TAOIST MEDICINE

Insights into Pulse Diagnosis

DAVID MAINENTI, L.AC., DIPL. O.M.

© 2002-2010 Eco-Med LLC (2nd Edition)

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Pulsing Inspirations1

In the Daoist arts, truth blossoms forth like the Lotus, resembling the sun in that at certain
times during the year, clouds block the way of the light, bringing darkness to the
surroundings. Fortunately, it can never stay that way forever. As it pertains to Heavenly
Master

天 師 needling techniques and the meditational form of the Ba

Duan Jin 八段錦 or Eight Silken Forms, truth manifests through the great history of the
Chinese people; that is why Daoist medical doctors treat both the twelve (12) main meridians
(external) along with the eight (8) spiritual meridians (internal), in accordance with Stem and
Branch correspondences to harmonize man with nature. Such sages have performed so much
research that they could open the Hua ng Di Nei Jing 黃帝内經 like it was their own palm.
A common link among such divine people is that each of them had a deep understanding of
the movement of Qi 氣 inside the body as it proceeds through the musical instrument we call
the meridian system. By learning how internal and external factors can affect the rhythm of
the Six Healing Sounds, these sages invented Pulse Theory to determine the status of the
human condition as it moves through the Cycles of Nature. Thus, a true practitioner of
Chinese medicine can easily recognize the presence of a pregnant pulse: strong beats,
sometimes slippery, with an underlying, small off-beat in between the three pulse positions on
the wrist. To pinpoint the pregnancy diagnosis, one must also learn how to take the Shao Yin
少陰 pulse of the ankle to measure the quality of the uterus through its dominating organ, the
Kidney 腎.

When taking the pulse, one can simply measure the quality of Qi
氣, or one can take it a step further and turn it into Qi Gong 氣功
therapy by sending energy into the patient through one’s
1Dr. Chang Yi Hsiang. David C. Mainenti, ed. “Integrating Sounds and Forms, Part III.” Tai Hsuan Foundation.
Daoist Medicine. Lecture. Spring 2002

extremities (e.g., the fingertips). As one learns how to channel energy in meditation through
the fingertips, one will eventually become able to adjust the flow of Qi 氣 as it moves through
the meridians, restoring harmony to the

body
using

methods employed by Bian Que 扁 鵲 (right), the ancient

Chinese doctor who created the Song of the 28 Pulses prior to the 1st century A.D. As one can
see from the details on each of the

twenty-eight rhythms, taking the pulse is a Qi Gong 氣功 therapy that was derived from the
secret methodology contained within Taoist meditation forms. Thus, whereas an X-ray or
MRI does little to promote health, Daoist medical measurement techniques restore life
through the method of sending Qi 氣 through the extremities, which are responsible for
gathering the Yuan Qi 原氣 from nature, being specifically positioned at the location where
internal and external realities merge together and interplay with one another. After the
methods of Qi Gong 氣 功 are mastered, one can diagnose simply by reviewing the color of
the aura that exists in the palm.

A true Daoist healer knows that the palm color can change, much like the movement in the
vessels can change in rhythm over time. The question, therefore, is how to make the
movement of energy change in such a way so as to lead it into harmony and balance. The
secret lies in how one moderates the activity between one’s internal and external environment,
which happens to take place at one location throughout the body: at the extremities. To learn
the proper art of measuring the pulse, one must begin by

analyzing the part of the hands that are affected by this integration the most (e.g., the
fingertips, which contain the Jing well points), which are, ironically enough, used to measure
the pulse on patients. As in meditation, changes that affect the color of the tip of the center
finger can change the thought process of an individual, due to its correspondence with the
Kidney 腎, which is the residence of the Zhi 志. The Zhi 志 is sometimes called Will or the
“Power to Make Things Happen;” being a spiritual component of the body that is closely
associated with the Sea of Marrow 髓海, it is so powerful that it is capable of changing the
quality of a patient’s energy through the thought alone. Thus, it is often said that it is during
Part III that one can allow problems to disappear by pushing them outside the limits
established by the body’s extremities.

It is interesting to note that when the tip of the middle finger (employed in meditation to focus
the Spirit 神) is used to measure the pulse, hard pressure determines the Liver 肝 (left) and
Spleen 脾 (right) qualities, while light pressure indicates Gallbladder 膽 (left) and Stomach 胃
(right) levels. As a result, when Qi Gong 氣功 is applied through the use of the center finger
when taking the pulse, it can treat conditions relating to stress such as ulcers, weight gain, and
high blood pressure. This is because the middle finger is the extremity used to manage
disease; it is also useful when one needs to adjust the appetite in order to assist with the
breakdown of sugars, treating many conditions including Stomach Yin Deficiency

胃陰虛, Liver Yin Deficiency 肝陰虛, Stomach Fire 胃火, Liver Fire 肝火,

and Spleen Dampness 脾 濕. The question one must ask at this point is why the center finger
is able to perform such amazing tasks, considering that it has so few clinical TCM uses.

