Emotions, Five Souls and Their Specific Acupuncture Points

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Emotions, Five Souls and Their Specific Acupuncture Points

G. Kubiena
Abstract
Understanding the concept of shen, at least three aspects have to be considered:
1. Shen as a substance is the most volatile transformation product from essence jing, via vital energy qi
2. Shen is used as a collective expression for mental and spiritual activity, covering five different manifestations, attached to the five solid or zang organs:
3. Shen as the soul of the heart is the chief soul enlightening the material body like a lantern to perceive environmental impressions and getting emotions out of ones system.
Emotions as well as environmental impressions primarily concern the shen of the heart, which
delegates them to the other four souls and finally reflects their reactions, manifested by facial
expression and involuntary body language. This function is fulfilled by the shen of the heart
as the manager of emotions in general and common sense.
In contrast to the literature about herbal therapy the usual acupuncture textbooks for foreigners emphasize on a very physical approach. I cannot help the impression that the psychologization of acupuncture is a Western idea, adopted by China at the time when psychology became socially acceptable. E.g. the five soul points, situated at the same level as the back-shu
points of the five zang organs: Several non-Chinese authors emphasize on their psychological
effect, while a survey of classical Chinese literature by Deadman and Al-Kafaji revealed
mainly physical indications.
Nevertheless Chinese Medicine anticipated the mutual effect of body, mind and emotions as a
natural phenomenon already more than 2000 years ago. In the West it was not before the end
of the last century that the findings of Freud and his successors became common property in
medicine. But still there is a difference between Western and Chinese approach to such disorders: West deals now extensively with psychosoma, in China the one works more un the
somato-psychic level.
In meanwhile 38 years of practicing acupuncture I learned to appreciate the discretion of acupuncture: Many patients are ashamed to talk about psychical or moreover sexual problems.
But In the course of acupuncture series, even using a mere physical approach, patients start
spontaneously to present the psychological background of their physical problems. May be
the treatment helps them to become aware of their un-reflected psychical conditions and this
helps to manage the problem.
Key words
Shen, heart, five shen, qi, emotions, impressions, five souls, five zang, acupuncture, five
points, Chinese Herbal Therapy
Basic Understanding of Shen Spirit
Actually enlightening is a quotation in Fruehaufs paper about the heart, referring to the hearts
spirit shen1: The heart, via the flame of shen that it harbors within, is therefore like a lantern in charge of illuminating the outside world; it is seen as the source of thought processes.
Any thought or idea, the will to carry it out, mental focus, planning, and intelligence can thus
be considered to be manifestations of shen.(end of quotation) As we will see below the five
shen of the organs, emotional and environmental problems are delegated to, naturally influence the reaction of heart shen.
1
Fruehauf H: http://www.itmonline.org/5organs/heart.htm
Talking about Shen shn - spirit basically at least three aspects should be considered:
o Shen as a substance is the most volatile of the Three Treasures: The most substantial
treasure is essence jng , which is transformed by the action of the middle burner into
the active substance qi . Shen is transformed from qi every day of life, as soon as we
open our eyes. When we are falling asleep shen is re-transformed into qi, and while we are
sleeping qi is re-transformed into shen. This aspect shows on the one hand the importance
of sleep for bewaring essence jing; on the other hand it shows that shen is a very individual substance, receiving its characteristics from the prenatal jing or yuan qi, combined
with aspects of every days intake of food, drinks and air. Furthermore the fact, that shen
is such a volatile, gas-like substance should remind us that acupuncture works very strong
on shen: With our needles we can hardly move essence jing. But if we move qi we always as well move shen even more than qi, because shen is more volatile. So we have to
be very cautious if acupuncturing psychotic patients. It is not advisable to leave such patients alone after acupuncture treatment!
o The five shen is an expression for five different souls (plural!): In contrast to the Christian Idea of one unique immortal human soul Chinese philosophy presumes five souls
wu shen w shn . Each of these souls is housed or stored by one of the solid organs and is concerned with the management of emotions: the liver stores hun, the lung po,
the spleen yi, the kidney zhi, and the heart houses shen.
o Shen, the spirit of the heart, is the conductor in the concert of the five souls, the chief
soul. Shen is in charge with the common sense. Shen is primarily concerned with environmental impressions and with emotions. The former reach the shen via the gates of the
heart (the sensory organs). Concerned with emotions shen delegates the reaction on them
to the other souls, finally reflecting them by facial expression and involuntary body language.
Furthermore the shen of the heart has to control the action of the four other souls and their
reactions. This may be difficult sometimes, especially concerning the soul of the liver
hun, with its tendency to violence.
The five solid organs and their spirits

