Table Of ContentA cu p u n ctu re
P o i n t
C o m p e n d i u m
Third Edition
March 2014
Acupuncture Point Compendium
Originally published by the College of Traditional
Acupuncture
First Edition November 1999
Reprinted 2000, 2001, 2002, 2003
Second Revised Edition 2004
Third Revised Edition 2014
© C. L. Hatton 2000, 2004, 2014. No part of this publication may be copied,
reprinted, reproduced electronically, or distributed without the express
permission of the Copyright holder. All rights reserved.
Introduction
“Compendium \Com*pen”di*um\, n. A brief compilation or composition, containing the
principal heads, or general principles, of a larger work or system.”1
This is the third edition of the Point Compendium, first published in 1999. Although the
format is unchanged, the text has been revised. As previously stated, where a particular
text indicates a use, or provides an interesting perspective, about a point which stands out
from the range of texts consulted, and is thought to be especially relevant, this has been
referenced within the commentary. An extensive bibliography has been provided
separately.
It is hoped that the Compendium will convey the esteem in which we at the former
College of Traditional Acupuncture held both classical learning and energetic sensitivity.
Context is everything, and the selection, use, and effectiveness of points for any
particular patient depend upon the knowledge, skill, and artistry of the practitioner. It is
the author’s view that deep understanding is best gained by developing an appreciation of
the context of the point, considering the element and official to which it belongs, its name,
where on the body it is found, its relationship to other points and, where applicable, the
energetic nature such as Source point, Entry point, Jing-Well point, rather than
prescriptive assertions and formulas.
Regarding the names of the points, the first name given (shown in bold) is that originally
used at the College of Traditional Acupuncture. Alternative translations are also included,
as there has always been debate about which translation is best. It is the author’s belief
that the variety of possible translations adds to the richness of the material, offering
greater insight into the “spirits” of the points. The idea that each point has a unique
“spirit” or identity, linked to its name and contextualised by its related Official, meridian,
location, etc. is a central tenet of 5 Element acupuncture.
The term “Body, Mind, and Spirit” occurs regularly throughout the text. This construct,
although Western in origin, has been found by generations of practitioners to be a useful
aid in guiding point selection and helping to focus one’s intention when carrying out
treatment. The chief drawback is that it may foster a tendency to ‘psychologise’ the point
names, interpreting them to suit one’s whims, preconceptions, or cultural predilections.
Such tendencies should be resisted. Names such as “Spirit Burial Ground” or “Assembly
of Ancestors” contained specific images and cultural resonances for the people of the
time, in the same way that “Field of Golden Daffodils” or “Sunny Afternoon at the
Seaside” might have for us now. It is essential that we attempt to understand the
identities and qualities of the points as they actually are, and avoid the temptation to add
layers of meanings of modern construction.
1 Source: Webster’s Revised Unabridged Dictionary, © 1996, 1998 MICRA, Inc.
Introduction
Body, Mind and Spirit cannot be divided while we live — the body houses the spirit
much as the Blood houses the qi — and all points affect all levels to a greater or lesser
degree. One of the more remarkable aspects of skillfully practised acupuncture is the
way it helps reintegrate all aspects of the individual, helping the person recover their
autonomy, health and rightful destiny.
Much as Coleridge said of poetry that it is “the best possible words in the best possible
order”, the elegance of a treatment can be enhanced by the careful selection and ordering
of points. Deep study of the nature and functions of the points helps us to develop the
necessary insight required to bring about such treatments.
The section on “energetic nature” gives the classical definition of certain point’s ‘identity’
in the context of the energetic ‘map’, which forms the core of acupuncture point theory.
The section on “indications” provides a brief summary of some of the more common
situations in which the points may be useful. Clearly, the application of the points to real
clinical problems is very much broader than any written document can cover. In 5
Element acupuncture, diagnosis and treatment of the root level of imbalance lies at the
heart of practice. The diagnosis of the patient’s Causative Factor, along with an analysis
of the state of health of the 5 Elements and 12 Officials is based upon the taking of a
detailed case history combined with the ongoing observation of Colour, Sound, Odour
and Emotion. This provides the key to clinical reasoning and point selection.
