JOURNAL OF CHINESE MEDICINE NUMBER 42 MAY 1993


The point at which the Qi rises is known as the Jing- Well. The point at which the Qi glides is known as the Ying-Spring. The point at which the Qi pours through is known as the Shu-Stream. The point at which the Qi flows is known as the Jing-River and the point at which the Qi enters inwards is known as the He-Sea. Thus the flow of Qi in the twenty-seven channels reaches each of the five Shu points1


. jing-well ying-spring shu-stream jing-river he-sea situated on the tips of the fingers or toes3 , where there is


little flesh. The Qi here is shallow and narrow, yet dynamic, pouring forth like a spring or a well. The volatility of the Qi at these points is emphasised by the fact that in the theory of the circulation of the 12 channels, it is at the extremities (Jing-Well points) that the Qi changes direction and where Yin and Yang channels transform into eachother. By contrast, the Qi of the He-


The point at which the Qi rises is known as the Jing-Well. The point at which the Qi glides is known as the Ying- Spring. The point at which the Qi pours through is known as the Shu-Stream. The point at which the Qi flows is known as the Jing-River and the point at which the Qi enters inwards is known as the He-Sea.


This passage emphasises two important aspects of the five Shu-Point classification:


i. That portion of each of the 12 main channels that runs from the fingers or toes to the elbow joint or knee joint is compared to the flow of a river, emerging like a spring at the Jing-Well point and gradually growing in breadth and depth until it reaches the He-Sea point at the elbow or knee.


ii. According to the five Shu-Point theory, the flow of Qi along the channel is always from the extremities proxi- mally to the elbow or knee. It will be seen from the tables above that the ascribing of Five-Phase identities to the five Shu-points also bears out this perception of the flow of Qi from distal to proximal in all the twelve channels2


Sea points, situated close to the large joints of the elbow and knee, runs deep and broad like an estuary flowing into the sea, preparing for its entry into the deepest levels of the body.


Clinical Application according to Classical Theories of the Five Shu-Points


During the long history of Chinese Medicine, various attempts have been made to systematise the 5 Shu- Points in terms of their nature, their functions and their indications:


.


By contrast, the theory of the circulation of the twelve channels (Lung to Large Intestine to Stomach to Spleen etc.) describes the three Yin channels of the arm and the three Yang channels of the foot as flowing towards the extremities from the chest and head respectively. Whilst this is another example of the readiness of Chinese medicine to embrace contradictory theories, we can say that the direction of flow in the 5 Shu-Point theory is not as important as the quality of energy described at each of the points. The Jing-Well points, for example, are


1. The obvious implication of this passage is that the Yuan- Source points (which are discrete points on the Yang channels only) were included in discussion of the Shu-Points at this time. The modern-day convention is to discuss them sepa- rately, even though the Shu-Stream and Yuan-Source points of the Yin channels are the same.


2. Although the Yin channels begin with the Wood point and the Yang channels with the Metal point, the progression through the five Shu-Points - always from distal to proximal - corre- sponds to the generating cycle of the Five-Phases (i. Wood, Fire, Earth, Metal, Water; ii. Metal, Water, Wood, Fire, Earth). 3. With the exception of Yongquan KID-1 which is located on the sole of the foot.


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1. According to the Classic of Difficulties (68th Difficulty) the 5 Shu-Points are indicated in the following situa- tions:


• Jing-Well points for fullness below the heart, • Ying-Spring points for heat of the body, • Shu-Stream points for heaviness of the body and pain of the joints,


• Jing-River points for dyspnoea, cough, chills and fever,


• He-Sea points for rebellious Qi and diarrhoea.


The Spiritual Axis in chapter 44 (’The Sequence of Qi and the Four Seasons Within a Single Day’) has two sets of indications for the five Shu-points :


i. According to Season


• The five zang correspond to winter, in Winter needle the Jing-Well points.


• The five colours correspond to Spring, in Spring needle the Ying-Spring points.


• The seasons correspond to summer, in Summer needle the Shu-Stream points.


• The musical sounds correspond to late summer, in Late-Summer needle the Jing-River points. • The flavours correspond to winter, in Winter needle the He-Sea points.


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