Table 1: The five solid organs and their souls
The Heart houses the mind spirit: common sense
xn cng shn
The liver stores the ethereal soul: Instinct, territorial behavior
gn cng hn
The lung stores the body-soul: autonomous nerve system, skin fi cng p
The spleen houses the idea: digestion, calculation
p cng y
The kidney stores the will: target, solidity
shn cng zh
The heart houses the shen spirit/ mind

Xn cng shn
See above
The liver stores the ethereal soul hun

Gn cng hn
The expression ethereal soul means that hun in contrast to the lungs soul po can separate from the body. This may happen during sleep, manifesting as dreams; and it happens after
death: Fruehauf: Hun can be interpreted as the realm of the subconscious that is particularly
active during sleep time. Therefore, all Chinese words that include the character hun describe
states of dreaming or trance. (End of quotation). Hun is not buried automatically with the
corpse but only if the Confucian rites have been performed properly. If not, hun may stay
roaming around as a ghost. During life "Hun is that what follows shen going in and out."
Among the five souls hun is the most active, the most spontaneous, the most moody one. One
of my teachers said: The hun is only bearable under a strong control by the shen of the
heart2.
If hun is irritated, especially by anger, frustration or rage, it tends to cause outbursts. In civilized live nobody can afford to let his anger come out whenever there is irritation. Thus there
must be suppression. Because the livers task is to circulate qi and blood smoothly, steady
suppression of anger leads to qi stagnation, which may manifest as oppression in the hypochondric region. Qi depression on the one hand is used as a synonym for such a condition
but as well for actual depressive conditions, neurosis, and even psychosis.
The lung stores the corporeal soul
fi cng p
In contrast to the soul of the liver (hun) po is tied closely to the material body. So anyway it is
buried with the dead body.
Fruehauf: po entails the basic instincts3 that we possess from birth, enabling us to see and
hear and eat and cry, even with the early state of awareness and activity of a baby. Since
breathing is the most fundamental of all instincts, the lung is the residence of the po spirits.
(end of quotation).
In modern medical language, that means, that po is in charge of the functions of the autonomous nerve system, e.g. heart beat, breathing, bowel movement, blushing etc. as well as of the
basic sensory functions like hearing, seeing, feeling and of the basic reflects like uttering
louds, crying, smiling, laughing all the functions a new borne baby already has.
Po is the most sensitive of the five souls, so it may be compared with a flower power hippie.
Since the lung governs the skin. Many dermatological diseases are caused or at least aggravated by emotions a result of an insultation of the po.
The spleen stores the idea
p cng y
Among the tasks of the spleen organ network are digestion, transformation and transportation.
Regarding the soul of the spleen yi , one will find ability to think and remember. (Fruehauf) . But which kind of thinking and remembering? The task of yi is the digestion of
new ideas, whereby one makes them to ones owns a specialty of philosophers and a precondition for students to keep things in mind. Learning stuff has to be processed by the yi,
otherwise it will be forgotten immediately. Another specialty of the yi is listing up and setting
things into order very important for book keepers!
A few words to memory: I learned that long-term memory is stored in the heart blood, shortterm memory in the kidney (essence jing). A common experience: Old people frequently
remember the name of their dancing partners 60 years ago, but forget immediately what they
had for lunch the same day.
2
3
Ramakers: personal information, about 2000