The first concept that must be determined is how the Liver 肝 and
Spleen 脾 both associate with the Kidney 腎 at the center tip of the

middle finger (Zhong Chong 中衝 (PC-9)). By looking deeper, an obvious connection

between the three Yin 陰 meridians of the leg emerges, comprised of the Liver 肝 (Jue Yin 厥
陰), Spleen 脾 (Tai Yin
太陰陰), and Kidney 腎 (Shao Yin 少陰). It is through these three

meridians that Yin 陰 is distributed throughout the body as it penetrates upwards from the
Earth into the construct of the human body. By rooting downward, a pumping action is
created whereby primal energy can move up these three meridians to meet at Guan Yuan 關
元, which coincidently happens to be the Mu 募/Alarm point of the Small Intestine 小腸,
which belongs to the element of Fire and, in the cycle of Qi 氣 , represents the connection
between the Water and Fire elements of the Shao Yin

少陰. Combine this idea with the fact that Fire existsb e t w e e n the

Wood(Liver 肝) and Earth (Spleen 脾) elements in the generation cycle of transformation and
the idea of a sixth Zang 賍 meridian, acting as Minister of the Interior, emerges to explain
how the Pericardium 心包 acts, via the Yin Wei Mai 陰維脈, to connect the entire Yin 陰 of
the body. By providing the root of Yin 陰 energy, it naturally pairs with the Triple Burner 三
焦 , reaching everything, including the Yuan Qi 原 氣, through the Yang Wei Mai 陽 維 脈,
which explains how something as Yin 陰 as the Heart (albeit residing in the upper burner)
could house something as subtle as the Shen 神.

The secret lies in the fact that two Fire pairs exist for a single element; this is why the
confluent point of the Yin Wei Mai 陰維脈 is Nei Guan 内 關 (PC-6), the Luo 絡
/Connecting point of the Pericardium 心包 (which connects with the Liver 肝 via the Jue Yin

厥陰 as a means of storing and circulating blood, connecting with

the Hun 魂), and why it must lie directly opposite to Wai Guan 外關 (TB-5), the Luo 絡
connecting point of the Triple Burner; it also explains why that point would be used clinically
to treat disorders of the spirit. Thus, it is the tip of the center finger, the Jing 井/Well

point of the Minister of the Interior, is where the Spirit 神 dwells as it pertains to its external
nature; the upper body cannot extend itself further. What is interesting to note is that Lao
Gong 勞宮 is the exit point of the channel; thus Zhong Chong 中衝 represents a rushing (沖)
well, corresponding to the Wood element, which lies between the Water and Fire elements in
the cycle of the Five Elements. This is a place where internal and external worlds merge
together at the extremity of the physical aura (e.g., the energy that only extends out with the
physical body), representing a primordial thoroughfare (Chong 衝) that runs through a
centrally located, strategic point.

By studying classical texts as a Daoist scholar and learning about the history of the Chinese
people, one can learn why all the correspondences exist, what the different pulse positions
mean, and other interesting phenomena. However, through the proper cultivation of the body
(Tiao Shen 調身) as a musical instrument to be used for spiritual cultivation and healing, one
can learn how to read energetic patterns by merging the Qi 氣 field around the tip of one’s
center finger with the aura that surrounds the Guan 關 position on the wrist pulse. By
harmonizing these two Qi 氣 fields, one can heal by talking the pulse; this method can also be
applied to other pulse positions located throughout the body, such as the register surrounding
Bai Hui 百會, the neck (Ren Ying 人
迎), the chest (Shan Zhong 膻中), the lower abdomen (Dan Tian 丹
田), and the ankles (Tai Xi 太谿). It is wise to take the pulse at a

number of specific positions before confirming the diagnosis with the wrist pulse and the
tongue. When meditating, one must learn how the Wei Qi 衛氣 and Ying Qi 營氣 circulates
through the entire body before reuniting at the wrist, enveloping the body in a protective aura
of circulating energy.

When a practitioner meditates and focuses on the breath, pondering the circulation of Qi 氣,
one cannot help but notice the pulsating sensation that exists in the tip of the center finger.
One must allow this Qi 氣 field at Zhong Chong 中衝 to sink back and down into Lao Gong
勞宮 before rushing through Nei Guan 内關 to both Qu Ze 曲 澤 (PC-3) and Qu Chi 曲 池
(LI-11), the He 合/Sea points of the Pericardium 心包 and Large Intestine 大暢 meridians,
before merging upwards to Bi Nao 臂臑 (LI-14), the root point of the Large Intestine 大暢
channel and a meeting point of the Yang Wei Mai 陽維脈. From Bi Nao 臂臑, energy flows
up and across to Shu Fu 俞 府 before going deep into the interior layers of the body,
connecting down to the Dan Tian 丹田 before moving up the spine and into the brain,
completing the ‘reversion method.’ This is the secret practice of Taoist meditation.

Once one has mastered this flow, the body is nourished and is ready to move from the inside
outward, beginning in the brain at the Ni Wan Gong 泥丸宮, where the reversal of Water
(Kan 坎) and Fire (Li 離) completes its journey. From here, energy moves down to the head
of the Dragon 龍 at Ren Zhong 人中 (DU-26) before descending to the tip of the tongue,
moving up and down upon inhalation and exhalation, merging Dragon 龍 (Du Mai 督脈) with
Tiger 虎 (Ren Mai 任脈). Then send the self down to the center of the chest inside Shan
Zhong 膻中, the Huang Ting Gong 黃亭宮; this palace then looks down to the Ming Men 明
門 and the Shen Que Gong 神闕宮, representing the altar of the body. At this point, the
energy descends into the core root, the Dan Tian 丹田, located inside from Guan Yuan 關 元
at the Jiu Chiu Gong, the Secret Palace of the Ancestors.

