There is a Daoist saying that, ‘The human body is the image of a country’ (Schipper, 1993, p. 100) and this is reflected in the point names – streams, marshes, mounds, valleys, mountains and seas. The names of stars and planets are found as well. Burial grounds, treasuries, palaces and city gates, some of the constructions and institutions of the dynamic and creative Han dynasty are also present.

The great physician Sun Si-miao wrote, ‘The names of the points are not nominal; each has a profound meaning’ (quoted in Ellis et al., 1989). The use of points based on the name of the point became a major aspect of the point selection of many Daoist practitioners and is described in the Yellow Court Classic (+ second century), a component of the Daoist Canon or Dao Zang (Eckman, 1996, p. 213). There are still Daoist practitioners who have maintained the tradition of using point names extensively in their treatments. ¹

The Jia Yi Jing (+282), based on the Nei Jing and the Ming Tang (a Han dynasty classic of acupuncture and moxibustion lost in antiquity), added another 189 points, which accounts for the names of 349 of the points. Many of these names are topographical in nature, describing the anatomy to be found at or near the point. These names offer little or no help to contemporary practitioners as to the particular characteristics of a point. ²

Each channel also has points where the name carries some meaning that links the point either with Heaven or with some aspect of a person’s spirit. It is important, however, to also bear in mind the Organ and Element on which the point is located. A point such as Liv 14, the Gate of Hope, may be effective if the patient’s lack of optimism and inspiration is predominantly due to an imbalance of the Liver. If it comes from dysfunction of another Organ or Element, then the Gate of Hope will not be effective. Some points, such as the Windows of the Sky, Kidney chest points or the outer back shu points are grouped together. Some points have the word ‘spirit’ in their name, translations of either shen or ling. These groupings are discussed below. (See Appendix A for more on the different terms used in Chinese medicine to mean ‘spirit’.)

The major problem of relying on the name of the point for information about its characteristics lies in its interpretation. What was meant in antiquity when the point was named is not always clear. Practitioners need to be careful to not just place their own interpretation on the name of the point in such a way that they end up with a mistaken view of its characteristics. For more on the interpretation of point names, see Ellis et al., 1988; Hicks, 1999; College of Traditional Acupuncture, 2000; Willmont, 2001. ³

This is located just below the umbilicus. This connects with the area between the Kidneys called the ming men. These two areas have special significance in Oriental medicine and also in many Oriental spiritual disciplines. The qi in these areas ‘constitute man’s life’ and are ‘the source and basis of the 12 conduits’ (channels or meridians) (Unschuld, 1986, Chapter 66). In Japan this area is known as the Hara, and is the focus of many Japanese meditative practices. Palpation of the Hara constitutes a major diagnostic component of many styles of Japanese acupuncture. (In the Indian tradition the area of the dan tian is the site of the second chakra.) In the model of Heaven–Humanity–Earth, it is the main energetic centre of the body that links us to the qi of the Earth. The Han dynasty classic, the Book of the Centre, describes it as:

When the lower dan tian is deficient the person usually lacks physical and sexual vitality and is prone to feelings of insecurity and anxiety. The spirit is not ‘rooted’.

This is centred in the chest and governs our connection with Humanity. Our ability to create intimate relationships and engage creatively and productively with the world of people and the ‘10,000 things’ is dependent upon the condition of the middle dan tian. Many points linked to the Heart and Heart-Protector are sited around the middle dan tian.

This is sited in the brain between the eyes and is responsible for our connection to Heaven. It was known as ‘the cavity of shen’ and the ‘upper crucible’ by Daoist adepts.

Inspiration, a sense of purpose and a sense of connection to nature are dependent upon the vitality of the upper dan tian. Many of the points in this area, for example, GB 13 Ben Shen, Root of the Spirit; Du 24 Shen Ting, Spirit Hall; and Yin Tang (located above the upper dan tian between the eyebrows) have long been used to strengthen and calm the spirit.

