a S h o
Y a q syndrome.
Remember, once I start to move, what am I given the opportunity to do?

To make choices. Should 1go forward? Should I go back? Should I go left, or
right? I don't know; I'm stuck. So I'm not going External, nor am I going
Internal. That stuckness is Shao Ymp. Furthermore, you'll see why Gall Bladder
is a very important component of the Eight Extra Channels.
The "threads"of our transition into life within time: Ymg Wei represents
time, and Yin Wei represents the space that time plays upon us. In truth, each of
us are a product of our time and space. Whether we believe ow views are more
correct, we don't really know. We just think our views are more correct. That is
going to be judged by history, later. History is when you write your own
biography. All of us have our own history, our own biography. The biographies
are the disjunctive events; usually they follow some type of cycle, be it the Seven
or Eight, or be i t the Cycles of Ten. If you want, you can even truncate it to a
smaller cycle.
It's also going to be measured by sociology. As I go into the world, one of

the concerns I have, is how do I connect, not with the Ren, the mother, but with
the worldf with other viewpoints. How do I conspire with others to believe in
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Un- name thing? How do Idisagree with others,with what they are believing;
are the things that us together? What are thecommon threadsthat
acommunity? s w h a t a r e the differences that separate us from each
?^l
That's why I mention that, when you lode at the W d Channels, they're
- "reayl talldng about the crucid phases, or the transitions of our lives. In this
I culture, w e would think of schooling, adolescence/ career, marriage, menopause,
retirement, etc In primitive cultures you might be indoctrinated into being a
hunter, a gatherer, or into a farming community. There are going to be other rites
of passage, like to adolescence, when you discover your sexuality, when you
discover you also have the responsibility of being a man or a woman, a career,
marriages. All of these are related to die Wet Channels. In particular, anyone
who has difficulty during thesemajor transitions in their lives, are going to have
problems within the WCT Channel. In other words, I'm stuck in time. Some of us
!arestuck in time. We never really fully grew up, because we were traumatized
during adolescence. So we're always thinking about that adolescent period; w e
never got over i t Some of us never got over our divorce, or the separation from
a loved one, outside of the parental figures. That can be an issue of the WCT
Channels. Wei Channels reflectsomeone who is stuck in fane.
/^!J + WriChannelsccmidalsobereflectedbsomeonewhoispreoccupiedwith
(he theory of contingency: 'What if. I was someone else?" Tney ale always
[askingand never realty 'being satisfied with themselves. They are always
rkskmg, "Whatif I were born at a different time, at a different place? Would 1be
someone totally different?" So the idea of contingencies, is also seen as a Wei
Mflf issue. . Id:
it i
.
J ~ ~ . +
- '
- , a La
When you look at the peaks and the troughs, from growth to maturity, to
the decline of our lives, Yin Wei Mai reflects the structural changes that occur. So
if some of us have difficulty with aging, if s not so much because we're getting
older and accumulating more experiences, it's because we're concerned about
how we look. Justlike you have people that go out and do the human growth
hormones, or do the placenta injections, and so forth, that would be someone
who has trouble with aging: Yin Wei Mai. They don't want to look old. They
don't want, physically, to look old. This is the idea of Yin Wei Mai. If s not a
judgement. It's not that it's good or bad. If s just saying that if you have
difficulty with it, that becomes an imbalance. Thafs what it is.
^ ', -? If -\
4: J!* So, Yin Wei M m reflects more of the structural changes that give way to
certain,specific activities associated with that period. Or one might say that
certainresponsibilities are associated with certain periods. What is your
responsibility, as a son,or as a daughter? What is your responsibility as a
husband or as a wife? What is yow responsibility as a father or as a mother?
These are all responsibility issues, the roles that we play, and all are part of
socialization. The Wei Channels deal a lot with social psychology. As we go into
the world, are we going into a world that is conducive to o w needs, or are we
going into a world, where &resimply fitting in,like everyone else, and buying
into other people's needs? -9. .-' a *
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0 New- School of Aaipuncture &JeffreyC. Yuen, 2005
If one is trapped within the confines of the past, or longs for fan1Easies of
what the future holds, it means that you're financing (investing)your thoughts,
which are Qi and Blood,into something that is no longer in existence, the past,
artd cn-<*ttTît^nr that n f t i t r enma i-rtt-J'V a&e+ank/ia itv^nf*hI A T J ~ c'4'iTI /l/wtrt Li-i-x.
J _ L l L ^ i F L A . L i ? < - L A 1 1 " ~ , V V 1 L A U I V V L k 7 U U UUlI L ~ \ t l ~
L J V / A J l l L U L L J . I ~U L U b J J i t U J
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fantasies. That's going to refer to Stagnation. As you all know, between here
and there, there's a gap, and wherever there's a gap, there's tension. Wherever
there is tension, there's pain. So,anyone who is longing for the past, longing f o r
the future, in truth, is in pain. They're suffering. They're dishonoring the fact
that this is the circumstance they're in, right now. Yet they want to deny that,
and with the denial of the circumstances, one suffers. Everyone, in some ways,
experiences pain, but you don't have to suffer from pain. Only when you try to
dishonour that pain comes suffering, pain in these Vessels.
The reason I'm saying that is, you'll find that when you read Acupuncture
textbooks, certain Points will specifically say that they relieve pain. Not all
Points say that. They say they Regulate Qi. Other Points may say they Regulate
or Rectify Qi,and Relieve pain. Points along the Wei Channels are all analgesic
Points: they all have the function of relieving pain. Not all Acupuncture Points
have that intrinsic function. You can always do a Needling technique to try to
have an analgesic effect, but not all Points of Acupuncture, intrinsically, help us
to deal with suffering. These are all analgesic Points. In other words, if you look
up BL-63 in an Acupuncture textbook, you'll see, it'll say it relieves pain. If you
look at GB-35, you'll see, "Relieves pain." You won't see that with all Points.
If we look at the context of the Wei Channels, as I said, they're also about
one's dwelling on the issues of contingency, the idea of "Whatif?" And if
someone was always thinking of, what if this or that, with the inability to accept
who you are, right now, that's going to be, not only a WCT Mai problem, if s also a
Qiao Mai problem. In other wordst a lot of times you only ask what if I were this,
because you don't like who you are at this point. The model that 1 described
yesterday/ the sequence of the Eight Extra Channels, where we talked about the
element of time, this is Wei. Within that element of time, the present moment is
the Qiao. So the Wei is the floppy disc that has the past, as well as the future.
That's the floppy, the past and the future. The Qim is the current page that
you're on. Thafs the Q i m So when you ask the question,if you had the
opportunity to be anyone that you wanted to be right now, who would that
person be, if the answer is not yourself, you have a serious Qiao Mm problem.
Qiao is about being able to look at who I am, Yin &aor looking at one self, and
being content with that. This is kind of like Gestalt Therapy. If s not the past or
the future that's important per set what's really important is right now, the
Gestalt of it. Thafs what you're interested in. With Yin We&you might be
having problems because you had icons that you worshipped, and you've been,
most of your life, trying to live up to the image of what that icon is, very Jungian
in that context. Where do I want my Kidney Energy to go?
Remember when I said you have the Du Mai beginning to get activated,
and i f s Disseminating Yuan Qi, that means, as if s Unfolding along this ladder of
life, into the Zany Fur it doesn't give each of the Z u q Fit an equal amount of Yuan
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So the chcian's point of view, hen, is to realize that the W d M m are issues that
have been mostly Metal and Wood. So the clinician might try to bring more
Yuan (X consolidate more Yin Qiiin terms of Yh Wri,back to the Kidneys, in
that particular example. , I-1
This is what I mean: when you get into the Wei Channels, you're looking
at the archetypes. We have images of people that we want to become. We
gravitate toward these individuals. We feel that these are the kinds of roles that
we would like to see ourselves in,very often defined by sodety. So if w e fail, w e
might get hauntedby that We say, "Well I haven't gotten to that point yet, I'm
still hoping that one day in the future, ITI get it" That's stiB Wei Mm; regardless
if if s religious, spiritual, emotional or physical aspirations. This this is DM M d ,
disseminatmgYm Qi, via San
"ladder of life" into the
w,
Triple Heater, Unfolding up along this
Fii: Kidney's communicating with the Heart, the
Pericardium, That's why we get into Yin Wri A&i.
I t'. / '
You can understand, then, why they say Classically, Yin Wei Mai is
associated with Heart pain; I can't conquer what I want in my life. I can't get the
things I want I've always been a failure. I flunked when I was an adolescent. I
flunked out of college. I see myself, or you see other people seeing yourself, as a
somewhat inadequate individual: YinWei Mai. .
i i
You ran say, "Ifsnot my fault I was just born in a bad time.
unfortunately I had bad parents." Blame it on the QumgYin Wei M m with
Chmg Mui. Blame it on that Blood Stagnation:pairing Yin Wei M m with Chmg
Mai. Wo, 1 really blame it all on my mother": Ren Mat'. "No, I blame it on my
father": DM Mm. Who do you want to blame it on,if you don't want to blame it
on yourself? Congenital factors now come into play. "Iblame it on the First
Ancestrv. I blame it on the Gods," if you want . *--
,*I< r- * #,
So,Heart pain:Heart pain is not just physical heart pain, angina,

palpitations. It's the anxiety that you're not getting what you anticipated, the
anxiety, the concern that you cannot overcome the past. Heart pain, which is
suffering, is not just physical; ifs emotional, as well, someone who's been
suffering a lot. I-#- h
,*. '* .
re & JeffreyC. Yum, 2005

a F,?q
point thafs Now what is BL58? 1fi the Lw
the Luo Meridian that
my External experiences,
Exterior, as that experience is coming into the Interior, in relationship to Kidneys,
the Self, my inability to communicate that experience into the sternum, will no
longer allow Energy to go into the lower back. The lower bade becomes very
tight, very stiff. You no longer have the ability to extend into the outer w d d ;
that's a term that is used to reflect BL-58. Later on dmidans are going to take
that term as Yang Wei Afoi blocking the Dissenunation ofDu Mm. If I have
lumbar Stagnation, I'm going to have DM-< Mmg Men not able to folly
Disseminate my Yon Qi. So what I start to have now is fatigue. I'm going to
f
start to have a lack o motivationand enthusiasm in going out into the world:
the term Fei Ymg.
You can see why, over time, Sien and Du,or Da,will exhaust themselves
trying to "finance"these out of moment experiences. If I'm constantly putting a
lot of my Blood into the thoughts of the past, and I'm not putting my Blood into
the current circumstances of my life,, over time,my Blood and my Qi will be
exhausted. In other words, how much ofyour consciousness is present with
yourself right now, on a day to day basis? Ask yourself, if you started recording,
doing an autobiography of your every day life, one day you might you catch
yourself thinking,"Oh,what did I do yesterday?" And you say "Oh,I got
distracted by yesterday!' That person who you were in love with comes to your
mind for thirty minutes, so you write that person down. Then you start thinking,
"Gee, I wonder what I'm going to have for lunch later." And you write that
down. See how really out of the moment we actually are? And if you find that
"Gee, I've been recording thisjournal for the last few days, and I notice that
thirty percent of my consciousness always returns back to one event,"of the past
or the future. It shows how much less Energy you have on a day to day basis:
thirty percent Now if something traumatic happens tomorrow, that's going to
stay in your mind for the next few months. Another twenty percent gets
allocated to that Now you're functioning with only fifty percent totally present
Time continues to pass; we age, another experience comes, and only forty
percent is present So you can see, as you get older and older, why you would
get weaker and weaker, because most of your mind is not really in your body at
this point. This is the context of Ken and Du and how they begin to exhaust
themselves in order to finance moments that are not in the current state.
So now the thread is broken. Here is time, and I put a hole here, because I
was traumatized here,and I constantly go back to that hole. There is something
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TIiesympton^tiatareofteiii^tedtoY~ WtiAto'arewhatarereferr^
to as the Five Accumulations, whichme describedin the Nan Jin& as well. In
(heirFive Accumulations, they describe3HeartAccumulationas Fa L h g
4k^6 fee Hidden Beam; w e talked about that in fee Chang M M description.
The Lungs are usually seen as what they caQ Fu Xi *'a. ,which means my
breath is hidden, my breath is held, panting. I'm holding my breath. W ih the
t
Liver there is Pang Qi @it ,fatty deposits. Some people call that Fti QiFei ,
Jte is just considered a little bit more insulting. Pang is a little more polite.
With the Spleen, the term iS JPi Qi #S lL ,globus; some books call it Focal
Distension. And with the Kidney, the term is Ben Tun #SS- ,Running Piglet
Qi. So Yi'n Wei M itreats some of the symptoms of C h g Ma& Running Pigtefc
We saw the relationship betweenYh Wei Mat and ChmgM m already. W e can
look at Yin WeiMai dealing with any type of accumulation thafs taking place in
the Upper, Middle, or Lower Burner.
Other terminologies for these accumulations include ]i ft ,and Ju % :
Accumulations and Concentrations. Accumulations are said to be more Ymg,
that means they accumulate, but when you start massaging them,touching them,,
they break up. Concentrations are more fixed. The idea of Bood and Qi Stasis in
TCM. A mobile mass, or a mass that's fixed. And you can have the
Concentrations and the Gatherings which afflict the LowerJho,whichare the
conditions that we mentioned, associated withSen Atoi, for women. For men
they have fee Seven S h , and for women they have the Zheng A Jia Î. -
Concretions and Gathering that afflict the Lower Jwo* Ji and Zheng tend to be
more fixed, and Juand @ tend not to be a fixed mass.
I'm going to skip the aspect which relates to the aging process, we kind of
alluded to that. Where I want to go now is into the trajectory of Yin Wei %.
You'll notice I'm going to be skipping things, because I have more material than
two days will allow me to cover.
B. Trajectory of Y h Wei Mai