In Ling Gui Ba Fa 靈龜八法 spiritual acupuncture, this palace just so happens to correspond
to Nei Guan 内 關 (PC-6), which is the return of the circulation back to its source at Zhong
Chong 中衝.

Through cosmic integration with nature, the ancient sages learned that the body, when
cultivated in the image of the Ling Zhi 靈芝, grows like a gigantic Pine 松 tree, extending out
into the universe through its extremities, reaching upwards by virtue of its nature of rooting
downward. Behind it all is the pulsating energy that flows through the physical body,
connecting various components of Yin

陰 with Yang 陽.
Diagnostic Precision2

When attempting to regulate something as ethereal as Qi 氣, one must remember that Daoist
Medicine is based on classical texts written over 3,000 years ago. Therefore, begin as a
scholar to develop the knowledge necessary to be a good practitioner of Traditional Chinese
Medicine; one must especially learn how to decipher the classical medical terminology as
written by the Chinese sages of long ago. By learning the poetic style of mathematic precision
used at the time the medicine was formally conceived, one can truly see into the depths of
wisdom necessary to formally lay out the foundation of this system of infinite
correspondence. This is why entire texts were reserved for single topics such as the law of
correspondences (Na n Jing 難經) and the measurement of Qi 氣 (Mai Jing 脈經), commonly
referred to as the ‘taking of the pulse.’ Previously, we have discussed the importance of the
healing well; when this energetic potential is combined with diagnostic ability, one can learn
to go truly beyond in medicine, even to the point of healing incurable diseases. This is
because the methodology behind Taoist meditation is also the foundation for the Huang Di
Nei Jing 黃帝内

經 in that they are both rooted in the principles of the Yi Jing 易經.
2 Dr. Chang Yi Hsiang. David C. Mainenti, ed. “The Great Pulse Classic.” Tai Hsuan Foundation. Daoist
Medicine. Lecture. Spring 2002

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Thus, conceptual analysis of health and disease evolved through the development of history as
it naturally unfolded in ancient China.

In every ancient text, it is stated that one’s diagnostic capability (or the ability to measure the
flow of the Qi 氣) is what determines the level of a practitioner. It is very important to
understand that the better the diagnosis, the better the results will be. According to Bian Que
扁鵲, the first great Taoist medical practitioner, the proper measurement of the pulse is of
great importance. This art is expounded upon in the Da Mai Lun 大脈論, which translates
as ‘The Great Pulse Classic.’ It states that one must learn how to not only identify
disharmonies in the pulse, but also how to directly regulate it through the application of Qi
Gong 氣功.

The Da Mai Lun 大 脈 論 states that there are twenty eight (28) ancient pulse rhythms,
each corresponding to one of the twenty-eight
 constellations, which extend outward into the Four Directions to connect
with the ebb and flow of energies in the universe. It is interesting to note how the rhythms of
the

pulse in ancient times were discovered to be in tune with the movement of the planets and
stars. Thus, just how life events could be predicted through the art of Chinese astrology, one
could also predict the course of health and disease in the micro- universe of the human body
through an analysis of Qi 氣 as it moves through the various rhythms in nature. In later times,
studies of the pulses increased and changes were made to the numerological system to take
into account all the various theories that sprang up from commentaries on the classical texts,
such as

11
pulse discussions in the Na n Jing 難經, Mai Jing 脈經, and during the
Ming Dynasty 明.

Along with the twenty-eight qualities, there are four main pulses of the body, each
corresponding to one of the Four Seas 四 海 , representing the ‘whole land.’ One of these four
points is Ren Ying

人 迎 (ST-9), residing on the Yang Ming 陽 明 channel and

corresponding to the Sea of Qi 氣海; up through modern times, this point has been considered
to provide the most accurate reading. In ancient times, due to cold and custom, it was often
difficult to take the pulse at this position; thus, a second area was discovered at the wrist
between Tai Yuan 太 淵 and Lie Que 列 缺 , corresponding to the Tai Yin 太 陰 and
the Sea of Blood 血 海. Amazingly it is the Lung that holds Tai Yuan 太 淵, the influential
point of the blood vessels, corresponding to the location where Qi

氣(Wei 衛) and Blood 血(Ying 營) merge together. A third pulse

was also discovered at the ankle in Tai Xi 太谿, corresponding to the Shao Yin 少陰 and the
Sea of Marrow 髓海. A fourth pulse also exists that connects the ‘whole land,’ representing
the Sea of Water and Grains 水 谷 海: it resides in the lower Dan Tian 丹 田. When taking
the pulse at any of these locations, the proper method is for the practitioner to use their right
hand on the patient’s left and vice versa. In this manner, Yin 陰 and Yang 陽 are crossed to
provide for maximum energetic potency in polarity. If one uses the same-sided hand, it will
be difficult to measure and transmit energy; therefore, if you take your own pulse, one must
use the other hand and go around from underneath to invoke the same style as previously
noted (right).

The best way to learn how to properly measure the quality of Qi 氣 that flows through the
pulse is to start by taking one’s own pulse, beginning at the wrist. Once comfortable at this
location, one can branch out and learn to measure energy at other positions;

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ultimately, one will learn that there is a pulse at every point on the body. Just remember to
begin measuring at the wrist, learning how to differentiate various qualities and rhythms
before locating the neck and ankle pulses, which require more skill and mastery of the energy.
However, the more you work with the Ren Ying 人迎 and Tai Xi 太谿 pulses, the easier it
will be to master the pulse at Tai Yuan 太淵. By developing diagnostic accuracy through the
pulse, one can go beyond Western diagnostics, even though each reading is so subjective in
nature. If modern Taoist practitioners combine Eastern and Western diagnostic techniques
together, blood work could be analyzed in terms of the twenty-eight qualities of the pulse and
paired with a reading of the tongue to connect spirit 神 with form, providing a more
‘complete’ medicine to the community.