The goal of treatment for Daoist practitioners of the Han dynasty was to harmonise the person’s qi with that of Heaven and Earth. In the Han dynasty, and in many lineages throughout the history of acupuncture, the upper part of the body was regarded as ‘resonant’ with Heaven.

The names and positions of these Windows in the Sky points (see Table 37.2) indicate that they were considered appropriate for attempting to enhance the connection between the person and Heaven. All Windows are situated upon the neck, with the exception of Lu 3 (upper arm) and PC 1 (chest), where the channels do not ascend as high as the neck. The neck serves as a bridge between the qi of the two lower dan tians in the torso and the upper dan tian in the head.

The other reason that practitioners use these points is because they have discovered through their own experience that these points have a heightened ability to affect a person’s spirit. That is not to say that these points (and others that predominantly affect the spirit) always produce the effect the practitioner hopes for. This is, of course, true of all the points on the body. There are many reason for a lack of effect. For example, lack of sufficiently deep rapport, unfocused intention (yi) on the part of the practitioner or poor point location can all lead to treatment falling short of the practitioner’s hopes and expectations. Also, the patient may not yet be in sufficiently harmonious balance to be able to benefit fully from this treatment.

The Windows of the Sky are indicated when a patient’s spirit is diminished and out of touch with the qi of Heaven. People who are in touch with Heaven are able to derive happiness from their contact with the outside world. They are open to the wonder of a glorious day, music, beautiful scenery and the splendour of nature and life. As a classic of the Han dynasty put it:

It has never been easy to ‘nourish what Heaven generates’, but city life, materialism and the decline in interest in spiritual matters has made it harder than ever for patients in our culture and time. Everybody knows what it is like to be so tired, preoccupied, upset or low that for short periods of time they seem to lose touch with the beauty of life. Their connection with Heaven is temporarily dimmed.

Practitioners usually only need to intervene when the connection has been weak for some time. In this case the intensity or prolonged nature of the patients’ emotional distress has eroded their connection to Heaven. They may have lost clarity, enthusiasm, hope or the ability to generate necessary change in their lives. Their qi no longer moves freely and harmoniously. Their sense of purpose and inspiration have become swamped by stagnation, melancholia, anxiety and frustration. As the Huainanzi says:

These points are most commonly used when acupuncture treatment has already succeeded in bringing about considerable improvement in the patient’s health. Ideally patients already have improved vitality and many signs and symptoms have improved. The pulses no longer have major discrepancies in strength or quality. The problem is that the patients are not actually ‘enjoying’ better health. Their spirits are still depressed, and they tend to see the dark and negative side of life.

The Windows of the Sky can be used effectively in these situations. They can make subtle, or not so subtle, improvements in the person’s spirit. Opening the Windows of the Sky has been compared to opening a skylight in a room so that the patient can see some light. The result of this is that the person may see new possibilities in what had seemed hopelessly blocked situations. Their awareness of nature, sense of wonder and love of life are enhanced. They have increased vitality and spontaneity which make it possible to initiate change where before movement had been stifled.

The Windows of the Sky can also be used when the practitioner is unable to bring about any change in the person’s health and well-being at all. This is only appropriate if this lack of progress is because the patient’s connection to Heaven is weak. If, on the other hand, patients are not progressing because they are very depleted or because there are major imbalances between the Elements, then these points will have less effect. In this case the practitioner should probably consider whether there is some other factor that is impeding progress. This may be an incorrect CF diagnosis, a block to treatment or a severe imbalance in another Element. If the practitioner decides that the diagnosis is fundamentally accurate, the use of one or more of the Windows of the Sky can initiate change that is not otherwise being achieved.

It is important not to force patients to see and hear before they are ready. If they have been in a metaphorical dark prison for a long time, then they will only be able to deal with a small ray of light at first. When the patient has adapted to this, other spirit points or windows can be used so that more inspiration is gradually allowed in.

It is best to use the points on the channels of the patient’s CF. In general the best response is achieved when Windows are used with only a few other points. They are often combined with the yuan source points or other command points on the same channel.