Yin WeiMei begins with KI-9, Zhu Bin, The Guesthouse. The invitation is,
first step out ofyourself, look at yourself, and look at the life that you've lived,
like keeping a journal, like doingyourautobiography: self-examination.In other
words, the whole idea of playinggu- is you tend not to be as judgemental. If
you witness yourself as a separate entity, you don't tend to be as judgemental.
The Guesthouse is about taking &I an indentity; I see something, "Oh,let me try
to play that person."
And then if s going to be reshaped by society. So the Points along the
abdomen, relating to society, which is Spleen, Earth Element, would include
SP-13. We're looking at the Three Yin of the legs. We're looking at the Control
Cycle; Water is controlled by Earth, and Earth is Controlled by Wood. This is
analagous to the Shu Points of the back: BL-23, BL-22, Water, being controlled by
Ea* BL-20 and BL-21 being controlled by Wood: BL-18 and BL-19. So you have
the same kind of itemization. It's just that the Spleen takes up a number of Points
because the influence of society, Post-Natally, is quite great. SP-13 is called The
Abode of the Bowels. Li Shi Zhen describes SP-13 as the meeting of the Three
Yins of the leg with the Stomach. He gives SP-13 an affinity, or an exchange with
the Kidneys, Spleen, Liver and the Stomach. There is also SP-15, The Abdominal
Knot, and lastly, SP-16, Abdominal Weakness, or some people talk about
Lamenting in the Abdomen, SP-16.
Then it moves into LR-14, Qi Men; Essence Nourishing Blood, as defined

by Spleen and liver. And then Nourishing Fluids, as defined by Ren-22, and Ren-
23. We can also look at this as the idea of going out into the world, and bringing
that information in, witnessing how I have become, based on the influence of
society. So, you have the Kidneys, looking at the Spleen, looking at the Liver.
LR-14, remember, is called Qi Men, understanding that time, as a continuum, has
cycles, completion. It's called the Completion Gate. Can I complete, and let go of
the moments in time? How sentimental are we, becomes a question of LR-14.
Then it goes into the Windows to the Sky area: CV-22, Releasing the
Chimney, the Celestial Chimney, letting go, so that it gives birth into a new sense
of oneself, (37-23, the Angular Spring, which has a direct affect over KI-1.
Remember, earlier I said that the Kidney Terminates (Roots and Nodes,
Terminations) at the throat: the relationship between KI-1 and 07-23.Both of
those are "Spring"Points. CV-23 they talk about for someone whose voice has
acutely changed. They seem like they are a totally different person. There are
almost like multiple personalities, is where (3-23 is used for a lot. Someone's
personality, ling, all of a sudden changes, as measured by their voice: The
Angular Spring, returning back to the self.
It says that if the Yin and Blood become Deficient, then the Heart is not
Nourished which can result in rib and chest pain, heart pain, palpitations, and
restlessness, for which you can use Yin Wei Mai in if s treatment.
1. Nourishment of Yin withYin Wei Mai
The first clinical application of Yin Wei Mai is the Nourishment of Yin, be
it Blood, be it Fluids, without complications of Stagnation. If I have Blood
Deficiency and Blood Stasis, I'm going to think of Chong. If I have Yin Deficiency
with Yin Stasis, I'm going to think of the Ren. Even though you can use Ren and
C h q simply for Deficiency, if s better to use Yin Wei, because if s what links
things together, Yin together, to help Nourish Yin. Wang Shu He says that Yin
Wei Mai controls Blood, with the Source as the Spleen. This, later on, gives
credibility to why Yin Wei Mat should be combined with Chong Mai, since Chong
Mai is the Sea of Blood: the pairing off of SP-4 and PC-6.
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0 New England School of Acupuncture &JeffreyC . Yuen, 2005
to have the complete emptying, burial, of my grief, my sadness, my anger,"
whatever my emotional discourse is.
HT-5 is generally used for that Fei Yang, the low back discomfort, the Feat
the depression that suppresses the Yang Energy into D MMai, in which case you
might combine it with Du Mai. HT-5 is usually used for Fear; what in the old
days they used to talk about as Gall Bladder Deficiency, which is not to be
confused with being timid or shy. That's a 1 2 century
~~ invention. But Fear is
what they're referring to when the talk about a Deficiency in Gall Bladder.
Paranoia would be associated with HT-5. And, when life has been so difficult
"Why don't I just forget about everything, I'll have amnesia": HT-5 was used for
someone who has amnesia, Alzheimer's.
BL-20, BL-17 and BL-57 was also used. BL-20, when if s used with Yin Wei
Mai, was used for people who might say, "I start thinking about how bad they
treated me, let me go to a restaurant and start eating." You might see this as
Food Stasis, eating disorders with an emotional component. In other words, you
eat to punish yourself, not to nourish yourself, but to punish yourself. In other
words, you usually eat until1 you get really sick.
BL-17 is usually for palpable lumps, the Five Accumulations we

mentioned earlier, in the abdomen. That's when they use BL-17. You don't
Needle the lumps directly. You don't Needle the Fatty Qi. You don't Needle the
Running Piglet Qi, or the chopstick, the Hidden Beam. You Needle the Shu Point
for the diaphragm, the Influential Point for the diaphragm, BL-17.
And lastly, BL-57 is used for where there is Chest Stasis. So if s usually
combined with CV-17, where the Chest Stasis has resulted in Intestinal Stasis, as
well. This is someone who may have had, over time, a lot of Internal intestinal
control, Ren Mai, and they're having difficulty at the same time with letting go of
a lot of their emotions, pent up into the Intestines. They develop a lot of
intestinal polyps. This, for example, could be like colon cancer, BL-57.
C. Trajectory of Yang Wei Mai

There has been that debate that I suggested, among Classical clinicians, as
to where exactly does Yin Wei Mai begin; where exactly does Yang Wei Mai
begin? As I mentioned earlier, the Nan Jiw states that Yin Wei Mai starts at the
Exchange of Yin, Yin Jiao; and Yang Wei Mai starts at the Meeting of Yang, Yang
Hui. Some of the commentaries have suggested that where Yin Wei Mai begins is
potentially Ren-7. Ren-7 would be because of if s name. Ren-7 is called Yin Jiao.
Not many people are going to want to buy into that, because remember, we
wanted to start away from the abdomen. We don't want it to be located in the
abdomen because that's where the First Ancestry was located. Away from the
abdomen, in the Lower Burner, would be SP-6. We know the Three Yin of the
legs meet there. But Spleen is not a very good choice, because we're thinking of
ourselves coming away from Kidneys, from Essence. So it' s definitely a Kidney
Point. What Kidney Point should we invent for this series? Well, KI-9.
Remember, KI-9 is an extra Point. It doesn't belong to any category of Points.
110
un. DUI it is tiw,not me same asjiao, ma again, i r s in me lower amomen,
which makes it not a very good candidate. But, of course, there are those who
would argue, "Whyshouldn't it start from the lower abdomen? All the other
Eight Extras start from the lower abdomen. Lefs begin in the lower abdomen."
For Y m g Wei Mai, the contending argument is BL-35. BL-35 is right next
to the coccyx, which makes sense; we're looking at the Dissemination from Du
Mai, Moving: Du Mai supporting Yarg Wei Mai. So why shouldn't it start right
next to the coccyx#right next to Du-1, BL35? The m e of that Point is Hui
Y q , Meeting of Yanp. But the contention is, "Well, no, we really wanted this to
be more distal." â‚¬3-3which is part of the trajectory, is called Yang Jiao. If s
called the Exchange of Yang. But the term used is not Yon^ Po, it is Yin ]bo. The
term is Yang Hui. "So we'll add it to the trajectory then." And, as I said, BL-63 is
the contending Point.
Now, that term that I mentioned, Fei Yaw, is not only indicative of Yin
Wei Mai, if s also indicative of Yon? Wei Mat. You'll see that terminology in
Classical literature when we talk about Yin Wei as well as Yany Wei. The inability
to support Yang Qi,with the Classical sign of lumbar swelling and pain, is
associated with this concept of Fei Yang,BL-58, and the pairing of Yang Wei Mai
with Du Mai. Even though we know that Yang Wei Mai is going to be paired
with Dm Mai, and Du Mai is going to be paired with Yang Qiao Mai, even still
people express the idea that if Y q cannot fully articulate from the spinepthat
means that time is starting to slow down- And what slows down time? When
does time seem to be in slow motion? When you're in Fear. Everything slows
down when you have Fear, 'It seems like it was a very long time." The idea here
is that BL-58 treats someone who goes into anaphylactic shock. BL-58 is for
someone who is suffering from Post-Traumatic Stress Disorder. Some of you
might have seen that when we studied the Luo Channels, ButJin relationship to
Eight Extra Channels, in terms of Y a w Wei Mi,this is someone who experiences
Fear all the time. This is most likely a child who was abused very early on, who
was beaten. So Fear is always a common denominator. Their arms, their
muscles are usually very, very tight, because they've been so much in that
defensive mode. Most likely these are people who have very big forearms,
because they've probably been so used to blocking their heads, so they've
become very massive around their arms. Unconsiously their muscles tense up
around that area. They usually have very massive legs, very tense legs, because
the "fight or flightt'reflex has occured.
The last component I want to suggest, and I use this component a lot, is
for those who see themselves in end stage conditionsJsuch as AIDS, or cancer,
where they want you to help them in the transition from one stage to another.
Since we're dealing with the Cycles of Seven and Eight, and Yarq deals with the
time, we can use Van? Wei Mai to help someone Movef when they are in the
stage of dyingJto come to terms with mortality. Remember, everyone eventually
dies: some sooner, others later.
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0 New England School of Acupuncture& JeffreyC.Yum, 2005
The trajectory of Yang Wei Mai starts at BL-63. Then it goes into GB-35, anc
remember, if s only when we begin to move that we have conflict. If s only wher
we begin to move that we have suffering and pain. As I said, all the Points on
Yin Wei and Yam Wei, and you'll see subsequently, on the Qiao Vessels,
especially Points that are Distal Points, in terms of legs, are analgesic Points. It is
also the Wei Channels and the Qiao Vessels that have Xi-Cleft Points. What does
Xi-Cleft deal with? Acute pain, suffering. You donft have a Xi-Cleft for the Ren;
you don't have a Xi-Cleft for the Du;you don't have one for the Chong. They're
not about analgesia, per se. If s only when we start going into the world that we
begin to deny our desires; we begin to develop a conscience, an ego: we have
pain. So these are the Meridians that have Xi-Cleft Points. GB-35 is the Xi-Cleft
Point on Gall Bladder. The idea of being torn between outer and inner worlds,
thafs the aspect we're looking at. GB-35, we know, is the Xi-Cleft Point
associated with this component. Li Shi Zhen adds GB-29 to the trajectory. But if
we just did straight-forward Tai Yang, Shao Yang, and Yang Ming, we would have
had BL-63, GB-35 to U-14.
As this Channel meets up with the arms, it also goes to meet up with the
Arm Tai Yang: SI-10. From SI-10 it moves into TH-15: Tai Yang to Shao Yang.
And then, those choices we have made begin to move into the Brain, moving
from GB-21, and from there we know that it moves to the head, GB-13, GB-14,
GB-15, GB-16, GB-17, GB-18, GB-19, GB-20, and then it comes to the nape of the
neck, moving into Du Mai at Du-16, finally travelling down to Du-15: conquest.
'I know. I can tell you about my experiences. I can name it. I can tell you about
the past, and I can tell you about what I anticipate in the future." It goes into Du-
16 and Du-15, into the Windows to the Sky Points.
This trajectory is the trajectory given by the Jia Yi Jing. This is the
trajectory that is given by the Zhen Jiu Da Cheng, The Great Accomplishments of
Acupuncture . Li Shi Zhen changed that. He gave a different trajectory. He said,
"No, things shouldn't have to go into DM.Why should it go back into the DM?
Why should you have to reincarnate things that you have not been able to
graduate from? Why do you have to deposit it back to Du Mat, back into the
ladder of life? Why not simply use this trajectory to consciously make decisions,
to resolve it from the level of Shao Yang?" So he changes the trajectory. Instead
of having it end at the nape of the neck, he has it end at GB-13. Furthermore, he
adds some Triple Heater Points to this trajectory, namely, TH-13, and TH-14.
He's not interested in TH-15. That gets into Point Energetics, and why he would
select one Point over the other, which is not the scope of this discussion. I just
wanted you to see that Li Shi Zhen radically changes the thinking, and says that,
"We should go and end at Ben Shen, GB-13." The heart of the problem is that
you're not willing to change your mind: Ben Shen, the Root of the Shen.
In any case, we know that, intrinsic in the "cloth of time", which is past
and future, you have to have the present. Where does the "cloth of time" link up
with the present? It links up with the present at GB-29 and SI-10. So if someone
has insomnia and you just really want to ground them for the moment, ( 3 - 2 9
and SI-10- If someone is doing Qi Gong, and their mind is being distracted, bring
112
@ New England School of Acupuncture &JeffreyC. Yuen, 2005
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the concentrationback with SI-10 and (38-29. That will ground them back into
the moment the meeting with Yang QiaoA&ri.
We're going to finishup with the response of Heat to Dampness, because
that's what keeps things "lingering". That is to say, any component that relates to
Shoo Yang, is usually associated with Dampness. The reason why something
lingers and stays in your mind is due to Dampness: Gall Bladder. And, what
happens when you have a lot of Dampness? The Body generates Heat to try to
get rid of it That's why the Heat now tries to Expel the Dampness, and it moves
to (he ThreeBurners,San Jwo. Generally, since Dampness by itself is heavy and
if s weighted dawn, if s go& to go into the Lower Burner. So this is where the
contention that TH-5, Yang WeiMat, rather than pairingit off with Du Med,
should be paired of with Dai Md, because our intention is to let go of that
Dampness that lingers into the past, the future, and Drain it cut, from Above
down to Below: TH-5 down to -1. And GB-41 (ShuStream)is something
from the Interior, moving bade out to the Exterior. So this is the rationale for
pairing off of TH-5 and GB-41, and Dai Mai.
Some of the Classical symptoms that have been given in textbooks on
Yang Wei Mai include: intermittent or alternating chills and fevers, the bitter taste
in the mouth, the nausea, the vomiting, typical Shoo Ymg signs and symptoms,
loose stools, visual dizziness, and temporal or migraine headaches, otitis media,
things that are affecting the side of the body. There might be pain along the
hypochmdrium, pain along the hips, migraine headaches. The most common
treatment strategy for Yang Wei Mai is the strategy of Resolving Damp Heat You
would use TH-5, and if you're not palpating, you would use the landmark
Points, TffiYang,BL-63, Stow Ymg ,-35, Ymg Ming, U-14, adding to it GB-21
and the end Point of that trajectory, GB-13.
Some common Acupuncture Points that historically have been used with
Yang Wei Mm,include TH-17. Thisis especially for Damp Heat that has
accumulated around the area of the mastoid, the lymph swellings, the ear
infections, is where you might add in TH-17.
SI-4 has been commonly combined with Ymg Wei Mai treatments, usually
for any type of Damp Hot Bi Syndrome: neuropathy beginning to take place after
an inflammation and swelling.
BL-17 again, which we also saw in relationshipwith Yin Wei Mai for the
lumps on the abdomen, here BL-17 is used for any type of hemorrhaging:
Exhubwant Yang,moving in the form of Damp Heat, causing hemorrhaging.
BL-15 is also commonly used to treat any type of knotted sensations in the
chest .
G --
.-1 'I i~ 4.U
DU-27is used essentially for what, today, we would consider oral
abcesses, Fire Toxins building up in the face or mouth.
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0 New fingLuKi;mWd &Jeffrey C Yuan, 2005
And LI-4 is used for conditions afflicting the teeth, in the context of Yang
Wei Mai. So if s not to Release the Exterior.
Common Meridian associations would be Lung, Stomach and Kidneys,