From a clinical perspective, multiple pulse points are a necessary component to a complete
Daoist Healer’s repertoire, especially with modern practices. For instance, the Heavenly
Master 天 師 had a female patient who had been trying to get pregnant, but to no avail. When
her neck pulse was measured at Ren Ying 人迎, it was discovered that emptiness (Xu 虛) was
everywhere. From the measurement of this pulse alone, the Heavenly Master 天 師
determined that there were two problems occurring simultaneously: the health of her eggs was
an issue, as well as the levels of three female hormones, affecting the uterus and ovaries. To
confirm her suspicions, the Heavenly Master 天師 referred the patient to a Western doctor for
blood work to be performed, and the results confirmed her findings; therefore, it is important
for TCM practitioners to gain the ability to order patient diagnostic testing. Although politics
currently block this endeavor, the future of medicine will eventually become a combination of
modern diagnostic procedures with natural medicines discovered by the sages of long ago. By
combining technology with ancient

13

methods, one will be able to lead the way in reinventing the medical profession to allow it to
become a more complete system of health care.

At Tai Xuan 太 玄 , the ancient heritage and Daoist teachings remain alive in the modern
world; therefore, one can learn to take different pulses of the body, instead of simply at the
wrist. There are also the pulses of the Nine Palaces 九宮, located at Bai Hui 百會, Er Men 耳
門 (TB-21), Fu Tu 扶突 (LI-18), Xuan Ji 琁璣, Shan Zhong 膻中, Zhong Wan 中脘 (REN-
12), Ming Men 明門, Guan Yuan 關元, and Zhong Ji 中極 (REN-3), from top to bottom. One
must take pulses regularly at these locations in order to truly identify where disease and
disharmony is located in each patient. Then, one can confirm the results with an analysis of
the tongue and a measurement of the pulse at the wrist. Finally, as points are selected for
needling, one can measure these energies and harmonize any imbalance prior to insertion of
the needle.

Measuring the Land

Dan Tian 丹田/Sea of Water and Grains

The Dan Tian 丹田 is a pulse that can be easily felt, residing in the center of the lower Jiao 下
三 焦. It is interesting to analyze the characters for Dan Tian 丹田; when interpreted together,
they are a symbol of the pulsating nature of Qi 氣. The character Tian 田 is a square made up
of four sub-squares, which comprise the four corners and thus the ‘whole land.’ Tian 田
represents the idea of having four areas of measurement; in the ancient times, these four
squares represented the Four Seas 四 海 and their four corresponding pulses. The
character Tian 田 also represents the manner in which a rice field is aligned, with the four
corner directions symbolizing Earth.
14

On the other hand, the character for Dan 丹 is more rounded; thus, it corresponds to Heaven.
The original name of Tai Xuan 太玄 is Shan Dan Tian Liu Yi 山 丹 田 六 兿 or Lily Siou’s
School of the Six Chinese Arts. Upon further review, the characters contain much more
meaning than that. Shan represents the fact that the teaching of the Heavenly Masters 天師
extends back to Long Hu Shan 龍 虎 山 , ‘Dragon and Tiger Mountain,’ in Jiang Xi 江 西
province. Dan Tian 丹田 thus can be interpreted as an immortal elixir field, a gathering place
for the primal energies of the universe. Liu 六 corresponds to the number six (6), which is one
of the two primal numbers used in the Yi Jing 易經 to correspond with change, representing
Earth to some extent but also representing the idea of moving from Yin 陰 (physical) to Yang
陽 (ethereal), which is the path to immortality. The character for arts represents the idea of
creativity in that at Tai Xuan 太玄, one learns about many different subjects, each alive in
nature. From a poetic perspective, one could read that in the tradition of the Heavenly Masters
天師, we learn how to make immortality pills, drifting like a Dragon 龍 in the clouds, a
powerful, spiritual creature existing between Heaven and Earth.

When studying the art of Chinese calligraphy (Shu 書), one is taught that characters can be
written left to right, top to bottom, or in a square, like the school seal (image, left), which
contains the four main characters

noted above. When you practice writing a character, do not press down hard
with the brush or it will be ruined; instead, one must flow in accordance with the Qi 氣 using
the energy at Tai Yuan 太淵. In fact, one should stand when writing calligraphy in a manner
similar to standing meditation, connecting Tai Xi 太谿 with the Dan Tian 丹田. If one presses
too hard, the neck and shoulders will tense up; avoid this stress by allowing Ren Ying 人迎 to
remain open, connecting with the divine energy through its

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correspondence as a point on the Window of Heaven. When these four Xue 穴 are activated
and the Four Seas 四海 move smoothly, one will be able to write with flowing energy as the
blood carries one’s internal expression to the pen and onto the rice paper. Thus, calligraphy is
a natural expression of the four pulses and is the same creative process that is required of a
practitioner when he or she attempts to regulate the rhythm of energy. Remember that
although user-friendly Western diagnostic techniques have surpassed Eastern methods in
terms of qualitative analysis, the ancient systems provide deeper insight into the complexities
of human life. In the future, perhaps one will be able to combine calligraphic techniques of
the pulse with sonograms to increase the diagnostic precision of pregnancies.