Rather: basic bodily functions
The kidney stores the zhi willpower

shn cng zh
The soul of the kidney zhi represents the will power. It is in charge of carrying out an already
made up plan, reaching a goal, even with extreme difficulties. E.g. who had expected the reunifying of West and East Germany before this surprising event 1989? Nobody, except the
German chancellor Kohl. Or who in this life would have considered an American president of
African origin, called Barack Obama? Personalities, who decide to reach the almost unreachable need a lot of zhi!
Fruehauf: Will, determination, and power of memory are attributed to the kidney. The ability
to keep a secret is attributed to the kidney's power of retention and safeguarding against leakage. The Neijing defined that "the kidney stores jing, and jing houses will power." In turn, if
kidney jing becomes exhausted, a weak will and poor memory will result. (end of quotation)
The effect of emotions on organs and souls
Most of the seven emotions have a physiological function as well as a pathological manifestation. Liu Yanchi: The seven emotional factors in Traditional Chinese Medicine are joy, anger, melancholy, worry, grief, fear and fright. These are normal emotional responses of the body to external
stimuli, and do not normally cause disease. Severe, continuous or abruptly occurring emotional stimuli,
however may cause damage as they surpass the regulative adaptability of the human body, especially
when there is a preexisting oversensitivity to them. The qi and the blood of the zang-fu organs will be
disrupted leading to disease. The seven emotional factors differ from the six environmental pathogenic
factors in that they directly affect the zang-fu organs, qi and blood. For this reason they are considered
to be the main causative factors for interior diseases. (End of quotation)
In the course of time history the correlations between organs, emotions and souls changed several
times. Thus the assignment of emotions to organs is not unambiguous, and can only be understood in
the historical context. See the following table.
Table 2: History of the Five, Six and Seven Emotions4

Source
Wuqing
(Five Emotions)
Liuqing
(Six Emotions)
Liji
(3rd century B.C.E.)
Xunzi
(3rd century B.C.E.)
Hanshu (1st century)
Baihu tongyi 1st century)
Chinese Buddhist
scriptures
(3rd-6th century)
Hai lu suishi
(12th century)
Zhuzi yulu
(The teachings of the neoConfucian philosopher
not specified (associated

with the live roots: eyes,
ears, nose, tongue, body)
Qiging
(Seven Emotions)
excitement (xi), anger (nu),
sorrow (ai), panic (ju),
affection (ai), hate (wu),
desire (yu)
love (hao), hate (wu),

sorrow (ai), leasure (le)
partiality (shan), hate (wu),
sorrow (ai), leasure (le)
love (hao), hate (wu),
pleasure (le), sorrow (ai)
not speci
(associated with the six
roots: eyes, ears, nose,
tongue, body, and mind)

sorrow (ai), pleasure (le),
blame (yuan)
Fruehauf H: All Disease Comes From the Heart

sadness (you), panic (ju),
affection (ai), hate (wu),
Source
Wuqing
(Five Emotions)
Liuqing
(Six Emotions)
Qiging
(Seven Emotions)
desire (yu)
Zhu Xi,
1130-1200)
Major medical texts
featuring the presentday version of the seven
emotions:
Sanyin jiyi bingzheng
fanglun (1174), Shiyi
dexiao fang (1176),
Jisheng fang (1253),
Puji fang (1406), Binhu
maixue (1564), Zhengzhi
zhunsheng (1602),
Jingyue quanshu (1636),
Yizong jinjian (1742)

sadness (you), worry (si),
grief (bei), fright (jing), fear
(kong)
Nevertheless all emotions influence the flow of qi, some more, some less focusing on the organ related
with the respective element or with the qi flow in general.
Starting studying TCM the different nomenclature and the ambiguous classification of the emotions
may cause major difficulties. First of all it is clear that some emotions are absolutely physiological and
thus may be taken as normal impulse-givers for the movement of qi. But there are several emotions
without any obvious physiological effect, e.g. grief and melancholy. Secondary even the positive emotions may turn into bad if the conditions are like written above.
So let us try to work out the effect of emotions on their respective organ, its qi and therewith its soul.
Table 3: Emotions and Their Effect On Organs/ Qi/ Souls
Emotion
Joy
Anger/ rage
Grief
Melancholy
Physiology
Joy slows down
the heart qi
Anger/ rage aggression makes
liver qi rise
0
0
Anxiety,
overthinking
Fear
Fear lets qi sink

down
0
Fright
Pathology
Excessive joy makes the qi
sluggish
Rage causes the liver qi to
flow adversely upward
pn yn
x z q hun
n z q shng
Grief consumes lung qi