and the Three Burners, in particular, Lung, Stomach and Kidneys, using Stomach
rather than Spleen. Usually, when they use the Lungs, if s for chronic respiratory
conditions, that, whenever you get them, linger for a long time. They are used
for alternating chills and fevers, for skin conditions that are chronic, that also
linger whenever you have an outbreak, linger for quite some time, and for Sinew
and Head Wind conditions. So this is the idea of the Wei Channels.
We're going to be moving to the Qiao Vessels. One of the easiest way of
differentiatingbetween the Qiao and the Wei, is that the Wei, in general, deal
more with Deficiencies; the Qzao, in general, deal more with Excess. Thafs just a
differentiation. They both can deal with each, but thafs one way of helping the
clinician to decide which one to use. So even though I have Damp Heat here, for
Yang Wei Mai, keep in mind that the Damp Heat is because I did not gather
enough Yang Qi, and as a result, it allowed Dampness to accumulate. So there is
an underlying Deficiency in Yaw Qi, that allows the Dampness to accumulate,
and then, whatever Yang I have accumulated, that becomes Heat, to try to Move
the Dampness. So I'm exhausting my Yang to become Heat, even though I do not
have enough Yaw Qi to Move the Dampness initially. Thafs the context that
you want to be thinking about.
Question: That symptom of that involves the teeth, I can think of the teeth in
terms of Fire Toxins or in terms of Heat in the Stomach, what is harder for me to
understand is the involvement of the teeth and Dampness.
JCY: If s not so much the teeth and Dampness. If s more like, what you have is
an individual, who goes out into the world, and is supposedly now able to
assimilate what is happening in the world. And that is reflected by chewing. So
anyone who has difficulty accepting what the world has to offer them, will now
really have to bite hard. They're grinding their teeth, they're clenching their
teeth. If s like their emotions become pent up. They don' t know how to accept
these External experiences, not so much Internal experiences, as we might see
with Yin WeiMai. What they have now is this constant tension in relation to the
teeth; this grinding by itself is producing Heat. So what happens then, over time,
it becomes swollen, the Dampness goes there, and thafs what they're referring
to, that LI-4 is useful for. Essentially, these are people who have teeth problems,
but probably it's because they're biting off more than they can chew. That's kind
of like the analogy. They might grind their teeth at night, because at night
they're still thinking about what they did that day, so they're still trapped,
acutely, in the past. Or people who anticipate all the responsiblities of
tomorrow, they might be grinding their teeth. That would be a traditional Wei
Mai problem. That would be the teeth issue. They always have a lot of cavities
and say, "Well, gee, I don't eat a lot of sugar. I don't really eat a lot of bad things.
I don't understand why my teeth have all this decay." Too much Heat building
up from all that Qi Stasis: that would be Wei Mai.
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New England School of Acupuncture & Jeffrey C. Yuen, 2005
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situation where a person I S + ~ ~ ~addic+ + state. There is an increase in the
sympathetic nervous system activity, and a decrease in the parasympathetic
nervous system. Like Yang WeiMtti, which deals with the side of the body and
we think of Above and Below, in terms ofalternation; Qwo Mai also deals with
conditions where the differenceis more Left and Right, in terms of unilateral
pain, or flaccidity. In other words, if s common in TCM to describe lateral pain
is a
as bring part of Yang Wei Mat, because they're seeing Yang Wei Mai as circulating
to the side ofthe body, But, that's also going to be a symptom of Yang Qiao M f d .
The differentiation that I'm suggesting to you is that Yang WeiMai, while you
might have, lets say, migraine headaches, is often characterized by other signs
and symptoms, that suggest that there's a disparity between Above and Below.
So while you might have Excess Above, with migraine headaches Above, you
might have some type of weakness in the lower limbs, Below. Whereas, with the
QiiW Vessel, if s going to be just on one side where you can have, on that one
side, a number of issues relating to pain, where they are all of a similar nature,
I
1
not polarized, per se.

One of the most common uses that we see in the Su Wen, as they discuss
the Qiao Vessels, is to treat on the opposite side of the pain, when it afflicts the
Constitutional level- W e saw that with the Divergent Meridians, which involve
Constitutional Yuan QI, and now you're seeing where Eight Extra Channels,
when the structure is affected, you should go to the opposite side, because the
idea is that something affecting one side gets polarized to the opposite side. You
see in the treatment strategy, unilateral chronic Bi Obstruction....
Question: When you have this pain just on one side, is it likely to be constant, in
contrast to the intermittent pains you have with the Divergent patterns?
JCY: Well, if s usually chronic, like Divergent Meridians, but the idea here is that
this is a pain that either is going to be dull, the Yin aspect, or i f s going to be very
sharp, the Yang aspect. In other words, if one wanted to do Divergent Channels
or Eight Extra Channels, Qiao Vessels would be the opening to the Divergents
within the context of Eight Extra Channels, or Dai Mai. I f s not really, is there a
difference between the two, because both of them deal with Yuan Qi. The
difference is, I'm deriding to work with Eight Extra Channels instead of
Divergent Channels. Also, if you're looking at, what do Divergent Meridians
deal with collectively, a lot of it is skeletal issues, which, in terms of Eight Extra
Channels, would be the Qiao Vessels. Kind of like, Qiao Vessels have an overall
reach into Divergent Meridians.
In the Qtao Mui treatment ofunilateral chronic Bi Obstruction, you would
use either BL-62 or KI-6 on the opposite side, depending on where the pain is
located. Is it along the Yeng aspect ofmy body, or is it along the Yin aspect? Is it
the lateral aspect of my body, or the medial aspect of my body? Depending on
where if s located, you go to the opposite side, you Needle BL-62 or KI-6, and
you palpate the Ah Shi Points on the tender side. Needle those Ah Shi Points on
the tender side, and then you would do Cupping at SI-10 and GB-29 on the
affected side, because most likely the component that is keeping the pain chronic,
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C New England School of Acupuncture & JeffreyC.Yuen, 2005
is time. And the component you want to see is where the Qiao Vessels, in
particular, Yang Qiao meets up with Yang Wei Mni whichis GB-29, and 9-10.
Some people would also add GB-21. What you're doing by Cupping is you're
R l r t ~ AJ.- +-LA
JÃ‡~~-Ãˆ-N-J nÃ§Ã§Ã§*^ T ^ r t D A T A - - - &LA& DA&LJ^~~WA-:^T
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lAltlWUtg U1WU I W U L C 0 U J . A C H . G L U IXCiCCtOt: L l I C I L I dLIIW&dW J:ULLUl UOLTi. W U L W UH:
surface. That would be the basic treatment for unilateral chronicBiObstruction,

be it chronic Bi Obstruction that is Damp Cold Bi,most commonly Yin Qiao Mai,
or be it chronic Bi Obstruction that is Damp Hot Bi, which is most likely Yang
Qim Md,or even Hot Bi Obstruction which is Yang pathology, associated with
Yung Qiuo Mai.
B. Harmonize Yin Yens
The second aspect that we have for the Qiao Vessels is that, if they're polar
opposites of each other, they're also the Meridians that, if one is in a hyperactive
state) the other one is in a hypoactive state, which means they're also responsible
for the thermostat that maintains the homeostasis of the body. The Qzao Vessels
are responsible for Harmonizing Yin and Y a w . One of the earlier questions, that
a person does not have the capability to deal with the issues of their employer, of
their marriage, or whatevert at best, all they can really do is try to cope with the
current situation, by Harmonizing it. That would be the Qiuo Vessels,
Think of the idea of the moment to moment adjustments that are

constantly being made in the body at this time. Some of them are Yang
adjustments, functional adjustments, such as temperature, metabolism, breath
and heartbeat We're constantly maintaining a certain degree of consistency, in
these Yang or functional aspects of the body. Then there is also homeostasis that
is maintained within the Yin aspect of the body: the'Fluid system, the Blood
system. That means maintaining proper Fluid volume, blood pressure, proper
sugar levels in our body, the glucose levels, fatty levels in our body. We can look
at the Qsao Vessels as major Regulating Meridians that allow the body to adjust
to the functional, as well as to the blood serum aspect of balance.
We can also say that, to a greater degree, this balance is governed, or

definitely affectedby the hormonal system, in the context here of BL-1, and its
relationship to the pi tua tory gland, in terms of it's location in the Brain. Those of
you who are familiar with the writings of Royston Low, in his book#Secondary
Vessels, which is out of print, he basically argues in the end of his book, about
the relationship between BL-1 and hormonal control. That is looking at the Qiao
Vessels, because the Qzno are going to have an affect over the hormonal aspect of
the body: BL-1 and if s relationship to the pituatory gland. BL-1 is also where the
Meridians of the two Organs that are responsible for metabolism Meet, namelyr
the Stomach and the Small Intestine; the Stomach Seperates the Pure from the
Impure, the Small Intestine further Separates the Pure from the Impure, when
you look at this idea of Stomach and Small Intestine, the relationship that they
have with metabolism. Again, the concept of Seperation of the Pure from the
Impure is also associated with (3-20, because GB-20 is where Gall Bladder meets
up with Yon^ Wet Mar. What I'm saying is that GB-20 is also a Meeting Point of
Small Intestine and Stomach according to some of the Classical writings, with
Triple Heater, the idea of GB-20 with Wei Mai, as well as i f s relationship to
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0 New England School of Acupuncture & JeffreyC. Yuen, 2005
Yang Qaio Mai. This is an important Point that is useful for establishing
homeostasis, GB-20, also when you look at SI-10.
Now, crucial to the idea of the ~ai&onization,is the notion that the Qiao
Mai are responsible for the constant balance of Yin and Yang on the Exterior, and
how the Exterior is going to affect the Constitution, kind of like the Divergents,
to that end. The key Point that has been looked at is BL-1. BL-1's relationship
has been established with the hormones, but we can even go one step backwards.
BL-1 is activated upon the opening of the eyes. Wei Qi is activiated upon the
opening of the eyes. That comes strictly from the Ling Shu. The Ling Shu says,
when one opens the eyes, Wei Qt is activated, because when one opens the eyes,
one is beginning to see the world. Even if one is blind, if s about the awakening
of oneself to the world. They're referring to that as the activation of BL-1.
In previous discussions I have frequently made this connection with the

idea of Wei Qi, and how Wei Qi,in terms of its relationship to light, is going to
have an effect on the Blood in terms of the sugar aspect, the Fluid aspect, as well
as the cholesterol aspect. That's homeostasis. In other words, as soon as you
open your eyes, you're receiving light. Light is coming in. That light gives the
body an indication of chronology, the time aspect that we're existing in on a day
to day basis.
By the way, remember, once you have the fire pits, you have the growth
of intelligence, from an anthropological point of view. That fire is associated
with an increase, literally, of intelligence, per se, in the human body. However,
we know that one of the biggest challenges that occurs with the appearance of
light, in modern technology, is artificial lighting. We also have artificial heating.
So our thermostat is very often thrown off. If it gets really hot, we don't sweat,
we just turn on the air conditioning. And a lot of times we have artificial
lighting. Now unfortunately, the kind of artificial lighting that we have is being
used on a regular basis in the form that you wake up at a certain time every day,
and even though there are seasonal changes, most of us here probably do not
respect the seasons, and we still go to sleep, three hundred and sixty five days a
year, maybe very, very late at night. And the only reason that the body doesn't
realize that it should be tired, is because you keep the lights on till very late at
night. There haven't been any seasonal changes indoors. In other words,
artificial lighting can, literally, throw off our body's circadiurn rythym. What I'm
suggesting to you is that if you go and him the lights on, on a regular basis, that
by the time you decide to go to sleep, around eleven, even though outside if s
very dark in the wintertime, if the body is constantly exposed to consistent light,
if s going to be tricked into thinking that we're living in a season when if s
constantly very, very bright. What season allows you to have more light?
Summer. What does nature provide for you during the summer, to allow you,
not only to cool off, but furthermore, to allow you to stimulate insulin? Sugar,
fruits are the most bountiful, during the summer. So we're exposed to a lot of
artificial light; the body not realizing that, begins to have an increase in insulin,
and insulin gets the body to start storing fat, because it needs the fat for the
winter, that, unfortunately for many of us, never comes. If it gets cold, turn on
the heat. Well, if s dark out there, just turn on the light. If s no big deal, we still
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that person make choices: GB-20, a very important Point in the treatment of the
Qiao Vessels.
Be reminded about that statement I made earlier, in the beginning of our
dass yesterday. Eight Extra Channels are about survival and adaptation.
Modem technology has given us a gift, that we think of as convenience. The
body will mutate to adapt to constant artificial lighting. It will adapt to
convenient foods. It will adapt to the fact that we are able, in our minds, to do
more because we have more convenience, which also means that we now have
the time to put more stress into our bodies, as well.
C. Vessel of Reactivity Yang Qwo Mai