When treating women, it is important not only to help them get pregnant (if that is what they
wish), but also to detect pregnancies in general, as it brings about enormous change in a
woman’s body, mind, and spirit. It is interesting that the uterus is a component of the lower
Jiao 下三焦, commonly referred to as the Dan Tian 丹田. Thus, the determination of a
pregnancy can be based on the measurement of the Dan Tian 丹 田 pulse; simply place the
thumb on Shen Que 神闕 and allow the small finger to naturally fall on Zhong Ji 中 極. It is
important to note that the positioning of each finger has a specific meaning, so be sure to quiet
the mind and focus on feeling the energy.

Generally speaking, there are two results within a pregnancy pulse that can signify problems:
in the first case, the pulse will feel hard, elevated, and lumpy. This condition can usually be
felt at a location 1” down and 1” across from Shen Que 神 闕 in either direction,
corresponding to the two ovaries. It is amazing to think that there were no biomedical
diagnostic tools in ancient China, yet they were still able to diagnose disease with much the
same results. If one uses the center of the index finger to push into these

16

two locations below Shen Que 神闕, one will be able to determine if a tumor is present;
furthermore, it determines if a pregnancy will be possible or not, given the current conditions
inside the patient’s body. The second case one may have when reading the Dan Tian 丹 田
pulse is a feeling of ‘sogginess,’ indicating Damp 濕 conditions inside the womb.

Because of the importance of diagnosing female disorders both accurately and in a timely
manner, one must practice these methods; be sure not to get discouraged, as OB/GYN skills
require 15 years of practical clinical experience to train the hands to measure such complex Qi
氣 rhythms. Therefore, start simple and begin by analyzing the first thing you feel; from there,
one can learn to measure the twenty-eight pulse qualities, which can then be used in the
practice of Taoist meditation to regulate the circulation of Qi 氣. It is stated many times in the
Da Mai Lun 大脈論 that one will improve in the art of pulse-taking after one feels the many
different kinds of pulses on various types of patients. Instead of relying on external sources,
use your intuition at first and palpate different areas of the body, like a detective searching for
clues, ultimately combining all gathered data together to arrive at a comprehensive diagnosis.

REN YING 人迎/SEA OF QI

In emergency situations, there is one definitive place to verify whether the patient still has a
pulse or not: Ren Ying 人迎. If one cannot feel a pulse at Ren Ying 人 迎 and the patient is
unconscious, call 911 immediately. It is interesting to note the connection between Western
medicine and the ancient traditions promulgated in the Hua ng Di Nei Jing 黃帝内經.
Because Ren Ying

人 迎 resides in the upper third of the body, it corresponds to

Heaven and Yang 陽; thus it represents a point on the Sea of Qi 氣
17
海, which is Yang 陽 in nature. Remember that Taoist meditation
begins at the Dan Tian 丹田 before proceeding up to the Zhong Lou Gong 衆 樓 宮 and the
Sea of Qi 氣 海 at Ren Ying 人 迎 ; oftentimes, the neck is moved from side to side in
meditation to stimulate the activity of this pulse point. It should be noted that Ren Ying 人迎
is contraindicated for needling. If one must put a needle in it, the point should be moved and
adjusted up or down; to needle this point on an elderly patient, pull the energy up to the
jawbone line near Jia Che 頰車 for it to become a safe place for insertion. The manipulation
of a point’s location is useful whenever a forbidden point must be needled; simply move the
Qi 氣 around and ‘go through the back door.’

Traditionally, the Ren Ying 人迎 pulse is taken while standing behind the patient; place the
thumb on the opposite Ren Ying 人 迎 position (thus, if taking the pulse on the right side,
place the thumb on the left Ren Ying 人迎 point) and turn the head slightly to find the Ren
Ying 人迎 pulse on the right side using the tip of the center finger at Zhong Chong 中衝. Be
careful in that the location of this point varies from patient to patient, so it may be higher or
lower than expected. Remember that the thumb must be on the opposite side, and the pulse is
felt with the middle finger of the same hand, ‘pinching’ the energy in a manner similar to
Taoist Magic Finger meditation forms. Be sure to take this pulse on one’s own body to perfect
this delicate procedure, as it is important to learn how to feel both sides of Ren Ying 人 迎
simultaneously in order to gain the most accurate of readings. One can imagine that the neck
is a big wrist that one must palpate on either side, turning the head slightly to stimulate the
energetic frequencies.

When first locating the point on the opposite side with the thumb, it corresponds to the center
of the person and their Heavenly core (one thumb corresponds to odd and Yang 陽 ; four
fingers

18

correspond to even and Yin 陰). Thus, use the thumb to connect Yang 陽 with Yang 陽,
activating the Window of Heaven, which is used to open up levels of consciousness. After
feeling one side with the thumb, feel the other side with the center finger. Finally, measure the
pulse of both points together; then one can measure the energetic frequency of the entire body
landscape, as this point represents ‘Man’s Receptor.’ If a patient is losing blood very fast, Ren
Ying 人迎 will feel rushing; this is because blood leaks out of the main artery that runs
through this Xue 穴 (cave) on the body.