Melancholy causes stagnation of lung qi
anxiety makes the qi depressed (often resulted in indigestion)
Sinking kidney qi incontinence, seminal discharge
Fright deranges qi and leaves
the heart qi wander about,
adhering to nothing5
bi z q xio
yo z q y
s z q ji
kng z q xi
jng z q lun
Just to show how difficult it is to work out a universally valid concept of the seven emotions,
their effect and their respective organs, please see the following table.
Table 4: Emotions and organs presented by different authors
piWiseman Class.
nyin
1 x joy
joy
(heart)
(heart)
Liu Yanchi
Class.
CAM
Liu Yanchi
F/Z
x z q hun
excessive joy makes the
qi sluggish
joy causes
the qi to
move slowly
joy
joy (heart) if normal: encourages circu- (heart)
lation of qi and blood.
Over-joy scattering
of heart qi, inability to
concentrate
piWiseman Class.
nyin
2 n anger
anger,
(liver)
rage
(liver)
3 bi sorrow
(lung)
4
yu
anxiety
(lung)
5 s
thought
(spleen)
6
fear
kng (kidney)
7
jng
fright
(kidney)
Class.
CAM
Liu Yanchi
F/Z
n z q shng
rage causes the liver qi
to flow adversely upward
anger causes
the qi to rise
up
anger (liver)
anger
(liver)
grief drastically consumes qi
grief (lung) dejec- support

tion or stagnation of qi (lung)
melancholy
drastically
consumes qi
sadness (lung) lung anxiety

(lung or
qi stagnation
spleen)
sorrow -)Qi
(lung)
bi z q xio
sorrow makes the qi (of
the lung) consumed
melan-
choly
n z q y
(lung)
melancholy makes the
qi stagnated
anxiety
(spleen
s z q ji
)
anxiety makes the qi depressed (often resulted
in indigestion)
fear
(kidkng z q xi
ney)
fear causes qi to sink
(incontinence, seminal
discharge)
fright
(kidjng z q lun
ney)
fright makes the qi (of
the heart) disturbed
worry causes pensiveness (spleen)

qi to stagnate depression and
stagnation of qi
anxiety
(lung or
spleen)
fear causes qi fear (kidney) kidto decline

ney qi
fear
(kidney)
fright causes
it to be deranged
fright (kidney)
heart qi wander
about, adhering to
nothing
fright
(kidney)
The Five Points of the Souls on the Exterior Branch of the Bladder Channel on the Back
There are five points, situated lateral to the back-shu points of the solid or zang organs
named according to the five souls. Their indications are ambiguous: Maciocia and Platsch are
very enthusiastic about their psychological effect. But reviewing my acupuncture textbooks
there was a great disillusion. The table below shows that the Chinese approach is by far less
psychological and emphasizes mainly on the physical aspect. Deadman/Al-Kafaji: According to the Essential Questions the five outer Bladder points level with the five zang back-shu
points drain heat from the five zang, an action shared by the back-shu points.
Table 5: Assignments of the Five Points of the Souls to Mental, Psychological or

Emotional Problems
Exterior BPoint
Bl 42 po
hu (Door of
the Corporeal Soul)
Bl 43 gao
huang (Vital Region
Shu)
Bl 44
shen tang
(Hall of the
Spirit)
Bl 47 hun
men (Gate
of the Ethereal Soul)
Bl 49 yi
she (Abode
of Thought)
Maciocia: Foundations
Mental aspect: the pont is
associated with the corporeal soul po, which referring to the mental-spiritual
aspect of the lung. Therefore Bl 42 is used for emotional problems, related
with the lung, primarily for
depression, grief and sorrow. The point has a pronounced effet in calming
the mind and it nourishes
qi, whenever it has been
used up by a longer lasting
phase of depression or grief
Invigorates the spirit via
essence jing, which is
nourishing the brain. Thus
it promotes the power of
memory and clears up the
mood, primarily after a
long phase of illness
The point is primarily used
for emotional and psychic
problems, referring to the
heart. Optimum use is together with Bl 15, especially for anxious vexation,
sleeping disorders and depression
Roots the ethereal soul
hun6. We use this point for
emotional problems, related to the liver, including
depression, frustration and
long lasting grudge (Groll)
Strengthens the mental aspect of the spleen, i.e.