Let's begin with Yang Qiao Mai. Qzao, by if s name, refers to our stance to
the world. Yang Qiao would be our stance to the world, and Yin Qiao would be
the stance to oneself. What are our worldly predicaments, and what is your own
self image? As I asked earlier, how comfortable do you feel about who you are?
Some of you might feel really comfortable with who you are, but you don't feel
too comfortable with what's happening in the world today. I'm quite sure that
those of you who get drawn into television and reading newspapers a lot, are
probably somewhat dismayed by the current situations that are happening
around the world. And if you get to the point that you want to change the
world, because you can't stand the way the world is, you're going to have
problems relating to Yang Qiao Mai. If s not the idea that there is no sense of
fairness. Fairness, remember always depends on whose side you're on. That
makes the big difference. So the idea of that, if I feel that I have to be an activist,
if I have to go out on a quest to change the world, if s not surprising that all my
Wei Qz, my Yang Qi is being engaged out there. Somatically, I'm going to have
headaches. Somatically I'm going to have tremors. Somatically, I have insomnia.
So, yeah, you can be an activist, and feel very, very proud, very, and very
adamant about your cause, but keep in mind that that proudness is also what's
producing the physical signs and symptoms, the headaches, migraines, tremors,
and shaking. That's part of this Exhuberance of Yang Qi, actively engaging on
the Exterior. The feeling of the imperfections, the conflicts of the world, with the
desire to intervene, Yang Qiao is actively engaged. The greater our activist
qualities are aroused, the greater is our heightened sensitivity to External
Exogenous stimulation, including pathology, External Pathogenic Factors.
It means that I want to change the world. I want to be a rebel. You want
to create a revolution, so you have Rebellious Qi. Don't be surprised if you have
nausea, vomiting, headaches. That's part of your make-up. That's part of the
way you're seeing the world. Once one is able to change that perception, and
realize that things are the way that they are, things are the way that they should
be, then all of those conditions begin to diminish.
Some of you will feel, "But we have to change the world." And thafs not
saying that you are right or wrong. I just want you to realize that, attached to
that need to change the world, comes the tendency to have Rebellious Qi. This is
where the person has this chronic engagement in changing the world, with
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With the Qho Vessels, you have the Three Bony Cavities mediated by the
spine. That's where you're looking at the m a t u r e s , Du-14, Du4; these are the
curvatures of the spine. And you have the muscular toniaty that is maintained
in the legs, that reorientates the pelvic, thoraac and cranial cavity. htrinsic in
maintaining these three bony areas, is the balance between front and back, and
back and front. In other words, we know that iÂ you're looking at how the upper
and the middle bony cavities are mediated, we would say that it is along the
SCM muscle: it goes from the back, toward the clavicle. That would be the
Harmonization between Yin and Yang. Then,from the Middle Burner to the
Lower Burner, what you have is the diaphragm going into the lumbar spine.
And then from the tailbone, we have another muscular attachment that goes
from the level of the sacrum into the groin or pelvic region. We would thixik of
that as the iliopsoas muscle. So you have this configuration coming across into
the front. These are all from Yin to Yang, back to front, front to back, back to
front type of mediations. And thenf the frontal part of the body is mediated by
the abdominal rectus. The back of the body is mediated by the erector muscles of
the spine, the paravertebral muscles. Those are referred to as the Five Axes (pl
Axis), the five components that direct, that navigate the movement of the body,
that control, in particular, the movement of the three bony structures, mediated
by the spine. This Five Axes Wu Shu 3i& ,is the name of the Point, GB-27,
which is along the Belt Channel. We'll see that come back into play later on,
when we look at this.
More importantly, it is how these particular muscles maintain the proper

compression. Function to the Chinese, Post-Natally speaking, creates form.
Prenatally, form creates function. But Post-Natally speaking, function creates
form. That means that, depending on how muscular attachments and muscular
compressions are maintained, the form will begin to change. One common
example of that is, contrary to what many of you might believe, osteoarthritis is
not due to aging. It does happen with many elderly people. And osteoporosis is
not necessarily due to aging, either. Rather, ifs due to poor alignment of
muscular contractions that hold the skeletal system together. If you considerrfor
example, the leg. Here are the bones (femurand tibia), and we know that
between the bones, what you have is a capsule, not unlike between two vertebra.
And then the two bones are held by ligaments along the sides, and then they are
housed in by muscles. So lefs imagine that this is my knee, and what you have
is the force of the ground, in the upright posture, pushing up, while, at the same
time, your thighs are pushing downward into the thigh bone. So you have
compression Equal compression between the bones is what causes cartilage to
grow. Yin grows, form changes, because of equal compression between the
bones.
Now as this is happening, remember I'm standing up, so the muscular

vector is allgoing up, trying to support the body; this is going up. And imagine
that with this compression now, the cartilage begins to grow. Now, when you
have unequal compression, something is thrown off, as in the case of someone
who's bending their knees, and they're constantly wallung with their knees bent.
I'm just taking the femur and angling it slightly forward, so as I'm moving my
knees slightly forwardrmy lower leg, the tibia, begins to orient to femur, angling
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colic, and starts to put on weight. Their digestive system is simply smaller for
that person, and they c m o t handle the amount of nourishment you're giving
them at that time.
It's very important. You can do that yourself. Look at your own bodies.
Some of us here, when we look at the angle of our sternum, it might be very
wide, which means we have very little pressure on our digestive cavity. We tend
to eat too much. We tend to be able to digest dot, but we might notice that we
have very little stamina, because when you have lateral aspect of the ribcage
pushing up like this, it doesn't give the Lungs a very strong capability of
Descension. This is an individual who has a very broad angle below the
sternum, and they tend to have respiratory problems. They tend to have
bronchitis, asthma, while this person with the narrow angle tends to have more
digestive problems. That structure, because of the disorientation that occurs,
from the Five major muscular Axes that control the Three Bony Cavities, and
some of it, yes, is Constitutional. Because, let's say Constitutionally, I'm born
short, and most of the people around me are tall. What a m I going to have to do
with my head most of the time? Look up. You look up at everyone you talk to.
As I look up, it reorientes my whole posture. And someone who looks up, or
someone who's short, usually has a lot more creases on the back of their neck,
because they're always tilting their head back to look up. If you do that, you'll
have all these creases. If I do that a lot, and I'm lifting up my chest, lifting up my
neck a lot, what's it going to do? It's going to cause me to have problems with
my digestion: structural because of Constituticmal.
Someone who is very tall is always looking down on people, and over
time, what happens to their neck? Iyerythmg drops as they're looking down,
and if you have this dropping, cartilage is in the trachea. You can see that you
start to get Plumpit &mat. A lot of MI people, ~peciallywomen, what do you
see with the trachea pushing down? They have an adam's apple. That's from
looking down a lot: improper compression. They develop an a d a d s apple. And
it's because they're tall, not because they were born with an adamfsapple. It's
just this pressure, pushing down. And if I keep on doing that, what happens
over time to my posture? It looks down like that. We see people who are tall,
through aging, begin to have this hunched over posture. You see that a lot more
with tall people, than with short people, unless the short person, whofs looking
up, refuses to look up, and is always looking down at people. When they talk,
they never look at you eye to eye. They're always looking down, and they have
this hunched over posture.
The Qiao Vessels have a lot to do with Wei Qi, because they have a lot to
do with the Sinews. It's also your bridge to the Tendinomusdar Channel, as it
is the bridge to the Divergent Channels, because it relates not only to Ywn Qi,
but it relates to Wei Qi which relates to the muscular contractions. But the
difference is, the Qiao Vessels are not interested in the Sinews that we learn in the
Sinew Meridians. They're interested in the muscles that are primarily orienting
the Three Bony Cavities. That's what we're interested in when we study the Qiao
Vessels, in terms of the Sinews, are these muscular areas, which are also referred
to as Z m g ]in % 2 ,Ancestral Sinews. So that's another interpretation of
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Question: Do these d m indude muscles of the pelvic fIm?
Be m d e d that, wMe it's easier to say, "OhfI notice that you have
swelling in your knees, and you have an osteophyte sticking out heref musing a
trmmdous amount of paitt. IT tell you what. We'll replace that knee.'' W d l
give you a knee, and then what happens? You have this knee' but the muscles
are still the same. The muscle hasn't c h g d The muscle conbactim are s t i l I
the same' You haven't changed the musdes- They're still doing what we were
desaibing before And what happens is that, you're not going to h a w the
ostmphyte developing hem, btxause now y m have a metal knee. What's going
to happen is now the hips start to be. . . - because what happens when I disorient
my ha?I'm disorienting my hips in relationship to the pelvis, and pelvis in
relation to the thoraac So,over time, you're going to need hip replacement.
Remember, males and females do have different h i p The women's hip stick
out slightly. They go out a little That's why you d h o w the stereotypical
depiction of a w m m So what happens if your knees a ~ aelittle misaligned?
When you fall, you have a greater h k e l i h d of injuring your hip, because your
hip sticks nut- Needles to say, hip and knee replacement surgery is more
m m o n in women than in m e n
m a r s what 1 meantby using l hMai to support a e Three Bony Cavities
through the upright posture in the gaitTthe balance we'm always readjusting. So
if my knee is slightly off, Tm going to compensate, and maybe put more weight
m the other 1%' so that my gait might begin to be thrown off, as we sometime
see with P a r M s .
The compromise of being upright, of being human, dm results in the

freedom of the shoulders. Remember the four legged animal we once were8
when we learned how to crawl. There is also the idea of biology in the Eight
E x ~ w . YOU were once in u tern, sunoumded by water, like a fish. Then, whm
you got born into the world, you seek to turn back to that water statet like an
amphibian Then you learn to squirm, and move around like a reptile. Then you
learn to squat on dl f m , crawling like a mammal. Then you learn how to jump.
Once you start to squatt you usually jump before you walk, actually. You're h d
of jumping mmnd That's a bird. And thm you became human- That's
evolution in some vev basic terms. This evdution that we undawent, as part of
being human, means that we begin to h e up the m s , which were welded in a
four legged animal. The m s were welded into the shoulder cavity- Now you
have freedom of the m,to better manipdate, to better handle, to have better
intelligence in the smse ofextrapolation. That's the only diffemnm: you're able
to extrapolate a little faster than animals. You're able to manipulate more than
animals too. The idea here is that with the h d o m of the shoulder, which frees
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up the arms and the hands, as reflected by greater mobility of the scapula to slide
over the ribcage, U-15 and SI-10, which are all part of Y q Qwo Mai. We are
now also beginning to reorient the spinous process to the compression of gravity
on a vertical axis. Remember, in animals if s a horizontal axis that you're looking
a t The human's the spine is being subjected to gravity on a vertical axis, which
with equal compression across that interface, means you have good stimulation.
But if if s slightly off, you're going to have swellings at the joint, and you're
going to have herniated discs.
Once we allow the spine to be subjected to the vertical axis, we're no

longer like animals, where turning at the neck, pulls the upper body with it. We
can turn without having to move our arms and shoulders, in alignment with the
head. Also one of the crucial evolutionary statements that we hear is that when
you become upright, the eyes, and eyesight becomes increasingly important. In
differentiation, animals tend to be more dependent on smell. Reptiles are more
dependent on taste and temperature perception. Now we begin to be more
dependent on what we see, eyesight. Smell is less important to us, or Ren Mai
becomes less importance to us. Ren Miai was just how we connected.
And there is a connection to the cheekbones and the ears. If you look at
the Upper Bony Cavity, it says in the Ling Shu literature that the cheekbone is the
Master Bone. If s the Master Bone. Thafs why they often say that when your
Yin, your Jing is beginning to become Deficient, and Wei Qi is no longer being
Anchored, you have malar flush. It comes out through the cheekbones. Thafs
the notion of why the cheekbone is called the Master Bone, because it lies right in
the center of all of the Sensory Organs. To the side of it are the ears. Medial to it
is the nose. Above it are my eyes. Below it is my mouth. So that includes all of
the Sensory Organs that I am being stimulated by right now. How do you
perceive at the moment? Very often through your Sensory Organs. You don't
perceive through your thought. You can think, but thinking very often is a
distraction from the present moment. The present moment is defined by
looking, listening, smelling and tasting. Thafs the direct contact to the current
moment that you have. If s not thought that allows you to be connected. If s
really your Sensory Organs as reflected by SI-18, the center of the cheekbone. In
Tendinomuscular theory, SI-18 is the Confluent Point for the three Yang leg
Channels because once you begin to sense, you begin to move, and you move
first with your legs, rather than with your arms.
Also, once the person has the upright posture, there is now the exposure
of the phallic area. For the woman, the breasts get exposed. For the man, the
penis gets exposed. The Qiao Vessels go to the genitalia: the relationship to
sexual arousal, Ren Mai. In this context of constant phallic display, women with
the breasts, men with the penis, Yin Qiao Mai and Ren Mai, sex is no longer based
on a cyclical aspect. For animals, sex is based on when they're in heat, when
they're in the mating season. For us, as humans, with exposure of the sexual
organs, sex now is ongoing. You don't have to follow a cycle any longer. You've
broken away from the cycle. So, no longer is sex a drive, which is intrinsic, Wei
Qi, but now if s cognitive, as well. This is where one begins to orient to one's
128
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This Excess Yang can eventually result in the Consumption of Qr, reaching into
paralysis, as in the case of BeIFs Palsy. To quote from Maaoda, ^'Youngmen
with flushed complexion, Wiry Pulse, or a tendency towards Excess Pulse, are
Classical examples of Yang Qiao Mai."
In the Great Accomplishment, the Da Cheng, it says that BL-62 controls
Evil Wind in the four limbs, the structure, and it also treats Toxins, Du,poison,
especially on the face, from Heat, representing Toxins that go to the Sensory
Organs. We made the relationship to the Sensory Organs; in the mouth with
swellings of the gums, in the eyes with conjunctivitis, in the nose with
nosebleeds, inthe ears with earaches, aJJI of those can be seen as part of Yang Qiao
Mai.
The trajectory is very simple. Again we have this signature,Tai Yang,SJwo
Yang, Yang Ming. That's the nature of going out into the world, to bring the
experience of the world back in. The major Points here are BL-62, Shen Mai,
moving into BL-61, and then into BL-59, the Xl-Cleft Point, the analgesic Point of
Ymg Qiao M R ~According
. to a Nan Jinx commentary on the Yang Qiao Mai, BL-62
is the Xt-Cleft Point of the Bladder Channel, as well. You have two Xt-Clefts,
because as you get into Yanff Qiao, there is a greater likelihood of having more
pain, more difficulty with the present moment It moves to GB-29, and it's here
that it moves into Shao Yang, to Ymg m, LI-15and U-16, ending with Ymg
Miq, until it reaches BL-1, so going along Yang Ming from Large Intestine to
Stomach, ST-4, ST-3, meeting up with the Ren Channel, and then going to ST-1,
and then into BL-l Keep in mind, that the general format is, you would use
major landmark Points in coming up with the treatments.
Prior to moving into Yang Mine, it also communicates with Yang Wei Mai,
at SI-10, so that's why i f s a very important Point, in relationship to getting
oneself oriented to the present moment, and how one handles the circumstances
of the present moment. Li Sht Zhen also adds ( 3 - 3 9 to the trajectory. As you
know, QB-39 is the Influential Point related to the Marrow, so again, Marrow and
if s relationship to Bone, Marrow and if s relationship to Structure. In addition,
he also says that if the person has Cold, you should add Du-16 and GB-20 to the
treatment. That suggests the inability to articulate the Yung. This is a person
who has, let's say, stage fright. That means they have these acute episodes of just
being very nervous. Then you would add Du-16 and CB-20 in the treatment.
Ymg Qtao Mai accelerates the Vans Qi to the surface. It has an influence
on the overall tonidty of the Sinews. So there's a relationship if we were to
establish a hormonal connection,between the adrenals and the thyroid, and how
they affect the tonus of the muscles. There is also the relationsip to the skeletal
system, via the Divergent Channels. Wei involves inflammation of the joints, and
that inflammation of the joints begins to consume the Yuan, which leads to
degeneration of the joints, and when the Blood begins to try to accommodate the
Yuan that has been damaged, what you have is deformity taking place. Think of
it in terms of, first there is improper compression, which leads to swelling.
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@ New England School of Acupuncture & JeffreyC-Yuen, 2005
Thafs the inflammation, the Wei Qi. Then what happens with that is the Yuan Qi
is not being stimulated, and you start to lose cartilage. The Yuan Qi begins to
accumulate as it hardens, and as Blood goes there, it begins to develop into
deformity. It could be a spur. It could be in your fingers. Some of us naturally
hold our hands in a more constricted, more contracted way, paving the way for
developing improper compression of the little joints, which will cause swellings,
and then you get rheumatoid arthritis.
The skeletal system is supported by Jing which produces Sui % ,the

