Journal of Chinese Medicine • Number 80 • February 2006
What is an
Acu-moxa Point?
Abstract
The word ‘point’ conveys an inaccurate image of the sites on the body where acupuncture and moxibustion are
applied. This image can be developed more fully by understanding the use of the Chinese term, xué, in fengshui. By
comparing the terrain of the body to that of the earth and examining the meaning of the point names, it is possible
to move beyond the one dimensional concept of the term point.
Lost in translation
The word ‘point’ in English is not a translation of xué,
, the Chinese word used for a place on the body
where acupuncture and moxibustion treatment can
be applied. Early European translators lacked the
understanding required to truly appreciate the concept
of xué. Thus, in the search for a suitable translation,
they settled for an English meaning that made sense
to them. Unfortunately, the choice of ‘point’ was a
misconception, and it is one that continues to mislead
practitioners in the West today.
Why is the term point so inappropriate? A point
is one dimensional. Webster’s Universal College
Dictionary says it is “Something that has position,
but not extension, as the intersection of two lines.”
In comparison, the Han dynasty etymological
dictionary, Shuowen Jiezi, gives the original meaning
of xué as an earthen chamber.1 In Chinese, the word
xué has two distinct meanings: it is the technical term
for a ‘point’ used in acupuncture or the martial arts,
but more generally it is defined as a hole, cave, den,
lair or nest (Zhang, 1992 and Mathews, 1943); all
clearly possessing three dimensional properties and
reflecting the fact that acu-moxa points are usually
found in depressions or crevices between bones or
sinews, and as such, have length, width and depth.
The term ‘point’, therefore, does not truly reflect
the complex, three dimensional image of xué.
Neither does the word point reflect the idea of a place
through which something passes, like other Chinese
terms such as shu or xué dào. Shu, also a term for
an acupuncture point, is a place on the body where
something is transported. Xué dào literally means a
hole or cave that is a pathway. The word ‘point’ lacks
any of this imagery.
The flatness and lack of movement of the term
‘point’ is echoed in the word ‘meridian’, often used
to translate jing, . Meridians are imaginary north-
south lines of longitude drawn on maps. They have
no reality and take up no space. The image invoked
What is an Acu-moxa Point?
By: Lorraine
Wilcox
Keywords:
point,
acu-moxa
by the terms ‘meridian’ and ‘point’ is of something point, xué,
created in the human mind as an easy reference for fengshui.
finding a location, something drawn on paper. It is
like a map, but is not in itself the land that is being
mapped.
The term ‘channel’, a preferable translation of jing
however, means the bed of a stream, river or other
waterway, a route through which something passes
or progresses. This is much more appropriate since
a channel is not imaginary, it conveys the image of
water and movement and is a part of the topography
of the earth.
Acu-moxa points are usually found in depressions
or crevices between bones or sinews, and as such,
have length, width and depth. The term ‘point’,
therefore, does not truly reflect the complex, three
dimensional image of xué.
A few older English language books respect the
image of space that the word xué demands. Mathews’
Chinese English Dictionary (1943) defines xué as
‘a sinus in the body’ when referring to acu-moxa
points. Liu and Mau (1980) translate it as ‘aperture’
and define it as “the opening into a channel from the
external surface.” They add, “Generally speaking, any
relatively small space (even a crevice) in the body is a
xué … the specific cavity towards which the needle is
to reach.” Manfred Porkert, known for his Latinised
terminology, chose to use ‘foramen’, a well reasoned
choice as foramen literally means a hole, opening or
aperture in Latin.
However, most books published in the West
during the 20th or 21st century, whether written or
translated by Chinese or English speakers, use the
term ‘point’. These include such influential works as
6 What is an Acu-moxa Point?
Felix Mann’s books from the early 1960’s, the Chinese
published Essentials of Chinese Acupuncture from 1980,
and George Soulie de Morant’s Chinese Acupuncture
(L’Acuponcture Chinoise), first published in French
around 1940 (although Soulie de Morant chose ‘point’
as his term, he went on to elaborate that the Chinese
word meant the “entry of a cavern; hollow.”).
An improved understanding of the subtlety, finesse
and imagery of the word xué may increase our ability
to work with qi during treatment. The exploration
of xué within the context of fengshui provides an
opportunity to bring a broader and deeper meaning
to the understanding of the term.