memory, concentration and
absorbing capacity
Platsch Psychosomatik/ 5E
Is linked to the psychic
and emotional properties of the lung network (disturbances of
body perception,
oversensitivity, pain
and loss of rhythm of
life)
Li Ding
CAM
Calms the spirit

shen, indicated for palpitations, sleeplessness
and poor memory
Links with the spiritual

heart (for spiritual desire, interior vacuum,
the feeling of being
isolated/ separated with
grief, depression, lacking impetus, rage and
fear
Regulates aspects of
individual consciousness and coordinates
interior and exterior
world (for disturbances
of the ego, selfconfidence, lack of coordination, decisiveness, sleeping disorders and nightmares
Prevents unproductive
thoughts
Maciocia calls hun the wandering soul
Deadman/AlKafaji
Three corpse
possession
disorder
Liu Gongwang
Referring to
Bl 13 fei
shu: Mental
Diseases:
Manicdepression,
epilepsy and
clonic convulsion
Poor
memory,
seminal
emission
poor
memory
calmes the
spirit
Amnesia,
sleeplessness,
vertigo, dizziness
Calms the
mind
Vexation, insomnia
Mental
diseases,
removes
stagnation
of liver qi
~ via regulation of the

liver qi and
soothing of
the sinews
Referring to
Bl 18 gan
shu: mental
diseases, epilepsy
Spleen
problems
and those
disorders
associated
with the
emotions
0/ wasting
and thirsting
disorder
Exterior BPoint
Bl 52 zhi
shi (Residence of the
Will) or jing
gong (Palace of Essence)
Maciocia: Foundations
Strengthens the powers of
will and decision: both of
them are mental-spiritual
phenomena linked to the
kidney. Very useful for the
treatment of various forms
of depression, combined
with disorientation and lack
of willpower and thus lack
of mental strength of selfhealing
Platsch Psychosomatik/ 5E
Tonifies and stores essence and willpower
(for deficiency of endurance, determination
caused by lack of willpower)
Li Ding
CAM
Deadman/AlKafaji
0
Liu Gongwang
Insomnia,
amnesia,
dreaminess
Shen, Acupuncture and Herbal Therapy7