Marrow to form the Bones, as well as the teeth, the bone marrow, the spine and
the Brain. There may be tooth decay, as I mentioned earlier, when I said that
Yang Qiao Mai deals with Du $ ,Fire Toxins, tooth decay. Thafs due to
Exuberant Yang going into the mouth, destroying the Jing, the Marrow, the Bone
in the mouth: the teeth.
Hyperactivity of Yang Qi in the muscles and the bones can initially result
in spasm, Bi Obstruction. But later, it can also result in Wei Atrophy, neuropathy,
numbness, and brittleness, which then become more the signs of the Yin Qzao
Mai. Structure, remember, is simply the result of the organization of muscles: the
form, and how the organization of the muscles affects the bones, with the
function, as defined by the muscles, and the form as defined by the bones. The
organizing factor is the connective tissue's response to movement. That would
be another way of saying, the fascia, with if s immobility, results in hardening,
and thickening of connective tissue. So one of the treatment strategies that we
have for Yang Qiao Mai is for Exhuberant Wind, including Wind Stroke. This is
very similar, as you can see, to DMMai. We talked about Du Mai, subduing Yang,
to open the Portals. The difference is Du Mai has a long history. A child is born,
gets an infection in the Brain, and from that point on the child has difficulty
maintaining the gait, has polio, or some type of cerebral palsy. Du Mai is over
there. This is a later affliction. Where you get into an accident for example, a
tremendous amount of Yang occurred at that period of time, because you almost
saw it coming, all this Wei Qi came up, and as soon as you hit, even though the
accident was not directly on the lumbar, it was so traumatic that all that Wei Qi
got trapped. The spine never recovered if s Yang Qi, and at the point you
become paralyzed. That would be functional paralysis. That would be seen as
Yang Qiao Mai, Exhuberant Wind, including Wind Stroke.
The application is BL-62, and the Xi-Cleft Point, BL-59. Also use GB-39,
and when you get into Yang Ming, I usually recommend Gua Sha at LI-15, using
the spoon to scrape the shoulder bone. And then use BL-1. Common
Acupuncture Point combinations that would have been added to Yang Qzao Mai
include LI-4, that's usually used when there is a stroke, and LI-14, when there is
Bi-Obstruction, arthritis. It could be anywhere. It does not have to be in the
shoulders. LI-15 would be used for the one sided type of headaches, one sided
types of symptoms. DM-20is generally used when the condition is afflicting the
eyes. ST-4 and ST-6 are used when if s afflicting all of the Sensory Organs, like in
the case of Bell's Palsy. BL-54 Zhi Bian is used as a Distal Point for Du, Fire
Toxins, tooth decay, according to Zhang Zi-he. If s also locally used for gangrene.
And lastly, BL-60 is for someone who raises a tremendous amount of Wei Qi
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----..&-Am* ---- -- --A-.-w*- ..
A L U A . ..- ..--- -- -..- -.------*..-
and the Divergent Meridians? In general, because we're dealing with these
Channels as collections of pathogens?and I know that some of it can be
congenital, you discussed those things, but clinically, a differentiation.
Jm Remember, Divergent Meridians would suggest that there is something
going on,on the Superficiallevel, which means that there are Superficial Pulses,
and at the same time you find that the Deep Pulses are either Wiry? or very Tight
So there's Latency that the body is trying to create. Or that the Deep Pulses are
somewhat Weak and Thin. There is a major disparity, or there is major reactivity
on the Surface, and on the Yuan Level, that would definitely be Divergent
Channels.
If you want to look at which of the Eight Extra Channels relate to the
Divergente, that would be just the Qiao Vessel. You wouldn't really bring in the
Chmg or the Ren. They would not be interested in the Divqents, because all of
those are Post-Natal issues, and not issues that you inherited.
Another way of differentiating i s that Divergents deal a lot with auto-
immune diseases. If s about the Wei Qi moving into the Jim or Yuan Level,
creating a defensive component against one's own Jinp,which means auto-
immunity.
With Eight Extra Channels, you would be thinking more of the conditions
associated with aging, outside of the First Ancestry. In other words, it's almost
like the clinician believes in the bell curve, the Cycles of Seven and Eight. The
clinician says, "Oh George, don't worry about it. You're fifty six years old. Most
people youragegetlow back pain. Butif youstill haveit, I'll treat you." Thafs
the basic assumption that with them getting older, they're supposed to fall apart,
so we'll use the Eight Extra Channels to help put less stress on the /in^. That's
when you might think of Eight Extra Channels, with geriatrics.
It's very simple. You'll see me use this differentiation, as a basic way of
indoctrinating you to the Eight Extras, and that is to say that if someone has a
history that begins with an in-utero condition, that goes into the first cycle of
Seven and Eight, this would be the Du,the Ren and the Chong. I would tend to
think of it in that way. Anything after that, "This condition occurred when I was
thirty five years old, but I've had it for eight years," So,that's one cycle of Seven
and Eight, but it's occuring much later in life: that's Post-Natal. That means that
you're thinking of all of the other Meridians after that. Then you ask yourself, is
this a condition that's predominantly Excess, or is it a conditon that's
predominantly Deficient? If if s Excess, you're going to be thinking ofthe Qiao
Vessels: Yiv Qiuo for Excess Yin,Yang Qiao for Excess Y q . And if if s
Deficiency, you're going to think more of the Wei Channels. Somehow they've
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0 New England School of Acupuncture & Jeffrey C.Yuen, 2005
not been able to make that link in time. If if s Deficiency of Yin: Yin Wei;if if s a
Deficiency of Yang: Yang Wei. If you look at a combination of Excess and
Deficiency, and you're not sure what to work with, you could work with Dai. Or
if you simply don't know which Eight Extra Channel, you could always start
with the Chong, or the Dai,where you haven't really done an evaluation that
enables you to finally pinpoint, "Oh yes, this is Yin Stasis, with Yin Deficiency,
Ren." You don't know. "No, this is Blood Stasis, with Blood Deficiency: Chong,"
or something like that. "Oh no, this is Blood Deficiency Disturbing the Shen, and
having Qi Stagnation: Yin Wei Mai." Thafs where you might look at those
particular components as much more exact. Or "Oh, if s Damp Heat, but I don't
know, there's a Yin Factor, and there's also Heat, maybe I should use Dai Mi."
And you remember that Yang Wei Mai also treats Damp Heat. The difference
here is that most likely, there is a Deficiency going on that allows the Damp Heat
to take place. If I'm Deficient in Qi, Spleen Qi, Dampness accumulates. And
when Dampness accumulates, it also Stagnates Qi, which produces Heat. So
what you have now is Damp Heat, with an underlying Deficiency, so you have
Yang Wei Mai. Even though you might be thinking of Dai Mai. That's where the
diniaan hasn't really properly picked up on the Deficiency part.
In other words, I can come in, and let's say my Tongue is Scalloped, and I
have a Thick Yellow Greasy Tongue coat. The edges are Red, and the Tongue is
Scalloped. It has a Thick, Yellow and Greasy Tongue Coat. You might say, "Oh,
this is just Damp Heat." But you haven't considered the fact that if s Scalloped.
"Oh yeah, if s Scalloped, if s Swollen, that's why if s hitting the sides of the
mouth." This could be someone who had Deficient Spleen Qi, so at one time it
was Scalloped, and it was Swollen, and it was already Moist. The Deficient
Spleen Qi causes the Dampness, and it was Pale, at one time. Then what
happens is, the Dampness Stagnates the Qi, and the Qi that it Stagnates is usually
going to be in the middle, or the Upper Burner, making the Exterior region have
Qi Stasis, which produces Heat. You're not realising that behind that Redness,
along the side of the Tongue, it is Paler. All you're seeing is Red, and that Heat
makes this person have a Yellow Coat, and Heat Binds with the Dampness,
making it Greasy and Thick. So now you think, "Oh, this is just Damp Heat."
That is where we might have misdiagnosed. Remember, technically in TCM,
with Damp Heat you will only have a Swollen Tongue. They wouldn't say you
have a Scalloped Tongue. But then if you saw a Scalloped Tongue, you'd say,
"Could that be Deficient Spleen?" In TCM you usually would say that doesn't
make sense. If if s Spleen Qi Deficiency, it would just be Scalloped, Moist and
Pale. But yet you're not seeing that Tongue configuration.
Take the Pulses, and they will also tell you that that's what's going on,
because the Pulse will be Slippery, Rapid, and Tight or Wiry. Something is being
held, that's the Wiry aspect, but also, on the Deep Level, if s weak. That's where
you have to take all of those signs and symptoms into consideration. This
scenario would be a Yang WeiMai scenario. And, if if s really Thick in the back,
it means that the body is trying to Drain some of this into Dai Mi. So the
combination of TH-5 and GB-41. Thafs how we would see that.
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@ New England School of Acupuncture &Jeffrey C. Yuen, 2005
D. Self-Reflection,Meditation Yin Qiao Mai
Yin Qiao Mai is the mobilization of consciousness towardself-reflection.

The analogy if often depicted by the description of the Points. KI-6 is known as
Zho Hai Bg & . Zhao means to look at a mirror, to look at a reflection from
the sea, Hai. Remember, that was very common in the old days, unless you came
from a relatively well-off family, that one way of looking at your own reflection,
was to look at water. As you look at the water, you look at your self reflection,
and the analogy of Water, the analogy to Self, the idea that you're looking at Hai.
Hai is where everything Drains into. We talked about it earlier today, as the Sea.
The Shining Sea or the Illuminating Sea generally refers to this context of looking
at oneself, and coming to reflect on who we are, developing a certain degree of
self respect, so that you trust that what you're doing is the right thing in life.
KI-8, Jiao Xin, is that as you come in contact, and you come to exchange
with who you are; you come to learn to trust who you are. KI-8 remember, is
called Exchanging Trust. If s a metaphorical concept. It is the Xi-Cleft Point,
used a lot for people who have lost that sense of trust in what they're capable of.
Contrary to the idea of Yang Qiao, when you have these Wiry Pulses, and you
have all this expression outward, this is where someone has very Deep Pulses,
everything has gone In. This is an individual who is too caught up with being
themselves. So all the Yin Energy is Stagnating. They get very heavy, they get
very Damp, they get very sleepy, Yin Qiao Mai signs and symptoms: Deep Pulses
with no interest in the Exterior, no SuperficialPulses. If s important to note that
KI-8 was generally treated with Moxibustion in the ancient times. You don't
think of Needling it, because what they were trying to do was bring you out of
that stupor, bring you out of that excessive Internalization, out of that
depression. Generally it was used with GB-34, the Influential Point for the
Sinews, so that you're getting that person to start moving outward.
The imbalances relating to Yin Qiao are generally Excessive Yin,