The Acupuncture Point Compendium was originally intended to serve as a study aid for
students and graduates of the College of Traditional Acupuncture. There have been
frequent requests for it to be made available online. It is now provided in Portable
Document Format (‘pdf’) so that anyone who chooses to may download and access the
Point Compendium freely, within the usual copyright constraints.
Claire-Louise Hatton, Ac.M.
March 2014
ACUPUNCTURE POINT COMPENDIUM BIBLIOGRAPHY
Bertschinger, R. (Trans.) (1991) The Golden Needle and Other Odes of Traditional Acupuncture
Churchill Livingstone Edinburgh
CTA (1996) The Jing Luo: Point Location Handbook
CTA personal class notes 1985 – 2000
Ellis, A. et al (1989) Grasping The Wind Paradigm Press Brookline, Mass.
Deadman, P. et al (1998) A Manual of Acupuncture JCM Publications Hove
Lade, A. (1989) Images and Functions Eastland Press Washington
Larre, C (1994) The Way of Heaven Monkey Press Cambridge
Larre, C & Rochat, E (1997) The Eight Extraordinary Meridians Monkey Press Cambridge
Larre, C & Rochat, E (1999) Essence Spirit Blood and Qi Monkey Press Cambridge
Larre, C & Rochat, E (2003) The Extraordinary Fu Monkey Press Cambridge
Larre, C & Rochat, E (1995) Rooted in Spirit Station Hill Press New York
Larre, C & Rochat, E (1992) The Secret Treatise of the Spiritual Orchid Monkey Press Cambridge
Larre, C & Rochat, E (1996) The Seven Emotions Monkey Press Cambridge
Larre, C & Rochat, E (2001) The Lung Monkey Press Cambridge
Larre, C Schatz, J. & Rochat, E (1986) Survey of Traditional Chinese Medicine Institut Ricci Paris
Maciocia, G. (1989) The Foundations of Chinese Medicine Churchill Livingstone Edinburgh
Manaka, Y. (1995) Chasing the Dragon’s Tail Paradigm Publications Brookline, Mass.
Matsumoto, K. & Birch, S. (1986) Extraordinary Vessels Paradigm Publications Brookline, Mass.
Pirog, J. (1996) Practical Application of Meridian Style Acupuncture Pacific View Press Berkeley
Ross, J. (1995) Acupuncture Point Combinations Churchill Livingstone Edinburgh
Unschuld, P. (1986) The Nan-Ching: Classic of Difficult Issues University of California Press
Venn, L. (1994) Spirits and Functions College of Traditional Acupuncture Leamington Spa
Worsley, J.R. (1982) Traditional Chinese Acupuncture: Meridians and Points Element Books UK
T h e L u n g
M e r i d i a n
Point Name LU 1 ZHONG FU Middle Palace Central Treasury Central Residence
Energetic Nature Entry point
Alarm/Front-mu point
Meeting point between Hand Tai Yin and Foot Tai Yin (LU/SP)
Commentary Metal is formed within the earth. The journey of the Lung surfaces in the ‘heavenly’ aspect of the body but begins in the
middle jiao (around REN 12). Adjacent to a band of muscle, LU I can be a point that needs coaxing to reveal itself. This
point is a precious place where the qualities of nourishment and inspiration, Earth and Heaven unite. LU 1 was seen, in
some traditions, as the final point on the Spleen meridian. This point is a reminder of the sheng cycle, mother-child
relationship of Earth to Metal. Middle Palace implies a place of richness as shown in this connection of Spleen and Lung,
uniting heavenly and earthly aspects of the qi before the qi traverses the muscle upwards to LU 2, Cloud Gate. The
pathway echoes the filling of the lungs with breath and the gradual descent of the outbreath, a gentle arching shape.