It is held that we are connected to our ancestors
through our blood, essence and bones and it
is believed that the bones act almost like a
transmitter. If they receive good quality qi when
they are placed in the earth, then they will send
benefit to those connected to them.
The human body is a small heaven and
earth
In Zhang Jiebin’s famous essay on the Yijing and
medicine, he declared, “The human body is a
small heaven and earth,”2 distilling one of the most
important principles of Chinese medicine over the
previous 1500 years, that observations of the natural
world can equally be applied to the human body.
In the Inner Canon (Neijing), ‘points’ are often called
qi xué, which might be translated as caves containing
or made out of qi, or nests of qi. Points are located
in the flesh, which corresponds to the Spleen and to
earth. Thus the Shuowen Jiezi’s definition of xué as
an earthen chamber seems particularly appropriate
when applied to the human body. This image is
further strengthened by the definitions of xué as
a hole or an animal’s lair dug into the earth. This
principle of digging into the earth is further reflected
in the practice of fengshui, where xué means a grave
site; indeed, the larger Chinese-English dictionaries
give ‘grave’ as another meaning of xué.
Strictly speaking, this definition of xué refers to a
site that can potentially be used for a grave, whether
or not someone is ever buried there.3 This is similar
to an acu-moxa point which exists whether or not we
decide to use it in treatment. Thus a shared meaning
of xué emerges: a site on the earth or on the body with
specific characteristics.
Before discussing this further, it is necessary to
provide some background to the study of fengshui.
Journal of Chinese Medicine • Number 80 • February 2006
Fengshui has two divisions: yin house and yang
house.4 Yang house fengshui focuses on the quality of
buildings for the living, whilst yin house fengshui is
used to locate a grave-site. While the principles and
foundations are the same, yin house and yang house
sites have different criteria. In yang house fengshui,
the term xué is not used, as these structures are built
above the ground (in a more yang location). However,
graves are most often dug into the earth, into an
‘earthen chamber,’ so yin house fengshui provides for
a discussion of xué.5
The theories of yin house fengshui are based on
the idea that the burial of an ancestor affects the well-
being of the next three generations in the deceased’s
blood-line. The vehicle for this is the bones, which
contain marrow and were made from jing essence. It
is held that we are connected to our ancestors through
our blood, essence and bones and it is believed that
the bones act almost like a transmitter. If they receive
good quality qi when they are placed in the earth,
then they will send benefit to those connected to
them. Conversely, if the burial site is inauspicious, the
descendants will decline. The goal is to bury the body
in a place where it is bathed in what is called ‘sheng
qi’, the qi of life.
The Book of Burial states, “Burial rides sheng qi.”6
This means that a grave should be in a location where
sheng qi condenses in the land. The text goes on to
explain, “When qi rides the wind, it is scattered;
when it encounters water, it is retained. The ancients
gathered it to prevent it from being scattered and
guided it to assure its retention. That is why it is called
wind and water (fengshui).”
A large part of fengshui practice is the art of reading
the terrain, the mountains and water, to determine the
location of sheng qi. Sheng qi is scattered by the wind
but is attracted to water, since water has the ability
to make sheng qi condense.7 Whenever a place is
surrounded by beautiful mountains and embraced by
gentle water, it is easy to find sheng qi. The mountains
protect the qi from being scattered by the wind and the
water helps to retain it. Such principles have validity
when applied to the human body in the selection and
use of acu-moxa points.
The four criteria for a xué
There are four criteria for finding a xué (proper burial
site), according to Explaining Fengshui for You.8 If you
meet all of these criteria, you will have found an
auspicious site where sheng qi condenses. Following
such guidance in the location and use of xué on the
human body can also have very desirable outcomes
in acupuncture and moxibustion treatment.
Journal of Chinese Medicine • Number 80 • February 2006
Figure 1
True Dragon9
“This indicates a mountain vein flowing with sheng
10
qi. Sheng qi can be found in the earth even though it is
without form and appearance, because what is inside
must also appear outside. This is why it follows the
form of mountain veins meandering long distances,
rising and falling. From this, you can deduce whether
or not there is sheng qi flowing inside.”
In fengshui, ‘dragon’ generally refers to a mountain,
which appears like a dragon sleeping on the land.