Dampness and Cold, especially within the Structure. That means you can have
Bi-Syndrome, icy cold limbs. You can have Raynaud's. You can have phlebitis,
Wei Atrophy, numbness, neuropathy, edema. If s relationship also involves the
placenta, retention of the placenta, and fibroids. You can see why if s effective in
TCM when they use it with LU-7 and KI-6, because when they're using KI-6 with
LU-7 they generally are Tonifying it. They're trying to get the Kidneys to go in
and Grasp the Qi. Classically, Yin Qiao is where there is too much Yin. What you
want to do is add Fire to it, to Move it, to bum up that Dampness. And that's
why it was traditionally treated with Moxibustion. This reflects kind of how
history has changed the clinical applications to some degree. If s also used for
Sinking Spleen Qi, where, even though we see this as a Deficiency, keep in mind,
if s seen as a Deficiency because one is too sunk into oneself, with the
depression, the lethargy, the lassitude.
The trajectory is quite simple: the idea of looking at who I am, and then
coming to trust myself as I begin to move into who I am, which is along the
Kidney Channel. The Kidney reflects who we are. The Kidney Meridian is also
where the Chong Meridian goes into, going back into that deep aspect of oneself.
134
Some common Points that have been selected in the past with Yin Qtao
Mai treatments, are LR-8, KI-1, KI-3. KI-3 is used a lot with KI-1 for Wasting and
Thirsting, diabetes. And for accumulation of Dampness and Yin, KI-10 is used.
The treatment strategy of Yin Qiao Mai is very often to Expel Cold,
Dampness, and also in dealing with Numbess. One of the Classical symptoms
that Yin Qiao Mai also deals with is parasites, Gu & ,Worms. You'll find that
discussion a lot in discussions relating to Yin Qiao Mizi. There are three Worms;
there are three Gu, three parasites. The Worms include the Wandering Worms,
the Hungry Worms, and the Sexual Worms, which, in the Tang Dynasty was
changed to Qi Worms, Blood Worms, Water Worms and Stone Worms. The Tang
Dynasty treatment for that was with KI-6, SP-4, GB-41, keeping in mind that
these were not Opening Points of the Chong or the Dai, because in the Tang
Dynasty these Points were not developed for those Meridians yet. They also used
LR-2, Ren-4, Ren-6 and Ren-9. Definitely we acknowledge that KI-6, as a Point
that already existed in the Tang Dynasty as part of the trajectory of the Qiao
Vessel, reflected that people definitely assumed that the concept of Worms must
be associated with the Qiao Vessels. In other words, what prevents you from
being in the moment, being content in the moment, is wandering thoughts,
when you have hunger, or desires for something that you want. One can look at
this relationship to the Wei Channels. And they talk about sexual issues, and
remember our discussion on sexual identity. If sex is constantly coming up in
one's mind, and in the Tang Dynasty, for some Confuaan scholars, that was a
decadent period where sex was almost like a free for all type of thing, then we
think of sexual overindulgence.
The word Gu also means ghost. So there is the Wandering Ghost, you
probably have heard me talk about it in the past, the Hungry Ghost, and the
Homy Ghost, the Sexual Ghost. The notion was that if someone was travelling,
or put in a modem context, someone is driving, they get into a car accident, and
they die, but they never knew that they died, they're still Wandering. This is
called a Wandering Ghost. These are individuals who die while they're in
motion, and they never realize they have died. They become a Wandering Spirit.
An Hungry Ghost is someone who fights tooth and nail, to prevent dying.
Even when they are dying, they complain about all the things they have not
done, so they become a Hungry Ghost. And a Sexual Ghost is generally someone
with an attachement to a sexual partner. It does not have to be sexual, but it can
be romantic, even though romance is not a common thing in the Tang era,
because most marriages were prearranged. Sexual Ghosts are people who have
excessive romantic obsessions with someone who is deceased. Remember,
anything that allows you to think about the departed one, will cause that person
to not be able to cross over, to move on to another world. The Chinese believe in
the afterlife. They believe that if that person lingers, they begin to distract you all
the time. You have an entity around you, so you're always very heavy. You
always feel Damp. You feel like there's a heaviness over you when you're
sleeping. You feel something is sitting on your chest. They think of those as
entities. Today we call them Worms. For example, I believe, in Kiiko's
136
Question: IwasgraiwtoaskyouaboutafddIfcnowwhohaschromcfatigue
syndjTOM,andyethe'salsoYhDeficient Let'simagmehehasSexualWonns
too,~justtothrowfliatintfaer^becatfeeifslikesomeonewhohasalotdDamp,
alot of Phlegm, and thensomething'&g<sm& on/l&sSq, they'repossessed. I
don'tknowifheactuaDyisornot,butthatwouldbeinteresting.ButthisSexual
Ghostislingeringaround him,we'll gay, and he'smastuAating,I would
imagine,becauseifshardtohaveactualsexwiththedead,Ihope. So/thereis
YinDefidetacyafterthat/ fcarscosnaidg up Iwas wonderinghow do you handle
that?' -
JCY:Yes,thisiswhenyouwouldthinkofYkQuoMriandRenMoi.The
CoupledPair,fhefamoustwoPaira. Oryouwouldsay;thisisnotson*
that fhey acquire after they were born,if s not an Oedipus Complex, where T k e
sonishavaÃˆgsexwiththemother,oratleast/fantasizingwiththaIfsnot
related to the KCT in that end/ but there is that Yin Deficiency, with the idea of all
this VInStagnationin terms of Coldand DampnessJmt if8 muchmorelater m~
That'swhy we don't think of fce ên for that, which treats YTÃ Stasis with Yin
Deficiency. You're flunking now of YbQim, pairing it back to address the Y h
Deficiency, which is withReni&i.,# , .
JCY: No because ouk' also wouldbe~ourishing~ i n , s o

you wouldhave yoor CV-12S; CV-15, CV-7, those kinds of
Paints.
Question: Ihavemder
night time, never dry since
CW E C. Yuan, 2005
Jm The Rm is the control issue, the sphincter muscle. So you would try to add
more Yang, because what is controlling is where the &n begins to give birth to
the DM.And then the Du separates on it's own. So what you would do is you
would look at the Ren, and l3sperse the Ren, and T o m the Z h aspect of that.
What you're doing is you're looking at the Ren, Dispersing where Yin Stask
might be wcuring, and then adding to it the trajectory of the Du that goes into
the gluteus, to help uphold, Ascend. In that example, you would look at
q e n i n g the Ren, LU-7, dealing with the sphincter muscle activity, in terms of
bedwetting, which would be the lower abdomen. So we have our Ren Points, for
the Bladder it would be Ren-3, so we wodd Disperse Ken-3. And then we would
add to this trajectory, the idea of Torufying the Yang to help control. The DMMizi
has four trajectories, and the one you want is the Ascmding one to help uphold.
You might have the boy sitting and you're Needling BL-23f BL-40, KI-10, and if
it's workable, even BL-36. And end with SI-3.
You can Moxa the Du Points, yes.
Question: I was wondering with a condition like narcolepsy, you'd think about
the Qiao Vessels with the eyes closing too much, or opening too much. Would
you think about it in that way?
JCY: Remember, in Chinese they have Yang epilepsy and Yin epilepsy, The Yang
is where the eyes are dilated, and Yin is where you're concerned the person
might bite their tongue, everything is coming in, everything is constricting in,
they're shaking like that. That could be seen as Yin Qim, where everything is
coming in. . . .oh, if you're looking at narcolepsy, what you're going to be looking
at is more of the Wei Channels. Because what you're looking at is the exchange
between Yin and Yang. So it's going to be the Wei Channels, in particular, the
two Exchange Points, -35 and (37-7.
Dai Mai Vessel of Latency

I. Its Role
A. Absorption of Excess from the Post-Natal Environment
Dai Mai is whatever gaibage you don't want to deal with/ you throw it
into Daz Mni. You sweep it underneath the mg. You put it into y o u belly/ and
you have a little potbelly. It's basically about Stagnation, but it's Stagnation that
we nevertheless have sentiments about. It's the concept that these are things we
cherish. They have long memories behind them, but we know it's deceased. We
know it's no longer necessary, but we still hold onto it. That's the Belt Channel.
You do spring cleaning, which is Gall Bladder and Liver, and you pack up all
your stuff in boxes. You have it all waiting for the garbage man to pick it up, and
there are five boxes. By the end of the day it becomes two, because you've pulled
three back in. ThaVs the sentimental part that we can't Iet go of.
When you look at Dai Mui, it's the absorption of Excess &om the Post-
Natal environment. A lot of times it deals with the violations that occur Post-
Natally, and deeply held sentiments. These sentiments could be bemuse I've .
been bad, so I seek repentance: moral choices that we have used to allow
ourselves to feel guilty, to feel embarrased, to feel ashamed. These sentiments, in
some ways seek resolution, but we just don't know how to resolve them. We
don't know the way to regulate this QL
In some cases, these are sentiments that we want to last forever,

pleasurable experiences that you want to keep in your mind furever. All of us
have those moments. The first time you fell in love. That would be a moment
you would want to keep in that memory bank, so whenever you want to feel
romantic, you think of that moment. That's etemity. Needless to say, from a
medical point of view, regardless of how good or bad it feels, we still call it an
Accumulation. You have Accumulations, Concentrations, Concretions,
Gatherings, whatever word we have chosen from these historical time periods.
During certain time periods they liked to use the word AccuIrtulations. At other
times they used the word Concretions and Gatherings. This is more a reflection
of the times. Just like in modem Chinese medicine, we like to use Stagnation and
Stasis. It's just a reflection of the times.
These things get deposited into a holding receptacle, until one has the
strength, the integrity, or the time, time is Wei Mai, Yang Wei Mai, to deal with
them. You can see the relationship between Yang Wei Mai and Dai M i , TH-5 and
GB-41 as a Coupled Pair.
Yet their non-resolution, because what is keeping it Latent is Jing Essence,

severely compromises our capability to create, to reproduce. By using my ling to
finance the Latency, I have less Jing available for reproductive capability. It
diminishes my creativity. I feel very Damp, and as a result of that Dampness, I
can't be very creative, or very constructive in my life. Eventually the Vessel
saturates, or we would say that the Vessel goes into a state of Fullness, until it
can no longer hold or endure the weight of the world. It saturates because I
constantly add more and more to it, until finally the belt begins to break, the
buttons that are holding the waistline begin to break. It results in leakage, and
discharge, and usually what it's discharging is Yin Factors, be it Dampness, fluid,
be it Phlegm, mucus, be it Blood, what is often defined as the Red and W t e
Discharge, blood and mucus discharge. We may even discharge Essence:
spermatorrhea, leukorrhea. And with this Yin Factor that is not being
discharged, it begins to Stagnate in the Lower Burner.
While someone comes to you and they say that they have diarrhea, that
they have vaginal discharge, that they have leukorrhea, and while one might
want to Astringe the Leakage of Qif doing so, we may actually be tightening the
noose on the person. They're leaking out because they donft really need it any
longer. So our contention is not to stop it from leaking. Our contention is to help
the body to further Release it, so that it has that empty space available for new
garbage, so to speak.
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@ New England School of Acupuncture & Jeffrey C- Yuen, 2005
The trajectory is very simple. Li Shi Z h adds to the trajectory, iduencec
by Wang Shu He, LR-13, because it's coming from your Post-Natal environment.
It's things that are stored by your Zang Organs; LR-13 is the Influential Point for
the Zang and it's the Mu Point for the Spleen. The Mu is the Collection,
Gathering, Accumulation Point of the Spleen. Spleen represents the Post-Natal
environment. Spleen represents Dampness. LR-13 deposits it into GB-26 Dai
Mai, which then has a disorientation of the pelvic cavity, which then disorients
the chest cavity, and disorients the head, making the head and the chest feel
heavy, which is a disorientation over the Five Axes. Those are the five Sinews
that we talked about earlier today. And it's gohg to have a major effect on Wei
Dao .#% . (3-28, is called the Dao, the Way of Wei, in tems of Linking
Channels. That means, once you have all that Stagnation, what does it do? It
begins to compromise your ability to set time, cycles, into a proper sequence.
Remember, the Wei Channel is the keeping up of time. Wei, in terms of Yang Wei
or Yin Wei, the word Wei, and Dao as in Daoism, that's the name of the Point GB-
28, affecting time and how time begins to get synchronized: the Wei of time.
Dai Mai is all of this stuff, beginning to disrupt your movement. Imagine
a house full of garbage, and how you have to meander around it all. It slows
down time. You go to someone's house, and the house is all messy, because they
don't know what to do with all their stuff. It Stagnates them, because when you
get into that kind of environmentf even the person has to slow down, because
they have boxes here and there, and they have to move around them.
Everything begins to slow down. That's what they're saying with GB-28. It
affects our ability to become synchronous with time. You want to know what
time it is. "Gee what time is it? I slept twelve h o w , but how come it feels like I
only slept three hours?" Because we have all that Dampness. It disorients your
body.
Be reminded that some commentators, especially the one's that are

commenting from the context of the Classics, in tems of the Nei ling or the Ling
Shu, state that the Dai Mai's original trajectory is simply a circle a r o n d the
waistline, covering Ren-8, KI-161ST-25, SP-15. All I'm doing is just drawing a
circle aromd the waist. GB-26, BL-52, BL-23, and I should add DM-4 in that
trajectory.
Again, LR-13 is the M u Collection Point of the Spleen. It's also the
Influential Point of the Zang Organs. This was added into the trajectory by Li Shi
Zhen, based on the influence of Wang Shu He. When Li Shi Zhen was writing his
Pulse Classic, he obviously was reading Wang Shu He's Pulse Classic, and seeing
what Wan8 Shu He was saying about many different things. Wang Shu He often
says that if you want to treat the Dai, you should always use LR-13. So he's
adding it now to the trajectory.
Classical symptoms involving the trajectory are bloated abdomen, a

sagging sensation in the waist as if sitting in cold water, which is usually the
common symptom that is described, and dysmenorrhea, with white and red, or
bloody discharge. Other symptoms include the Sinews, since Gall Bladder also
140
affects the Sinews. You can have headahes, lumbar pain. Generally the kind of
lumbar pain that is associated with Dai M.ai is the pain that occurs after lifting
heavy objects. When you lift something and you start having lower back pain, if
you're using Eight Extra Chanells to address lumbar pain, that would be a Dai
Mai lower back pain.
There's Cold Damp Bi in the abdomen, with swellings, edema. Dampness,

often with Heat will begin to rise Above, and as that Heat rises Above with the
Dampness, it causes Dampness to be in the Upper Burner, with watery eyes,
pressure on the eyes, glaucoma, film,Phlegm in the eyes, cataracts. It can also go
to the four limbs, often in the form of Wind Hot Phlegm, with numbness and
shaking of the hands and the feet, shaking of the arms and the legs. Again, you
have Damp Heat. The Heat Rises up with the Dampness. It pushes it into my
head. It pushes it out into my arms. And when that happens, usually what you
should combine it with is Yang Wei Mai, because this is often where they feel as if
they're drugged, very drowsy. They're not able to orient to time.
The Opening Point is GB-41. What is GB-41? It's Zu Lin Qi

XI&$& the Leg Receptacle for the Tears, Leg Overlooking (to arrive at)
Tears. What happens when you start getting rid of garbage that is very
sentimental? You're supposed to cry. Have a good cry, then get rid of all that
garbage. That's what it's really saying. Remember, it's the Shu Stream Point.
From the Interior, let's move it out to the Exterior. Enough of this, let's get rid of
all this Dampness.
Another note in relation to the lower b a k it's also said that Chong Mai
and Dai Mai irrigate the lower back- In the Classics it says that their dysfunction
will result in the paralysis of the lower limbs: purplish legs, like gangrene and
hemiplegia. You can be paraplegic, as well as hemiplegic. Usually this is a
functional paraplegia. In other words, someone has MS: Damp Heat
Accumulating. The Damp Heat becomes Bi Obstruction, and you have some
swelling. Initially the body moves that Heat up, and you have optic neuritis; you
become blind. It goes away, and the Dampness settles back down. It begins to
Stagnate the lumbar spine. You can't exercise the Yang; the legs get heavy-You
begin to have neuropathy of the lower limbs. That would be MS. Dai Mai would
be an example of this, where you would want to use Chong Mai to help with this,
because of Chng Mai's connection to Dai Mafs connection to Du Mai. That's
why Chong is important as a secondary treatment to Dai Mai. Also it's important
to make the connection of why the lower limbs, because Kidney's Divergent
Meridian also travels to Dai Mai, and Kidney's Divergent Meridian has an effect
on the lower limbs. It's a Divergent Meridian trajectory.
We're at our conclusion.
Question: So what are the Points?
JCY: You would start out with GB-41. You have to work on Dai Mai,SQ if the
condition is due to Damp Heat you use GB-27. If it's gone to the Point where
there is a loss of Yang, with Coldness already of the lower limbs, then you would
141
0 New England School of Acupuncture &JeffreyC. Yuen, 200.5
. , . .,-
, -L.,,-h,G%.4..L, , .L*., . . -.
g relationship. We know that C h g is
io it K!-16, h u s e that's along the C b n g ,
dme that. Then you add to it SP-
' 4 b hdp open up the Chmg. So that w d d kthe C h g part of it.
Excessive Damp- m e s as the mediator between ThiYang,which is