The precondition for mental peace, concentration, normal perception and behavior and peaceful sleep are: harmonious qi-flow (the task of the liver, easily disturbed by emotional irritation)
and the rooting of the five shen to their associated organs. Acupuncture invigorates the qi
flow and thus may have a pacifying effect in case of qi stagnation caused by emotions or removable impediments, emphasizing on the expression removable. On the other hand shen,
as a very volatile substance, is easily moved by acupuncture. So especially in the case of severe neurotic or psychotic conditions be careful not to upset shen still more.
Among the remedies the Bupleurum formulas are very efficient in harmonizing the flow of
liver qi. Xiao chai hu tang minor Bupleurum decoction is the most-sold remedy in Japan to
help escape from the very tight conditions. But even Bupleurum formulas can not be effective
if there is a different underlying pattern.
E.g. neither acupuncture nor harmonizing remedies are effective if the qi stagnation is caused
by one of the secondary pathogens static blood and phlegm. TCM differentiates the latter into
non substantial and substantial phlegm. Substantial phlegm shows up as sediments like stones
or bone appositions accompanying arthrosis. This sort of phlegm is a very substantial impediment for acupuncture and it has to be re-transformed into the removable substance it was
made from (i.e. dampness or liquid) by internal medication, e.g. the very simple formula er
chen tang decoction of two aged drugs, i.e Citri reticulatae Pericarpium (chen pi or ju hong)
and Pinelliae Rhizome (ban xia).
On the other hand non-substantial phlegm may irritate shen by clouding and deforming the
sensory perception of reality, thus causing psychosis. There are special formulas for clearing
the orifices, specifying on the reason of the misting (heat, cold, phlegm). Among the most effective remedies are Acori tatarinowii Rhizome (shi chang pu) and the heart nourishing herb
Polygalae Radix (yuan zhi), which has the nice side effect of transforming phlegm and opening the orifices of the heart.
Repletion heat can cause heavy irritation of shen, resulting in day- and nightmares, vexation
and even coma. Of course repletion heat has to be eliminated by reducing acupuncture techniques or cooling and guiding out medication. Gypsum (shi gao) is a very cold remedy and
Rhei Rhizoma (da huang) is purging.
Another reason for mental irritation and disturbed sleep is food stagnation, frequently caused
by overeating. In this case acupuncture at Stomach 44 may work as well as digesting herbs,
e.g. food stagnation relieving herbs in bao he wan Harmony preserving pill.
If mental irritation is caused by lacking of substances, like cooling yin or calming blood, a
different approach is indicated: The lacking substances have to be replenished. In other words:
Feed the body with what the lacking substance can be made from. According to TCM theory
acupuncture can move qi and remove pathogens from the bodys surface but can not produce
substances like yin or blood immediately; it can only reduce yang to stop it consuming yin.
7
Bensky: Materia Medica 2004, Scheid/Bensky et alii: Formulas
Nevertheless, applied over a longer period, it can stimulate the producers of qi, blood and yin
(stomach, spleen and kidney). One of my favorites in this category is the qi and blood tonifying formula: Gui pi tang Return Spleen Decoction:
Tonifying qi: containing the whole formula si jun zi tang
Tonifying blood: Astragalus und Angelica sin. with pronounced blood producing and invigorating effect
Calming the spirit: Polygalae Radix yuan zhi and Longan arillus long yan rou
Substances helping digestion: Saussureae Radix xiang mu and Zingiberis Rhiz. Trecens
sheng jiang
Apart from these basic conditions there are two different techniques to calm an irritated shen,
resembling the possibilities to keep a teenager at home:
One possibility is to make it very comfortable for the shen to stay in its respective organ
by nourishing its qi, blood and yin. The specific substances are summarized under the category of heart nourishing and shen calming herbs, e.g. Ziziphi spinosae Semen (suan zao
ren), Longan Arillus (long yan rou), Biotae Semen (bai zi ren), Polygalae Radix (yuan zhi)
etc.
The second possibility becomes actual if shen is gravely irritated so that the condition is
close to psychosis: Heavy settlers, which hold the spirit down, have to be used, e.g. Fossilia Ossis Mastodi (long gu), Ostreae Concha (mu li), Ferri frusta (sheng tie luo), Margarita
(zhen zhu) and mother of pearl (zhen zhu mu) etc.
There are special formulas for any abnormal mental condition, working amazingly well.