Some practitioners prefer to use the command points first before using the Window. This gives the qi some vitality before the Window is opened. (In practice, the Windows are almost always tonified on the channels of deficient Elements.) Others prefer to treat the Window first. In this case, if a significant pulse change is felt or there is a change in the patient’s colour, sound, odour or emotion, then there in no need to treat any other points on the channel. If there is little or no change in these signs, then a command point can be added.

On rare occasions a patient will experience either a sudden lowering of mood or become more manic.This usually occurs if the window is opened before the patient is ready. If a reaction happens, the best way to stabilise the qi is usually to treat the yuan source point on the channels treated. Treatment to ‘ground’ the person using points for the lower dan tian is also effective. This normally settles the spirit and returns it to a more stable condition. Sometimes this second treatment stabilises the effect of the Window to such an extent that the patient is actually significantly better than before.

There are nine other points on the body that have tian in their name, and all of them are situated on the upper part of the body. The presence of tian in the name was intended to convey something of how the point can affect a person’s connection with the qi of Heaven. These points are:

•	LI 17	Tian Ding	Heavenly Vessel
•	Sp 18	Tian Xi	Heavenly Stream
•	SI 11	Tian Zong	Heavenly Ancestor
•	Bl 7	Tong Tian	Heavenly Connection
•	PC 2	Tian Quan	Heavenly Spring
•	TB 10	Tian Jing	Heavenly Well
•	TB 15	Tian Liao	Heavenly Foramen
•	GB 9	Tian Chong	Heavenly Surge

The Kidney chest points are normally used to supplement treatment that is being carried out on other Organs. They are especially useful when the qi of the Kidneys, Heart, Pericardium and Lungs has been depleted through sadness, grief, fear and shock. Their main effect is to strengthen. They are often used when the patient’s spirit is depleted and they are struggling to cope with the rough and tumble of daily life, relationships, going to work, looking after the children, etc.

These points are particularly indicated when the person’s spirit is devastated by feelings of rejection and heartbreak. When bereavement or the ending of a relationship disturbs this area these points can help the person to re-engage with life and people. Whereas the Windows of the Sky can provide a glimmer of light, the Kidney chest points are most effective at fortifying and enlivening the person’s spirit. Moxibustion is frequently used on these points. (See Chapter 41 for more details on each point.)

The Kidney chest points are not the only points that have a particularly powerful effect on this area: Ren 17, PC 1, Sp 18, Sp 21, Ht 2, PC 2, Lu 3, Bl 43, Bl 44, Du 10 and Du 11 are all situated at the same level of the chest.

As described in Chapter 3, shen can mean the spirit of the Heart in some contexts and the person’s spirit in others. The word shen is found in eight points (two of these were also included in the Kidney chest points above).

•	GB 13	Ben Shen	Root of the Spirit
•	Ht 7	Shen Men	Spirit Gate
•	Bl 44	Shen Tang	Spirit Hall
•	Kid 23	Shen Feng	Spirit Seal
•	Kid 25	Shen Cang	Spirit Storehouse
•	Ren 8	Shen Que	Spirit Palace Gate
•	Du 11	Shen Dao	Spirit Path
•	Du 24	Shen Ting	Spirit Hall

(Only two of these points directly relate to the Heart – Ht 7 and Bl 44, the outer back shu point of the Heart. As discussed in Chapter 41, Kid 23 and 25 can be used to treat the Heart, as can Du 11.)

The ling is of crucial importance in acupuncture (see Appendix A for more on the ling). It is this character that gives the great classic of acupuncture the Ling Shu, usually translated as the ‘Spiritual Pivot’, its name. Ling is also usually translated as ‘spirit’ when it occurs in the names of five of the acupuncture points (one of these was also included in the Kidney chest points above):

•	GB 18	Cheng Ling	Receiving Spirit
•	Ht 2	Qing Ling	Blue-Green Spirit
•	Ht 4	Ling Dao	Spirit Path
•	Kid 24	Ling Xu	Spirit Burial Ground
•	Du 10	Ling Tai	Spirit Tower