Cold; and Ymg M i n s whid is Hot. This is another explanation abut Shao Yang
G d Bladder, serving as the mediator between Hot and Cold- Hot and Cold is
represented by Yang Wei Mai, so its common that when one has alternating Hot
and Cold, the Dampness will m e as the mediator, where Dai Mi now begins to
get dkcted.
lhi Mai links the Upper and the h w m , and wen though XSused for the
hwer Bumer, we have already decribed how it can l x used for treating
conditions of the upper part of the M y , like headachs, pmsure in the eyes,
and so f d .
The most mmmon use of Dai Mai is to resolve Dampness in the Lower
Jim. ( 3 4 1 is the Qxning Point. Added to it is LR-I3 and Gl3-26.The
differentiation between -27 and -28 is based on the preentation. Is it
Damp Heat or Damp Cold? Heat, gum a little bit higher. That's how they come
up with GB-27 for Heat. -28 is for Cold. One is a little bit lower; Cold is more
Yin,so it should be lower.
Common Channel combinations with Dai Mi are with Liver, especially
LR-2 and LR-3. They were commonly used with h i Mi treatments in the past,
which means you see them in the Great Accomplishments of Acupuncture and in
the Great Compilation of Acupuncture .
It is also used with the Bladder, the idea of moving something Â£ro Shao
Yang, back out to the Exterior, in the form of Tai Yang. The differentiation
between Liver and Bladder is that Liver is used more for D m p n s s issues that
are afflicting the Lower Burner. As it begins to move up and afflictthe Upper
B m e r , you would use it with Bladder, in which case the popular Point is BLM,
the ling River Point of the Bladder Meridian. That's the standard b e a t m a t
sbategy by which we use h i Mi.
B. Intimate Relationship with the Zong Jin Ancestral Sinew
There is also an intimate relationship that is often desaibed between Dai
Mbi and the Ancestral Shews. The Ancestral Sinews are often defined either as
the genitalia, because the genitals are going to perpetuate ancestry. Others
would say that it's the diaphragm, because your ancestry is linked up to your
breath. As I said, in Japanesetraditions, they tend to talk about that as the
abdominal rectus. Regardless of what it is, we definitely know that a lot of times
when they talk about the hc&rd Sinews, they often will describe it as
producing lumbar pain, or genital pain, Ii it's the genitals it makes sense, If it's
the diaphragm, it still makes sense, and if it's the abdominal rectus it also makes
sense, having an effect on the lumbar and the genitalia. A lot of times, in mudern
142
0 New Endand School of Acupuncture & JeffreyC.Yuert, 2 W
TCM they would say the involvement of the Ancestral Sinews is seen as Cold in
the Liver Meridian: the idea of a hernia, or testicular pain, pain during sex, pain
during urination, since Cold is very constrictive.
Chong Mi meets the Ancestral Sinew at ST-30. If one wanted to really

argue that the Ancestral Sinew relates to the genitalia, they would use that
statement Chong Mai meets the Ancestral Sinew at Yang Ming ST-30, which is in
the pelvic and genital region.
Outside of those descriptions of the Ancestral Sinews, they are also

described in terms of the Five Axes. There are other axes that are also described
in relation to Dai Mai, namely the five major muscle groups: the trapezius, the
abdominal rectus, the gluteus, the paravertebrals, and the SCM. What's missing
here is, they're saying, "Well, let's not use the idea of the Ancestral Sinew with
the idea of the Axis." The Ancestral Sinew is the genitals, the diaphragm. Notice
the diaphragm is eliminated from this discussion. What you have in place of
some of the earlier discussion, is the trapezius and the gluteus. The
paravertebrals, the abdominal rectus and the SCM are still in this discussion.
C. Bao Mai Link Between Da Bao & Dai Mai

The last discussion is about Bao Mai, the link between Dai Mai and Da Bao,
the connection of Blood to the Lower Jwo. Earlier I said that one of the symptoms
that we have for Dai Mai is the discharge of Red and White Fluids. The red is
Blood. How the Blood gets there, becomes the issue here. We can say, 'Well, it
gets there from the Spleen." You might say, "Yes, the Spleen is becoming weak.
If s no longer Banking the Blood, so you have some type of hemorrhaging."
Some people would argue, "No, that it gets there from Da Boo." Here is the Great
Luo of the Spleen, Da Bao SP-21. It wraps around the chest. It treats pain all over
the body: the idea of Blood Stasis. As it wraps around the chest it communicates
with the Luo of the Ren, CVs Luo, CV-15. CV-15 connects with Du-1. In other
words, the Luo of the Ren connects with the Luo of the Du. The trajectory that is
created as the front connects to the back, is called Bao Mai. Bao Mai, by
connecting between Yin and Yang, Heart and Kidneys, is also going to be
connected to another Meridian that flows in a horizontal fashion. All Meridians
basically flow vertically. It's only Da Bao and Dai Mai that have a horizontal
flow. This depiction, with CV-15, Du-1, is how they think of the Great Luo of the
Spleen, connecting with the Luo of Ren, connecting with the Luo of DM,and then
depositing it into the Belt Channel, to be eliminated, rather than be recycled by
one's karma, or one's next incarnation. What we want to do is take this Belt
Vessel and Drain it. And that's how we get the Belt Channel.
The idea of Bao Mai allows us to make the connection between Blood, the
Great Luo of the Spleen, and how Blood finds if s way into the lower abdomen,
creating some type of bloody discharge, like endometriosis, and yet be
complicated by conditions that usually involve a lot of Shen Disturbance. For
example, you can have dysmenorrhea with PMS, or a lot of emotional
discrepancies that are chronic. It started when you reached puberty, so the
Cycles of Seven and Eight, the Extra Channels were involved, rather than
143
@ New England School of Acupuncture &JeffreyC. Yuen, 2005
tnmiong or the ~ftong,m u s e ~ftongwas not interested in me yost-~atal
environment beyond the first Cyde of Seven and Eight You might be more
interested in Dai Mai. This is where Eight Extra Channel clinicians would differ
with some gynecologists, who say that everything with gynecology deals with
the C k q , or the Ren. They're going to say, "No,it deals with the DOT." The only
way that you're thinking of the Ren is when you're having difficulty with fertility
due to your own issues related to your connection with your mummy, with your
maternal matrix: where you have Yin Stasis with Yin Deficiency. If they're going
to look at the Chmg, they might say, 'Yes,Blood Stasis with Blood Stagnation,
but more or less, this is something that probably already occurred very early on
in life."
This is the last connection which is Bao Mm.
Question: [inaudible]
JCY For men? It would be the prostate. Remember, the Bao Jfe ,which means
the uterus, for men would be synonymous with the prostate. The whole idea of
this context of Bao, is also said to have a relationship with the term, Gao H u n g .
And Gao Huang is the way that the Kidneys connect with the Heart; if s the Gao
Huang connection, Kidney's connecting with the Heart. The idea of Rwng is the
Y a m aspect; the Goo is the Yin aspect. What the Bao Mai represents is the
relationshipbetween the Blood, the Emotions, and the Jing, the Essence, going
into the Dai, complicated by Dampness. The major Huang Point is KI-16 Huang
Shu. If s the Transporting Point for the Humg,along the original Belt Channel,
As we begin to take Kidney Shu Energy, we move it into the back, and we go into
Minff Men. You saw the Dissemination.
Remember, according to Chapter 8 of the Ling Shu, it states that if s the

Essential Qi,finj? Qi,that moves into the Zung Organs, which allows for the
expression of the Emotions, that are associated with the Zang Organs. When
Kidney Qi goes to the Liver, one is able to express and feel Anger. When Kidney
Qi goes into the Spleen, one is able to express and feel Pensiveness. When
Kidney Qi goes into the Heart, one is able to express and feel Joy. Not to be
confused by . . . unfortunately in 5 Element thinking ... that Anger hurts the
Liver. That's false. If you look it up in the Ling Shu, Anger hurts not only the
Liver, it hurts the Kidneys. Anger can hurt the Spleen, a number of organs.
But if you're looking at treating Anger with the Liver, you cannot treat it
without treating the Kidneys, because if s Kidneys that allow the Liver to feel
Anger in the first place. This is Chapter 8 of the Ling Shu, and that's called the
Essential Qi,going into the Zany, which allows for the Five Element
correspdences you've been taught relating to the Zmq Organs. This is
especially important because, interestingly enough, it is in the beginning of the
Jin Yuan period, just before the Ming Dynasty, that we have the first mention of
this. If this is the Belt Channel going in,(drawing the Left and Right Kidney
joined, rising up the Du,branching off first into the Shu Points, and then just-
beyond them laterally) and if s expressing out the Essential @*+The Yuan Qi is
going out into the Zany Fit, allowing the Zung Fu to express, to bring out if s Shen.
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0 New England School of Acupuncture &JeffreyC.Yuen, 2005
I
't--
It is in this period of time that we have the first claim that the Outer Bladder line
treats Shen disturbances. Prior to that, Nei Jing has nothing that says that about
the Outer Bladder line. No one even used the Outer Bladder line for any matter.
It was only in this period of time, after the Jin Yuan period, just prior to the Ming,
and remember the importance of Kidneys at this time with Zhu Dan-xi, that they
start saying that the outer Bladder Points treat Shen disturbances, because they
treat the Essential Qi that is expressing, coming out distally, from the Zang
Organs. Now you have the Points that you use per se, like BL47 which treats
the Anger, because if s related to the Liver, or something of that sort.
Now, also important in that discussion, is how you now rationalize Gao
Huang. Which Point is Goo Huang Shu? BL-43. If s the Outer Bladder Point, and
it happens to be horizontal, in that parallel, with BL-14, with the Transporting
Point of the Pericardium, the Heart Protector. Emotions, remember, will all
affect the Heart, but in particular, what is the Organ that is responsible for trying
to deal with it? The Heart Protector. We all know that is Goo Hnang Shu, but
there is also Bao Huang Shu, located slightly below the Kidneys, at BL-53. Above
is BL-52, which we know is the Chamber of Will, so BL-53, BL-43. Again, the
Outer Bladder line deals with this idea.
What I'm saying is that when you're working with Dai Mai, by also
working with Bao Mai, you're getting the person to Release the sentiments that
linger with their attachments. That means, if you're going to do that, use your
Opening Point, GB-41, with LR-13 and GB-26. Then, is this a Yin emotion? Is it
in the Yin Element? Is it Metal? Is it Grief? Is it Fear? Is it with Water? Is it a
Yaw emotion? Is it Anger? Is it Wood? Is it Fire? Is it Anxiety? If if s a Yang
emotion, GB-27. If if s a Yin emotion, GB-28. Both of these address the lingering
quality. They both have Earth in them, Dampness. And then, added to this
treatment is Ren-15, this connection. SP-21 would be part of this treatment, that
will allow you to make the connection between Bao Mai, Da Bao and Dai Mai.
After you've done that, you might turn the person over. Now Needle the
Outer Bladder Shu Point to Transport, to Release, the cathartic release, adding to
it again GB-41, GV-1, whatever Outer Bladder Shu Point you want, that's
associated with the emotion you're dealing with. That would be the Release, the
movement of the emotion outward, Draining it out. And I should say that SP-21
is in here.
You have Da Bao. You have a Luo, that is also part of Bao Mai, and now
you have the Essential Qi of the Kidneys being expressed. That would be an
emotional Release treatment. Front and Back is being treated. The Yin, first move
the Accumulation part that is so Stagnant. Turn them over, and now express that
Stagnation through the Yang .
Cases
That concludes our Eight Extra Channel discussion in a very rapid

manner. With some remaining time let's do some cases. I think that's a little
more important than. . .actually, if you're interested in the Pulse, just try to think
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0 New England School of Acupuncture &Jeffrey C. Yuen, 2005
of the Pulse within TCM terms, but be reminded that when you take Eight Extra
Channel Pulses, they're closer to the tendon, and if s pressing down all the way
into the Bone. So you are taking the hands and lowering the fingers into the
tendons. As you get into the Bone, and you're waiting, if you don't feel
anything, you're waiting for a pulsating Vessel to be felt. Most likely if you do
that, and you squeeze into the Bone, you'll feel the Kidney Pulse; it will come
out. The Yuan Pulse will come out. If you don't feel anything, release slightly,
and see if any quality comes out from the Bone. You're still really feeling the
radial artery, just mobilizing it toward the tendon and squeezing it so there is a
tremendous amount of pressure. The quality you feel as you're releasing it, ask
yourself is it Choppy, does it relate to Blood? Just use the TCM diagnosis part,
at least in the beginning part of your training.
Question: Do you recommend that, rather than using Li Shi Zhen's Pulse
descriptions for the Extra Vessels?
JCY: Right, because Li Shi Zhen's Pulse taking is a little different already. So it
doesn't make sense to try to use his Pulse. In other words, it doesn't' make sense
to try to deviate from how you're taught Pulse taking from a TCM point of view,
and use another system. Like someone asked me about Dr. Shen, from Leon
Hammer's book. I do not recommend doing that because then you're going to be
using a different Pulse diagnosis and that's not going to have any relevance.
TCM, unfortunately, likes to say that there is no such thing as an Extra