Middle Palace is the first connection with the incoming heavenly qi and is the start of a new cycle of qi within us. The
nature of Metal is to receive qi from the heavens, and return to the inside, to the yin, condensing and regulating the
pathways of animation while sustaining the heavenly connection, and all points on this meridian are seen with this filter.
The Lung governs the breath and is minister and chancellor to the Heart, relaying the communications of the Heart
wherever the breath travels. Metal deals with first and last, entrances and exits. The spirit of Metal, the P’o, the ‘animal
soul’, or animating instinct, maintains our automatic rhythmic processes of life.
Middle Palace is the first point on the Receiver of Qi, the quality of qi it is able to receive and process plays an important
part in our ability to be present and vital in life. The Nei Jing mentions that in a state of health Metal endows a strong
voice. Metal also deals with boundaries, between first and last breaths, between where the hairs on our skin mark a
boundary between one being and another and between connection and disconnection of Body, Mind, Spirit both within
oneself and with the heavens. Middle Palace, as the first point, initiates and carries all these aspects on the journey of the
Lung meridian.
This point receives Heavenly qi and inspiration and brings the reassurance of feeling correctly connected,
to oneself and the heavens. The quality of that inspiration will affect the Body, Mind and Spirit in its
ability to create balance and maintain purity of connection. If the quality of inspiration and respiration is
weak or contaminated then vitality and clarity will be compromised. Use when the person is unable to
perceive quality in their life or future, or if they are grief stricken, constantly disappointed or stuck in the
past. LU 7, Narrow Defile, can be a good point in combination with Middle Palace to help release grief,
so the Lung qi can descend and allow a fresh intake of inspiration and reconnection with heavenly qi.
LU 1 also reconnects with the richness of the essence that the Spleen sends to the Lungs. To function
well in the world both aspects are necessary, breath and inspiration but also nourishment and strength. In
the ‘Six Authorities’ the Lung and Spleen are the ying qi, responsible for nourishment and defence. LU
1 is the front-mu point on the Lung meridian. Front-mu points become spontaneously tender when their
associated organ is imbalanced. Because of this some consider them mostly for acute situations, but mu
means to “collect, raise, enlist” (Maciocia 1989) and the qi of the associated zang/fu collects at these
points. Front-mu points are yin in nature and can be used in non-acute situations to nourish and
strengthen the particular zang/fu. They can also be combined with the Back-shu point of the same
associated zang/fu for a particularly reinforcing and strengthening treatment.
LU 1 Regulates and tonifies Lung qi. Regulates the Upper jiao. Tonifies Ancestral qi. Stimulates the
descending of Lung qi. Resolves Phlegm and clears Heat. The Lung often holds Phlegm formed by the
Spleen.
LU 1 can be used to disperse fullness and stop chest pain. The Lung meridian originates in the middle
jiao and ascends through the Upper jiao and so affects the chest.
Indications Enlivens Mind and Spirit. Tonifies and strengthens the Lung and the inspiration of qi.
To clear Excess conditions which have penetrated to the interior.
Resolving Phlegm and clearing Heat. Chest pain.
© Claire-Louise Hatton 2004, 2014 Acupuncture Point Compendium
Point Name LU 2 YUN MEN Cloud Gate Cloud Door
Energetic Nature
Commentary The Upper jiao is the place of mists. The Lung in the Upper jiao is amongst the mists/clouds of
heaven. Cloud Gate is the highest point on the Lung meridian, from here the qi starts its descent.
Cloud Gate doesn’t possess the same invigorating attributes of LU 1, it is more about the ensuring the
free communication with the qi of heaven, maintaining balance and having an overview.
The Lung, in order to distribute the influence of heaven, control the waterways and keep the rhythms
of our automated processes correct must be clear and fresh. When this is not the case the Lung feels
oppressed, with a heavy sadness in the chest. This can feel isolating as if disconnected from the
inspiration of heaven. The path ahead is clouded and obscured and the cycle of meridian qi is already
disturbed. If someone experiences a gulf dividing them from the rest of life, they may appear
detached, remote, superior or vague. Cloud Gate dispels oppression and allows one to feel
reconnected with the influx of the heavens and the rhythmic processes of life. Needling Cloud Gate
enables the Lung to fulfill its office of regulating and descending the qi so inspiration can be clear. At
the level of the Mind and Spirit this allows the clouds of the upper jiao to part and the radiance of life
to be revealed. When thought processes are turgid, cloudy, stuck or rigid, or there is a lack of insight
about feelings and sensations this point can bring clarity.