TAI XI 太谿/SEA OF MARROW

Once the energy has circulated out to the upper extremities, energy is digested back into the
Dan Tian 丹 田 before moving down the legs to Tai Xi 太谿, located on the medial and
posterior aspect of each ankle. This point corresponds to the Shao Yin 少陰 and the Sea of
Marrow 髓海. To measure the energy at this point, the practitioner should wrap their opposite
hand around the ankle of the patient, placing the thumb on Tai Xi 太谿 and the center finger
on Jie Xi 解谿 (ST-41). While positioned in front of the patient, place the center finger on Jie
Xi 解谿; then, turn the ankle outward as the thumb comes down onto Tai Xi 太谿. One can
also measure this pulse from behind, much the same as one takes the Tai Xi 太谿 pulse on
one’s own ankle (see next page). This pulse represents the ‘true’ pulse of the body, measuring
the foundation of Yin 陰 and Yang 陽 embodied within the Kidney 腎. Because the Kidney

腎 dominates the bones and marrow, this point is used to measure

the energetic qualities of the Sea of Marrow 髓海, which extends up to the brain through the
spinal cord. The better one can line up Jie Xi 解谿 and Tai Xi 太谿, the more accurate the
pulse reading will be.

TAI YUAN 太淵/SEA OF BLOOD

After moving from below to above, the circulation of energy extends outwards to Tai Yuan 太
淵 as one’s meditation progresses, corresponding to the radial aspects of the wrists, linking
with the Western direction and the Lung 肺. It is interesting to note that the left Tai Yuan 太
淵 is often called Ren Ying 人迎, illustrating the ability of this location to provide an accurate
measurement of the flow of Qi 氣 in the body. This point is palpated using the index finger,
which is the master finger containing the practitioner’s Wood energy, manipulating the
energies of Dragon 龍 (Po 魄) and Tiger

虎(Hun 魂) in the body landscape. The measurement of the pulse

at Tai Yuan 太淵 is interesting because it is the influential point of the blood vessels, directly
corresponding to the Sea of Blood 血海 as the Wei Qi 衛氣 and Ying Qi 營氣 exchange
information at this point. Because it is the Ying Qi 營氣 that gives the blood is flowing
quality and ability to move, the pulse location for the Sea of Blood

血海 resides at the Yuan 原 point of the meridian most closely

connected with the Qi 氣. Thus, most Qi Gong 氣功 forms contain movements that activate
this point at the wrist to stimulate the flow of Qi 氣 through the body landscape.

Pulse Forms and Appearances3

According to The Lakeside Master’s Study of the Pulse 瀕湖脈學 (bīn hú mài xué), the Tai
Yuan position represents the location where the vessels of Qi and blood dwell, moving
through tunnels that flow with each inhalation and exhalation. The pulse is modeled after the
rivers of the earth and thus represents a home for the blood. They unite with the heart and
dwell at the level of the skin
20

The pulse is supplied with energy from the kidney and is

supplemented by energy from the stomach. The pulse is considered
yin within yang, rooted in the Wei (protective) and Ying
(constructive) levels. The Ying level represents all the Yin and
blood, while the Wei level represents all the Yang and Qi. The Ying
moves internally within the vessels, while the Wei moves externally
outside the vessels. The pulse cannot move by itself; it only follows
the Qi as it arrives. When

the Qi stirs, the pulse responds, forming a Yin/Yang relationship. Qi

is like the push; blood is like the pull. Blood connects to the vessels,
Qi connects to the breath. As they ascend and descend, circulation
in the body results. Within each of the twelve major channels there
is a pulse; however, only the hand Tai Yin meridian is chosen to
measure them all. This meridian connects to the Lung, opens to the
throat, and is the great meeting point of all the vessels, controlling
the ebb and flow of respiration. During one inhalation and one
exhalation, the pulse should arrive four times in normalcy. Over the
course of one day and one night, the pulse should arrive 13,500
times. During one inhalation and one exhalation, the pulse should
move six cun in length. Over the course of one day and one night,
the pulse should move 810 zhang in length.
The floating pulse [浮 FÚ] is based on Heaven. Use a light hand and
it can be obtained. Not deep, located above, like wood drifting on
water. If it is floating and has force, it is flooding [洪 HÓNG]. It
comes on strong and departs slowly. If it is floating, has no force,
and slow, it is empty [虛 XŪ]. If extremely deficient, it is scattered
[散 SÀN]; this pulse has no edges, melting and
21

overflowing without restraint. If it has force but is without center, it

is called the scallion stalk [芤 KŌU]. This pulse is tense and wiry.
The drumskin pulse [革 GÉ] is even more so. When the pulse is
floating and small it is called soft [濡 RÚ], like a thread floating on
the water’s surface. If extremely soft, it is faint [微 WĒI]. This pulse
does not assume its post when searched for with pressure.

The sinking pulse [沉 CHÉN] is based on Earth. It is near to the

sinews and bones. Not floating, it is located in the depth. If
extremely sunken, it is hidden [伏 FÚ]. If it has force, it is confined
[牢 LÁO]; this pulse is also full, large, wiry, and long. If extremely
confined, it is full [實 SHÍ], strongly beating. If it is forceless, the
pulse is weak [弱 RUÒ], feeling soft and small, like a thread. If
extremely weak, it is thin [細 XÌ], which feels like a single silk
thread.