One of my favorites is a very simple prescription, which proved to be most efficient in
treating hysteria, neurosis and even the early stage of schizophrenia: Gan mai da zao tang
licorice, light wheat and Chinese date soup, or to say it a bit more expertly decoction.
Although the single ingredients almost look like foodstuff and none of them is a spirit
calming drug, together they manage to nourish the heart, calm the spirit, harmonize the
digestive system and relax hypertonicity.
Summary
In contrast ro the Christian theory of one unique immortal soul, the Chinese theory focuses on
five shen souls or spirits, the chief of which is the shen of the heart. The five souls are
stored in the five solid zang organs, where they only stay if there is no irritation by pathogens
or emotions. Mental peace clinches on the even qi movement and the solid attachment of the
five shen to their related organs.
It is the task of the liver to keep the flow of qi and blood smooth and easy. Some emotions
work on the qi flow and thus may disturb the liver in fulfilling its task. Furthermore the frequently necessary suppression of emotions may induce liver qi stagnation, respectively liver
qi depression, an expression which is sometimes used as a synonym for liver qi stagnation.
Longer lasting, this condition can manifest as depression in the psychological sense of the expression or as other emotional disturbances, i.e. neurosis, hysteria and even psychosis.
Acupuncture is very helpful stimulating the flow of qi. Nevertheless the reason of any qi stagnation has to be found and removed. Otherwise acupuncture can aggravate already given
symptoms in this case, because substantial impediments have to be removed by medication
before acupuncture. Otherwise the invigorated qi movement can cause more pain because it is
blocked. Another condition requiring medication before acupuncture is qi deficiency. To obtain an acupuncture effect there must be enough qi to be moved.
Summarizing I dare saying: My personal impression that the Chinese approach to psychic
conditions goes via the physical aspect, was confirmed by the analysis of the five points
named in accordance with the five shen, situated on the lateral branch of the bladder channel
on the back: While authors outside China enthusiastically emphasize on their mental aspect,
10
Chinese textbooks for foreigners give absolute priority to their effect on physical conditions.
From the practical point of view, applied TCM can not replace modern psychotropic drugs totally. Used with profound background knowledge of TCM and respective precaution acupuncture and Chinese Herbal Therapy have amazing effects in treating psycho-emotional abnormalities without causing negative side effects and therefore can be warmly recommended for
the treatment of psycho-emotional disorders.
References
Bensky D./Clavey S./ Stger E. (2004, Erstauflage 1986) Chinese Herbal Medicine Materia Medica,
3rd Edition 2004. Eastland Press Incorporated, Seattle, Washington. ISBN: 0-939616-4-24
Cheng Xinnong (Hg.) (1987) Chinese Acupuncture and Moxibustion. Foreign Language Press, Beijing.
ISBN: 0-8351-2109-7, 7-119-00378-X
Deadman P. / Al-Khafaji M. with Baker K. (1998) A Manual of Acupuncture. Eastland Press # D
Vista, California USA. first published by Journal of Chinese Medicine Publications (1998). ISBN
0 9510546 7 8
Feit R. / Zmiewski P. (1989) Acumoxa Therapy Volume I. Paradigm Publications, Brookline, Massachusetts. ISBN: Vol I: 0-912111-22-4;
Fruehauf H: All Disease Comes From the Heart: The Pivotal Role of the Emotions in Classical Chinese Medicine. Found under http://www.scribd.com/doc/17849966/Emotions-Fruehauf
Fruehauf H: http://www.itmonline.org/5organs/5organs.htm
Li Ding (1991) Acupuncture, Meridian Theory and Acupuncture Points. Foreign Language Press, Beijing. ISBN: 0-8351-2221-2 and 7-119-00405-0
Liu Gongwang (1998) Acupoints and Meridians. Huaxia Publishing House, Beijing (first edition
1996), ISBN: 7 5080 1429 4
Liu Yanchi (1988) The Essential Book of Traditional Chinese Medicine. Volume I and II. Columbia
University Press, New York. ISBN10: 0231065183; ISBN13: 9780231065184
Maciocia G. (1994) Die Grundlagen der Chinesischen Medizin. Verlag fr Traditionelle Chinesische
Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. (Englische Erstausgabe 1989). ISBN: 3-92734407-9. A Translation of Maciocia G.(1989) The Foundations of Chinese Medicine: A Comprehensive Text for Acupuncturists and Herbalists, Churchill Livingstone, London
Maciocia G.(1997) Die Praxis der Chinesischen Medizin. Verlag fr Traditionelle Chinesische Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. (Englische Erstausgabe 1989). ISBN: 3-927344-17-6