If there is sense of disconnection, disappointment or deprivation, Cloud Gate can stimulate the
descending of Lung qi and encourage one to breathe fully and freely allowing for the possibility of
receiving more. One of the ways imbalance in the Lung can manifest is through the p’o’s attachment
to the material world, wanting more and more to compensate for the impeded connection with the
heavens or lack of quality within. When the p’o’s influence is disturbed our instinctive responses can
be overly sensitive to changes in environment, or we may feel that life is always happening over there,
anywhere but where the person is. Cloud Gate can settle the spirit and the endless restless quest of the
Lung for connection and quality.
Indications For oppression, feeling lost or dissatisfied.
Use to stimulate Lung qi.
Regulates Lung qi and stops cough.
Clears Lung heat.
Use for channel problems and pain in shoulder and chest area.
© Claire-Louise Hatton 2004, 2014 Acupuncture Point Compendium
Point Name LU 3 TIAN FU Heavenly Palace Heavenly Residence
Celestial Storehouse/Treasury
Energetic Nature Window of the Sky
Commentary The journey of the qi through the Lung meridian started with the Middle Palace, passed through Cloud
Gate and now arrives at Heavenly Palace. This is a powerful point for the Mind and Spirit. Being a
Window of the Sky on the Lung meridian, it has an enlightening and enlivening effect on the senses
and spirit. Feeling shut in, closed off, and foggy mental processing, if originating from an imbalance
in the Lung official, can be helped with this point. It enables the person to feel cleansed, stimulates
and brightens the sense organs and helps the person let go of fears and negativity.
A Window of the Sky allows free communication between the spirit of a person and the qi of Heaven.
This is especially needed when a person feels shut inside herself, unable to participate in life and
relationships. When the Receiver of Qi feels itself to be disconnected from its source, from Heavenly
qi, nothing feels precious in life, everything becomes debased, tarnished or valueless. The Heavenly
quality of this point associates it with inspiration, cleanliness, purity and revitalisation, making it
possible to see things in a new light and with the vitality appropriate to the Lung when healthy. The
Lung has to balance the tension between abundance and severity, as Autumn does between harvest
and withdrawal. Autumn is the time of ‘punishment of criminals’ and crops (Larre & Rochat 1989),
of setting limits. When Lung is in distress it can be severely self-punishing as well as forgetful of the
protective canopy it affords the other officials. Heavenly Palace with its Heavenly refreshing
attributes can restore peace and the clear qi so essential to the Lung.
The name of the point, Heavenly Palace, indicates that these heavenly qualities are present in
abundance, it is a palace or storehouse, a place of plenty; a reminder that Metal needs and receives
nourishment from the Earth as well as from Heaven. The spirit of a person can be nourished and
strengthened with this point. This point can inspire and elevate the spirit and reconnect the person
with a richer quality of life.
Tian Fu is frequently used with LI 18 Support and Rush Out or LI 17 Heavenly Vessel. It can also be
used for its enriching effect with LU 1 Middle Palace or with LU 7 Narrow Defile when there is need
for release and refreshment of spirit.
Indications Powerful point to restore calm and vitality to the Mind and Spirit.
Depression, Claustrophobia, agoraphobia. Forgetfulness
Point Name LU 4 XIA BAI Valiant White Guarding White
Energetic Nature
Commentary A point with less specific intent than the previous three but still mostly used for the Mind and Spirit.
It is a quintessential Metal point, xia meaning valiant, protecting, guarding — the Lung is a canopy,
like a protective roof above the other zang/fu. Bai is White, the colour associated with Metal and with
the sunset and the descending movement of the p’o. The p’o govern perception and instinctive
movement (Larre & Rochat 1989).