The slow pulse [遲 CHÍ] is categorized as Yin. One respiration,

three arrivals. A little more rapid than slow is called moderate or
relaxed [緩 HUǍN], which reaches in four beats. If the pulse has two
beats or less, it is defeated and the disease cannot be treated. If there
is only one beat for every two breaths, the essence is depleted and
the pulse already has no Qi. Slow and thin is called choppy [澀 SÈ];
it pours and comes with extreme difficulty. It appears to stop but
does not stop; thus, it is both short and scattered simultaneously.
The knotted pulse [結 JIÉ] comes moderately; it stops and then
resumes its coming. The intermittent pulse [代 DÀI] comes
moderately; it stops and is not able to recover.
The rapid pulse [數 SHÙO] is categorized as Yang. Six arrivals, one
respiration. Seven is racing [疾 JÍ], eight is extreme. Nine arrivals
signify desertion. Pouring and coming, flowing uninhibitedly, this is
called slippery [滑 HUÁ]. If it has force, it is tight [緊 JǏN]; this
pulse is round like a bead or rope. If rapid appears at the cun
position and stops, this is hurried [促 CÙ]. If rapid appears at the
guan
22
position, a moving [動 DÒNG] pulse can be indicated; it must also
stir and shake with a form like that of a spinning bean.
The long pulse [長 CHÁNG] illustrates that the Qi is in counterflow;
thus, it exceeds its position. Long and extremely straight, the wiry
pulse [弦 XIÁN] responds tensely to the fingers.

The short pulse [短 DUǍN] illustrates that the Qi is diseased. It is

unable to fill its position; it only shows itself at the guan position,
and does not extend to the cun or chi positions.
When investigating the Eight Spiritual Meridians, the examination
of
their pulses is different from that of the regular channels.
• Straight up, straight down and floating [浮 FÚ] is the pulse of
the
Du Mai or Governing Vessel.
• The pulse of the Chong Mai or Penetrating Vessel is confined
[牢
LÁO]. The pulse of the Ren Mai or Conception Vessel is tight [緊
JǏN].
• At the Cun position, moving left to right, one can feel the
pulse
of the Yang Qiao Mai or Yang Bridge Vessel as‘pellet-like,’ which
can be considered slippery [滑 HUÁ] and long [長 CHÁNG] or
round and hard, respectively. At the Chi position, moving left to
right, one can feel the pulse of the Yin Qiao Mai or Yin Bridge
Vessel as ‘pellet-like.’

• At the Guan position, moving left to right, one can feel the
pulse
of the Dai Mai or Belt Vessel as ‘pellet like.’ This pulse should also
feel quite capable.
• The pulse of the Yin Wei Mai or Yin Linking Vessel begins
on the
outside or lateral aspect of the Chi position and slants upward to
arrive at the inside or medial aspect of the Cun position. The pulse
of the Yang Wei Mai or Yang Linking Vessel begins at the inside or
medial aspect of the Chi position and slants upward to arrive at the
outside or lateral aspect of the Cun position.

23
• When the Du Mai is diseased, there is upper back stiffness,
emotional withdrawal, and mania. When the Ren Mai is diseased,
there are the seven accumulations, stagnation, and hardness.

• When the Chong Mai is diseased, the Qi flows in rebellion and

interior tension results. Because the Dai Mai rules the area below
the waist, there is navel pain and loss of Jing when it is diseased.
• When the Yang Wei Mai is diseased, cold and heat can invade,
causing vision problems, vertigo, stiffness, and loss of balance.
When the Yin Wei Mai is diseased, there is Heart pain, chest pain,
palpitations, and tightness in the lateral costal region.

• When the Yang Qiao Mai is diseased, the outside of the legs
(e.g., Yang) are flaccid and the inside of the legs (e.g., Yin) are
tense and stiff. When the Yin Qiao Mai is diseased, the inside of the
legs are flaccid and the outside of the legs are tense and stiff.

Overall, the Eight Spiritual Meridians can cause separation of Yin

and Yang such as withdrawal and mania, tightness and looseness,
cold and heat. Each meridian has its own pulses and symptoms that
occur when in health and disease.

Song of the 28 Pulses4

PART ONE
浮 FÚ
This can be felt without pressing down much, at the surface, like
wood‘floating’ on top of water; represents exterior disorders.
24
沉 CHÉN
One must press down to feel it, at the‘depth,’ like a stone
dropped in water; represents interior disorders.
遲 CHÍ
This pulse 'arrives late' (3 arrivals per respiration), meaning it takes
a
while to feel; it represents cold conditions.
數 SHÙO

This movement 'arrives often' (6 arrivals per respiration) meaning

that there is something interfering with the Heart, which normally
beats steadily; represents heat conditions.
虛 XŪ
This feels like an empty valley and corresponds to a deficient or
‘empty’ condition (such as blood), causing weakness in the body.
實 SHÍ

This solid, forceful movement represents an excess or‘ full’

condition, usually caused by an individual being uptight and holding
back emotions.
滑 HUÁ
The ‘slippery’ pulse is like feeling a pearl; it indicates mucous in the
body layers and symbolizes dampness or phlegm.
PART TWO
澀 SÈ

This pulse feels like a tart fruit in that it is sticky to the fingers; the
radical in the top right corner refers to two rusty knives, which cut
roughly (e.g., ‘choppy’), referring to blood stagnation.
25
長 CHÁNG

This pulse feels‘longer’ than the three finger positions upon

measurement; it signifies a normal or excessive condition, and is not
as bad as its counterpart Duan [短].
短 DUǍN

This pulse feels ‘shorter’ than the three finger positions upon
measurement; it signifies a deficient condition, and is worse than its
counterpart Chang [長].
洪 H ÓN G