Platsch K-D. (2005) Psychosomatik in der chinesischen Medizin. Elsevier GmbH, Urban & Fischer,
Mnchen. ISBN:3-437-56111-1
Platsch K-D. (2009) Die fnf Wandlungsphasen: Das Tor zur chinesischen Medizin. Elsevier GmbH,
Urban & Fischer, Mnchen. ISBN:3-437-56711-7
Scheid V. / Bensky D./ Ellis A. / Barolett R (2009) Formulas and Strategies, 2nd Edition. Eastland
Press, Seattle, Washington, USA. ISBN:978-0-039616-67-1
Xie Zhu-Fan/ Lou Zhi-Cen/ Huang Xiao-Kai (1994) Classified Dictionary of Traditional Chinese Medicine. New World Press, Beijing. , Beijing. ISBN: 7-80005-226-5
Abbreviations
Abbreviation
Bensky Materia
Medica 2004
CAM
Class
Deadman /AlKhafaji
F/Z
Fruehauf
Fruehauf
Reference
Bensky D./Clavey S./ Stger E. (2004, Erstauflage 1986) Chinese Herbal Medicine Materia
Medica, 3rd Edition 2004. Eastland Press Incorporated, Seattle, Washington. ISBN: 0-939616-4-24
Cheng Xinnong (Hg.) (1987) Chinese Acupuncture and Moxibustion. Foreign Language Press, Beijing. ISBN: 0-8351-2109-7, 7-119-00378-X
Xie Zhu-Fan/ Lou Zhi-Cen/ Huang Xiao-Kai (1994) Classified Dictionary of Traditional Chinese
Medicine. New World Press, Beijing. , Beijing. ISBN: 7-80005-226-5
Deadman P. / Al-Khafaji M. with Baker K. (1998) A Manual of Acupuncture. Eastland Press # D
Vista, California USA. first published by Journal of Chinese Medicine Publications (1998). ISBN 0
9510546 7 8
Feit R. / Zmiewski P. (1989) Acumoxa Therapy Volume I. Paradigm Publications, Brookline, Massachusetts. ISBN: Vol I: 0-912111-22-4;
Fruehauf H: http://www.itmonline.org/5organs/5organs.htm
Fruehauf H: All Disease Comes From the Heart: The Pivotal Role of the Emotions in Classical Chinese Medicine. Found under http://www.scribd.com/doc/17849966/Emotions-Fruehauf
Abbreviation
Li Ding
Liu Gongwang
Liu Yanchi
Maciocia:
Foundations
Maciocia: Practice
Platsch 5E
Platsch Psychosomatik
Scheid/Bensky
et al: Formulas
11
Reference
Li Ding (1991) Acupuncture, Meridian Theory and Acupuncture Points. Foreign Language Press,
Beijing. ISBN: 0-8351-2221-2 and 7-119-00405-0
Liu Gongwang (1998) Acupoints and Meridians. Huaxia Publishing House, Beijing (first edition
1996), ISBN: 7 5080 1429 4
Liu Yanchi (1988) The Essential Book of Traditional Chinese Medicine. Volume I and II. Columbia
University Press, New York. ISBN10: 0231065183; ISBN13: 9780231065184
Maciocia G. (1994) Die Grundlagen der Chinesischen Medizin. Verlag fr Traditionelle Chinesische
Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. (Englische Erstausgabe 1989). ISBN: 3-927344-079. A Translation of Maciocia G.(1989) The Foundations of Chinese Medicine: A Comprehensive
Text for Acupuncturists and Herbalists, Churchill Livingstone, London
Maciocia G.(1997) Die Praxis der Chinesischen Medizin. Verlag fr Traditionelle Chinesische Medizin Dr. Erich Whr, Ktzting, Bayer. Wald. ISBN: 3-927344-17-6 (First Published in English: Maciocia G (1989) The Practice of Chinese Medicine: The Treatment of Diseases with Acupuncture and
Herbal Therapy.
Platsch K-D. (2009) Die fnf Wandlungsphasen: Das Tor zur chinesischen Medizin. Elsevier GmbH,
Urban & Fischer, Mnchen. ISBN:3-437-56711-7
Platsch K-D. (2005) Psychosomatik in der chinesischen Medizin. Elsevier GmbH, Urban & Fischer,
Mnchen. ISBN:3-437-56111-1
Scheid V. / Bensky D./ Ellis A. / Barolett R (2009) Formulas and Strategies, 2nd Edition. Eastland
Press, Seattle, Washington, USA. ISBN:978-0-039616-67-1

Emotions, Five Souls and Their Specific Acupuncture Points

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Emotions, Five Souls and Their Specific Acupuncture Points

The five solid organs and their spirits

The liver stores the ethereal soul: Instinct, territorial behavior

The kidney stores the will: target, solidity

The heart houses the shen spirit/ mind

The liver stores the ethereal soul hun

Ramakers: personal information, about 2000

The kidney stores the zhi willpower

Table 2: History of the Five, Six and Seven Emotions4

not specified (associated

love (hao), hate (wu),

excitement (xi), anger (nu),

Fruehauf H: All Disease Comes From the Heart

excitement (xi), anger (nu),

excitement (xi), anger (nu),

Fear lets qi sink

Grief consumes lung qi

grief drastically consumes qi

grief (lung) dejec- support

sadness (lung) lung anxiety

worry causes pensiveness (spleen)

fear causes qi fear (kidney) kidto decline

Table 5: Assignments of the Five Points of the Souls to Mental, Psychological or

Strengthens the mental aspect of the spleen, i.e.

Calms the spirit

Links with the spiritual

Maciocia calls hun the wandering soul

~ via regulation of the

Shen, Acupuncture and Herbal Therapy7

Bensky: Materia Medica 2004, Scheid/Bensky et alii: Formulas

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