Channel Pulse, because they don't work with Eight Extra Channels per se, in
terms of Pulse diagnosis. They're usually based on what the TCM diagnosis is,
and then refraining it in terms of which of the Eight Extra Channels can treat.
I'm just randomly going to select cases from Giovanni's book, and let's see
if we can . . . this is under the chapter of Headache, page 39. It says here, a man
of 48 years has been suffering from headaches for ten years, so more that one
Cycle of Seven and Eight. The headaches occur around the forehead, and were
dull in character. We know the Channels that go to the head include Yang Qiao.
We know that Yang Wei goes to the head. Also we can even say that Ren Mai and
Chong Mai go to the face, which can have an effect on the head. And of course,
there's Du Mai. I'm not going to be thinking of Ren, Chong and Du,because the
person is 48 years old, and this is not something that occured during childhood.
Already, my thinking is going to be on the latter Eight Extraordinary Vessels.
Remember, even though Dai Mai is located in the Lower Burner, it can also affect
the head as well, as when the Heat moves the Dampness upward.
They were accompanied by a feeling of doudyness, heavyness and

dizzyness. Obviously the signs and symptoms are associated with Dampness or
Phlegm. Thafs what they're trying to get at, here. He also suffers from extreme
tiredness, fatique, and a lack of sexual drive. This could be Yin Qiao Mai, in that
end, because remember, Yin Qiao Mai can also be used for treating the Sexual
Worms, in terms of Dispersing. But lack of sexual drive could also mean that
you're using it to invigorate the sexual activity, because, remember, with Yin
Qiao Mai, very often we think of it also for Tonification, rather than for Dispersal.
146
connection. Maybe we should be doing Couple Pairs, once we figure out what
this is. She also experienced Fluid retention in the abdomen, and ankles for the
previous ten years, so again, extremities, limbs. Remember, the first Ancestry
goes into the limbs.
She is often constipated, and feels cold, especially in the legs. So what
TCM is trying to get us to consider is some type of Yang Deficiency. She feels
cold, and she has this Fluid retention. The Pulse is Fine and Deep, and
particularly Weak in both Rear positions. Which for us makes sense, because
Eight Extra Channels are Kidney Energetics. Kidney Energetics will allow for
Weak Pulses in the lower position.
Her Tongue was Pale and Swollen, and had a Sticky, White coat to it. This
would be an individual who has what appears to be a Kidney Yang Deficiency,
causing the Tongue to be Pale and Swollen. Accumulation: Sticky White coating
is suggestive of some Accumulation, potentially of Phlegm, even though the
Pulses are not Wiry. If Phlegm is there, if s just in the early stages of
Accumulating. If s more Fluid Stagnation, because if it is truly Phlegm, the Pulse
would have been Fine, Deep and also Wiry, as well as being Weak in the rear
position.
The Kidneys are weak and not supporting the Lungs, causing difficulty in
breathing. If we look at this, this is a Deficiency Pattern. Yes? And as a
Deficiency Pattern, we're going to be thinking, potentially, of the Wei Channels,
not the Qiao. You're going to be thinking of the Wei. You have Yin Wei, the
Linking Up of Yin. You have Yang Wei, the Linking Up of Yang. This is a Yang
Wei Mai issue. We don't have enough Yang Energy that is being Linked up
together to support the Wei Qi, to help deal with respiratory vulnerability. You
would say that this is Yang Wei. And the fact that she had pnuemonia as a child,
although they don't say when, I'm going to assume in the first Cycle.
Remember that if you're looking at the context of Yang Wei Mai, you're not
going to Pair it with GB-41. That's not the Couple Pair in this case. If she had
Yang Deficiency already starting when she was very young, it would be Du Mai
and Yang Wei Mar SI-3 and the use of TH-5.
How would we treat this? We would Open on the right side, for the
woman, TH-5 Yang Wei Mai. We would now enhance, Torufy the Linking Up of
Yaw. Again, asthma is a symptom of Yang Wei Mai too. Now you use BL-63,
GB-35, LI-14: Tai Yang, Shao Yang, Yang Ming. Thafs how you would look at
that configuration. You also want to help support the Yang of the Kidneys to the
Lungs, because the Kidneys are not supporting the Lungs. One major Point that
treats breathlessness, that helps to Ascend the Qi, is GB-21, or on the back, we
could use SI-10, which is the Meeting of Yang Wei Mai and Yang Qiao Mai. You
can add those Points into your treatment as well. Remember, Yang Wei Mai
includes GB-21, and that's a Point that helps the Qi to Ascend. It also brings Wei
Qi out to the surface, and helps with that breathlessness. So we are drawing the
Yang of the Kidneys to support the Lungs.
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0 New England School of Acupuncture &Jeffrey C. Yuen, 2005
Tongue is Pale, slightly Blue: Cold potentially could be taking place there. And
there is conversion toward Heat Yang Wei Mai with Dai Mai.
Dai Mai would be for that coating near the back of the Tongue, the yellow
coating on the Root We consider Yang Wei Mai because of the Deficiency. We
start out, with a woman again, TH-5 on the right side. Your basic Yang Wei
Points, BL-63, -35, U-14, adding to it if you want, SI-10. But, in this case,
because I'm using Yang Wei Mai, I would deal with Points on the scalp that
would Release the nose. The Gall Bladder Points that Yang Wei goes into, that
have an effect on the nose would be, for example, the use of GB-17 which would
have an effect on the nose. That would treat the allergic rhinitis part, adding in
that Gall Bladder Point along the scalp. Just as we have Points along the scalp
that treat the eyes. GB-16 can be useful for that. (33-16 is Mu Ch-, the
Window of the Eyes. They affect the eyes and the nose, treating that.
And then we're using Dai Mai, seeing the Dampness potentially settling
into the lower region, compromising the Yang. You would add into this
treatment, GB-26, adding to it also GB-28, because right now if s still more Damp
Cold, rather than Damp Heat. The urine is still pale, just starting to convert to
Heat. And then ending with GB-41 on the left side.
Question: Do need to support the Yam aspect of the Wei Qi?
JCY: You can use Moxa, because it would be more appropriate to use Moxa for
BL-63.
Lets do the last one, and we'll call it a weekend. These are just randomly
selected. Here. A 33 year old woman sought treatment for infertility. She had
been trying to become pregnant for 8 years, and there was no abnormality in her
hormone levels or fallopian tubes. Her period was always late, from a 33 to 44
day cycle. Remember, if if s late, maybe there is some type of Qi Deficiency, not
allowing for the Movement. Maybe if s late because there is Cold or Heat
Blocking, but then we'll see what the menstrual blood is like, and we'll know if it
is Hot or Cold or Deficiency.
The menstrual blood was "bright" red. A "shiny"red is most likely

indicative of Qi Deficiency, or Yang Deficiency for that matter, as Heat is
"discharged". It could also be indicative of Heat, because remember, even though
Heat can cause early periods, if it Stagnates the Blood, it can also cause late
periods. The menstrual blood was bright red, with dark clots. The periods were
painful. Potential indications here: if if s dark, and the period was painful, most
likely it will relate to some type of Qi Deficiency resulting in Cold, Yang
Deficiency resulting in Cold. And here, this answers my question; she also felt
cold during the period, and liked to have hot water bottles on her abdomen.
She suffers from low back pain, loose stools, and general exhaustion. Her
back ache started after a fall 10 years before. We can trace that back to when she
was 23 years old. Her memory was poor, and she dreamed a lot every night.
Her dreams were always unpleasant, and she regularly dreamed of burning
150
buildings, often waking up crying or laughing. She occasionally experienced
palpitations. This particular segment is trying to give us Kidney - Heart
Communication criteria.
In her teenage years, from age 13 to 18, second Cycle of Seven &d Eight,
reaching puberty around that time, she had been very nervous, frequently
having palpitations and often fainting. Potentially relating to the Chong, in this
case. Remember, the Chong, the Ren and the Du,the First Ancestry, can go up to
the time we reach puberty. The Chong deals with Blood issues.
Facial diagnosis revealed an uneven blemished surface on the forehead, in

the area corresponding to the teenage years between 16 and 19. He is giving us
some facial diagnosis. And the eyes are rather dull. Her tongue was Pale, but
with a Red Tip. Her Pulse was weak on the right side, and on both Rear
positions, and the Heart Pulse was relatively Overflowing, and very slightly
Moving. That is, it was Overflowing in relation to the other Pulses, which
Giovanni says were Weak.
The diagnosis they're going to in TCM is Spleen and Kidney Yang

Deficiency: the loose stools, the pallor, the low back pain, the fact that it feels
better with a hot water bottle. And he is saying that the Kidneys are not
Communicating with the Heart. Here he says, "Upon first observation, her
symptoms seem to point to Spleen and Kidney Yang Deficiency. While there
certainly is Spleen Yang Deficiency," he says, "there is not much Kidney Yang
Deficiency, per se, but yet the symptoms also indicate that Kidney Yang is
probably Deficient, due to late menstrual cycles." So he is further suggesting
that there is probably a Kidney Yang Deficiency. Later on he says that the other
symptoms are partially due to the Heart influence on the Kidney.
How would we look at this? We would say that this is something where
we could go back to the First Ancestry. During her teenage years, the Heart and
the Kidneys were not Communicating very well: the '2nd Trajectory of the Chong.
Then at the same time, we have to acknowledge the fact that when she was 23,
she hurt her back. The Kidney was hurt, which further brought on, at age 33, a
functional infertility. Now we would say, overall the pattern is a Deficiency
pattern. Deficiency patterns are treated with Yin Wei or Yang Wei. Yes?
This would be an example now, where Yin Wei Mai is treated with Chong
M i , from our Eight Extra Channel perspective. We would start off with Yin Wei.
We acknowledge the past history, and we bring it back to the Chong, which has
the Heart and Kidney relationship. But also, Yin Wei, by Linking up the Yin,
includes linking up the Blood. The key point here is that there is some type of
Yang aspect. That means that as I'm Linking up Yin Wei back to the Chong,
remember that the Chong also Opens up to the Du. So now we add in the Chong
part that will connect us to the Du, which was through Dai Mai as it goes into the
spine. That's how you can now deal with Yin Wei, the Chong and also now deal
with the Yang.
151
ist use the
arwifhpc-
would
ig, which
t when you
?, which in
Meridian for
h e y Shu
TI. What are

1s. This is a
, ITthere is
ion has been
18 years old.
Meridian
tory of the
n, which is
have been
ins! Ifsnot
efully it
lot of
.I 1
hulking of
the other ~eridians.
I hope this has been informative. Thank you all for your nine. And for
those of you coming from out of town, have a pleasant trip back home.
152
3rdTrajectory
connects with Dm Mni
to connect with spine
to D MMa;
4Â¡Trajectory
begins at Kl-11
down to BL-40
KI-10
to medial malleulus
to sole of foot
1 54
0 New England School of Acupuncture & Jeffrey C. Yuen,
5"' Trajectory
from 9-30
down to ST42
to the big toe
155
0 New England School of Acupuncture & Jeffrey C. YULTI, 2005
1' Trajectory
begins in uterus
below CV-3
travels up midline
circling mouth
entering eyes
ST-1
BL-1
2ndTrajectory
originates in pelvis
travels to spine
up to neck
156
0 New England School of Acupuncture & Jeffrey C.Yuen, 2005
Wei Mai ?@%L
Yin Wei Mai Trajectory

begins at KI-9
to SF-13
!O SP-15
to SP-16
to LR-I4
to cv-22
CV-23
begins at BL-63
10 GB-35
(to G0-29)
Ll-14
to SI-I0
( ( 0 TH-13, TH-14)
to TH-I5
to GB-21
dong GI3 channel
to GV-I5
GV-16
to GB-20
to G3-13
159
a New England kt100 Acupunckure & Jdfrcy C.Yuen, 2 0 E
of1
Dai A4ai Trajectory
originates at LR-13
to GB-26
to GB-27
to GB-28
(circles the waist

cv-8
KI-16
ST-25
GB-26
BL-52
BL-23
GV4)
161

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actually Deficient.

This further differentiates the Ren Channel in relationship to what it

A. Separation from the Maternal Matrix

The lstTrajectory is the trajectory that demonstrates the development of

The symptoms of Du Mai, in the Su Wen, were symptoms that basically

If we look at these so-called needs, we realize they are not always

h-20 (3"'Trajectory1, to the

So the 4thTrajectory is the trajectory that begins at the lower abdomen. It

This 4thTrajectory can be used for prolapse. We know the relationship

JCY: BL-12 and -20. If if s Gall Bladder, it would be GB-31.

If s important to understand that the reason why I am focusing more on

some ways, to accommodate each.other, there willbe pensiveness, obsession,

Remember, once I start to move, what am I given the opportunity to do?

It's also going to be measured by sociology. As I go into the world, one of

So,Heart pain:Heart pain is not just physical heart pain, angina,

re & JeffreyC. Yum, 2005

B. Trajectory of Y h Wei Mai

Then it moves into LR-14, Qi Men; Essence Nourishing Blood, as defined

BL-17 is usually for palpable lumps, the Five Accumulations we

C. Trajectory of Yang Wei Mai

Common Meridian associations would be Lung, Stomach and Kidneys,

not polarized, per se.

surface. That would be the basic treatment for unilateral chronicBiObstruction,

Think of the idea of the moment to moment adjustments that are

We can also say that, to a greater degree, this balance is governed, or

In previous discussions I have frequently made this connection with the

C. Vessel of Reactivity Yang Qwo Mai

More importantly, it is how these particular muscles maintain the proper

Now as this is happening, remember I'm standing up, so the muscular

The compromise of being upright, of being human, dm results in the

Once we allow the spine to be subjected to the vertical axis, we're no

The skeletal system is supported by Jing which produces Sui % ,the

Yin Qiao Mai is the mobilization of consciousness towardself-reflection.

The imbalances relating to Yin Qiao are generally Excessive Yin,

JCY: No because ouk' also wouldbe~ourishing~ i n , s o

You can Moxa the Du Points, yes.

Dai Mai Vessel of Latency

A. Absorption of Excess from the Post-Natal Environment

In some cases, these are sentiments that we want to last forever,

Yet their non-resolution, because what is keeping it Latent is Jing Essence,

Be reminded that some commentators, especially the one's that are

Classical symptoms involving the trajectory are bloated abdomen, a

There's Cold Damp Bi in the abdomen, with swellings, edema. Dampness,

The Opening Point is GB-41. What is GB-41? It's Zu Lin Qi

Question: So what are the Points?

Excessive Damp- m e s as the mediator between ThiYang,which is

Chong Mi meets the Ancestral Sinew at ST-30. If one wanted to really

Outside of those descriptions of the Ancestral Sinews, they are also

C. Bao Mai Link Between Da Bao & Dai Mai

Remember, according to Chapter 8 of the Ling Shu, it states that if s the

That concludes our Eight Extra Channel discussion in a very rapid

TCM, unfortunately, likes to say that there is no such thing as an Extra

They were accompanied by a feeling of doudyness, heavyness and

Question: Do need to support the Yam aspect of the Wei Qi?

The menstrual blood was "bright" red. A "shiny"red is most likely

Facial diagnosis revealed an uneven blemished surface on the forehead, in

The diagnosis they're going to in TCM is Spleen and Kidney Yang