This pulse feels like a powerful lake with lots of‘flooding’ water,
signifying Fire blazing at its fullest; blood also can be 'shooting out,'
like the carotid artery bleeding at Ren Ying.
微 WĒ I
This can be interpreted as light, faint, or ‘minute,’ feeling worn out;
it means that the energy is still alive but is slowly dying.
緊 J ǏN
This feels as if the patient is tied up with wires around their chest,
resulting in a constrained or ‘tight’ feeling that makes it difficult to
breathe; it appears during excess cold syndromes.
緩 HUǍN

The opposite of Jin [緊] in that this pulse is ‘moderate,’ or loose;

although slow, it is an even, simultaneous slowness; it signifies a
normal condition or weakness of the middle burner
PART THREE

26
弦 XIÁN

This pulse corresponds to the act of tying up the strings of a musical

instrument, often referred to as 'wiry;' it corresponds to Liver and
Gall Bladder diseases.
芤 KŌ

The ‘hollow’ pulse is similar to a leek or green onion in that the

sides can be felt but the inside is empty; the deeper you go, the more
you lose it, signifying that blood is draining out of the body - an
emergency condition that can become very dangerous.
革 GÉ

This feels like the tough skin of an Ox stretched over a drum, giving
it a tympanic and dry feeling; it corresponds to deteriorating and
withering conditions with blood and jing depletion.
牢 LÁO

This pulse can be imagined as if the person is in prison or locked up

in some way; it is difficult to read and signifies completed excess
turning into deficiency, a serious condition.
濡 RÚ
This pulse feels‘soft,’ like a bubble floating on top of water; it
results from Spleen Qi deficiency and Dampness.
弱 RUÒ
The‘weak’ pulse feels as if it is on the verge of expiring; it results
from the depletion of Wei/Ying levels.
散 SÀN
This pulse is‘scattered’ in that it resembles a fishnet lying in the
water, with no pulling together; it is felt in emergency situations.

27
PART FOUR
細 XÌ
The small or’thin’ pulse feels like a silk thread; it is caused by
blood deficiency.
伏 FÚ
The‘hidden’ pulse feels like something is lurking in the very deep;
it corresponds to interior cold conditions.
動 DÒNG

This pulse is likened to a traveling scenario, in that it will be

throbbing with blood seeming to pound outward with no head or
tail, like a‘ spinning bean;’ it often results from Yin/Yang
imbalances.
促 CÙ

This pulse feels abrupt and hasty, like when someone stumbles on
the ground while‘hurrying;’ it results from extreme Yang and Fire
pressuring a Yin collapse.
結 JIÉ

This pulse is‘irregularly intermittent’ in that it stops once and then

comes again; it results from extreme Yin pressuring a Yang
collapse, with Qi and blood stagnation.
代 DÀ I
This pulse is‘regularly intermittent’ in that its stirring has stops in it;
it is due to a debilitating weakness of Yuan and Zang Qi.
疾 JÍ
The swift or‘ racing’ pulse feels agitated to the touch; it
indicates excessive Yang with exhausted Yin.
28

Conclusion
It is interesting that Western medicine relies on the physical
component of circulation for their diagnosis, while Daoist healers
utilize the subtle aspect of the pulse; in effect, both are correct, as
the Wei Qi 衛 氣 corresponds with Qi 氣 and the Ying Qi 營 氣
corresponds with the blood. When taking a reading of one’s
physical blood pressure, the systolic measurement corresponds to
inhalation and provides information to the practitioner as to how the
blood is moving inside the body. On the other hand, the diastolic
result corresponds to exhalation and determines how the blood is
being delivered.
That being said, one can see that in classical Daoist studies, there is
even more to pulse diagnosis than simply measuring the Qi 氣 at the
wrist. One must master the art of taking the four pulses through
diligent practice, learning from experience. Begin by locating the
points; then proceed to feeling the energy, noting qualities and
strength. Once you can locate the pulse and measure it, the twenty-
eight rhythms of the pulse must be studied in detail. Then, during
meditation, one can use the mind to harmonize the flow of Qi 氣 in
the body, normalizing the pulse, using the four points as indicators
for the Four Seas that comprise the pulsating rhythm of the ‘whole
land’ as embodied in the Dan Tian 丹田. By mastering the art of
Tiao Qi 調氣, one can learn to harmonize conditions such as Type II
diabetes, Stomach Fire 胃火, or dental problems, simply by adjusting
the flow of the pulse with energy accumulated at one’s fingertips.

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David Mainenti, L.Ac. (NJ, HI), Dipl. O.M. (NCCAOM), President

and CEO of Eco-Med, LLC, is a Board-Certified Acupuncturist,

Chinese Herbalist, and Oriental Medicine practitioner who
combines over 15 years’ experience in international business and
integrative health. Mr. Mainenti is a scholar of Taoist philosophy
and a highly-trained practitioner in classical Chinese medical arts
including acupuncture, acupressure, herbal medicine, aromatherapy,
nutritional analysis, reflexology, massage, bodywork, Qi Gong 氣
功, meditation, Feng Shui ,Yi

Jing, palmistry, and medical astrology. David holds a BS from

Villanova University, cum laude , and an MS from Tai Hsuan
College in Honolulu, Hawai`i, with honors.
The author would like to give special thanks to Dr. Chang Yi
Hsiang, 64th Generation Heavenly Master from the Mountain of
the Dragon and Tiger, for passing on key elements of theTi an
Shi Dao 天師道 lineage. Mahalo!