Valiant White can be used to potentiate and strengthen the qualities of justice, conviction and
equilibrium, which can be seen as aspects of Metal together with the abilities to gather in, and set
limits- appropriate to Autumn the season of the Lung. LU 4 can be used alone or to amplify and
ground the effects of any of the first three points on the Lung meridian, reinforcing them with the
strength, stability and vitality of the Lung in good health.
A good point for cleansing and resilience.
LU 4 regulates qi and Blood. Relieves pain.
Indications For mental clarity and courage.
Anxiety accompanied by palpitations.
Chest pain and shortness of breath. Disperses the sensation of fullness in the chest.
Pain in the medial aspect of the arm.
© Claire-Louise Hatton 2004, 2014 Acupuncture Point Compendium
Point Name LU 5 CHI ZE Outside Marsh Cubit Marsh Foot Marsh Ghost Hall Ghost
Endurance
Energetic Nature Water point
Sedation Point
He-Sea Point
Commentary Cubit Marsh refers to this point being one foot or ‘cubit’ away from the first position of the pulse at
the wrist. A marsh is a place of water and joyous fertile life. This point can bring malleability to an
overly rigid Mind and Spirit, or reinforce perseverance. Good for patients who are bogged down,
their grief overflowing and swamping their spirit. If there is agitation from yin deficiency this point
might be applicable to help restore calm and bring refreshment to a parched official. Agitation, even
walking fast, doesn’t suit the Lung, its strength lies in inner concentration. Outside Marsh will bathe
and restore calm to the Receiver of Qi.
Opens the Water passages and thus benefits the Bladder. The Lungs are said to govern the regulation
of the waterways, bearing water down to the Bladder and Kidney and keeping the body free of
accumulations of water and problems with urination.
The well being of the Lung and Kidney are intimately related. They are said to be mutually
engendering. The Lungs govern qi and are the Upper Source of Water whereas the Kidney is the root
of qi. On the sheng cycle Water is the child element of Metal.
Regulates and tonifies the Lung qi. Stimulates the descending of Lung qi. Clears Heat from the
Lungs. Expels Phlegm from the Lungs. Moistens Dryness. Relaxes the tendons of the arm.
Dreams of metal objects in water are said to indicate this point.
Indications Retention of Phlegm in the Lungs in combination with Heat (yellow phlegm, thirst) or Cold (white
phlegm and chilliness).
When yin and Body Fluids are deficient after fever, or there is dryness of the skin or throat this point
might be used.
Pain in the arm or elbow, especially if the arm cannot be raised.
Point Name LU 6 KONG ZUI Greatest Hole Collection Hole Extreme Aperture
Energetic Nature Xi-Cleft/Accumulation point
Commentary When the Lung feels it is losing connection with heavenly qi, either because the Lung is failing to
descend the qi or because the clear qi of the Lung is failing to rise and diffuse, it can feel as though the
person will fall through the depths of grief forever with nothing to hold on to. Greatest Hole can
enrich the Lung with abundant qi and Blood to strengthen it and re-establish connection.
Blood and qi gather at xi-cleft accumulation points, making them good points to use when nourishing
and strengthening are key issues. The revitalisation afforded by these points, which are not command
points even though they are located in command point territory, has given them the reputation of
being like a ‘periscope’ — they help foster a new outlook and appraisal of circumstances. All xi-Cleft
points are useful for invigorating or dispersing pain or obstruction along the particular channel on
which they are found and are much used in acute conditions.
Strengthens the Lung meridian. Regulates Lung qi. Clears Heat. Stops bleeding. Used for severe
acute conditions, stagnation, and channel problems.
Indications Sustains and supports the Body, Mind and Spirit
Stagnation of Lung qi: e.g. asthma, bronchitis.
Acute heat in the Lungs or Phlegm-Heat in the Lungs.
Channel pain.
© Claire-Louise Hatton 2004, 2014 Acupuncture Point Compendium