The term dragon vein or mountain vein refers to
a pathway of qi flowing under the surface of the
ground, like the channels in the body. Dragon veins
follow the contours of the land and when it rains,
water may flow through them. Although they are not
specifically underground streams, if you can visualise
where water would flow during rain, then you are
probably seeing a mountain vein. These veins will
show lush vegetation on the surface and birds and
animals like to be there because this is where sheng
qi, the qi of life is found. A skilled acupuncturist can
sense the location of the channels in the body, and a
skilled fengshui practitioner can perceive the dragon
veins on the earth.
The word that is generally translated as ‘vein’ in
fengshui books is ‘mai’, which is translated as ‘vessel’
in medical texts, for example, the eight extraordinary
vessels are eight special mai. It should also be noted
that in older books, like the Yellow Emperor’s Inner
Cannon, mai/vessel was often used where we would
use jing/channel today.
So on the body, the most important xué are found
on the channels, because that is where the qi flows.
Although the channels flow under the surface,
their location can be perceived from the outside by
palpation and by developing the ability to sense qi.
What is an Acu-moxa Point? 7
Hegu L.I.-4
Figure 2
Figure 1: Sand
Xué Bull’s eye11 Surrounding
“The place where sheng qi condenses is a budding - The location
xué.12 Sheng qi flows in the mountain veins. If of a xué in
sheng qi condenses and isn’t scattered, it buds into fengshui.
an auspicious site. If sheng qi scatters and leaks out
with none left behind, nature is unable to bud into an Figure 2: The
auspicious site.” location of
Just as a tree produces buds in the spring that can Hegu L.I.-4.
develop into flowers and fruits, when conditions
are right, certain places in the dragon vein or in the
channels of the body can also gather and swell with
sheng qi. This is the xué. If we can tap into its power,
the results will be auspicious.
However, we must be very accurate in finding the
location of the xué. That is why the text uses a term
(di) meaning the bull’s eye of a target. Its expanded
meaning is something that is clear, evident, genuine
or real (Mathews, 1943, p.900). This budding
xué is created by ‘Sand Surrounding' and 'Water
Embracing'.
Sand Surrounding13
‘Sand’ is a term used in fengshui to indicate the hills
or mountains that almost encircle the xué and act as a
wind-screen so that qi can collect at the site and not be
scattered by wind (figure 1).
As the Burial Classic says, “When qi rides the wind,
it is scattered.” This is why there must be mountains
around the site to screen the wind. This is of primary
importance.”
In the body, sand is represented by the bones and
sometimes by the tendons and muscles. For instance
Hegu L.I.-4 (figure 2) or Taichong LIV-3. These major
points are located in forks between two bones. The
qi flowing in the channel is guided by the bones like
a river is guided by its banks. When the qi arrives
between this ‘sand,’ it is well protected from scattering
and can form a deep pool in the flesh.
8 What is an Acu-moxa Point?
Other major points like Zusanli ST-36, Yanglingquan GB-34
or Yinlingquan SP-9 do not have as much protection, but
they all are nestled in hollows where the neck meets the
head of a bone.
Water Embracing14
‘Water’ refers to locating the site in the vicinity of a stream,
pond, river or even the ocean. If there is curving water
slowly flowing by, or there is a place where water collects
in front of the site, sheng qi condenses at the location
and cannot leak out. The Burial Classic says, ‘When qi
encounters water, it is retained.’ When sheng qi meets
water it immediately concentrates. Water gathers qi and is
also of primary importance.”
Here the water represents a place where qi can pool.
In the body, this is analogous to an area where there is
adequate flesh to hold a pool of qi. Even though Hegu
L.I.-4 and Zhongzhu SJ-3 are both found between two
metacarpal bones, Hegu L.I.-4 is a more important point
because it has the larger pool of flesh. The bones guide
and protect the qi, but the flesh retains the qi.
The author of Explaining Fengshui for You sums up the
process of locating the xué in this way: “First enter the
mountains and look for the dragon, which is located
where the mountain range meanders for long distances,
rising and falling. Explore the mountain vein brimming
with sheng qi. Next, follow the path of this mountain vein,
seeking its resting place; the mountain vein’s resting place
is frequently where a budding xué condenses sheng qi.”
It is said that historically, a yin house fengshui master
would stand at the top of a slope where he felt the dragon
vein began. Then he would run down the hill until a
hollow place in the land slowed him down or stopped
him. Upon arriving in this place, he would check for the
other characteristics of a xué (Skinner 1982, p.37-8). This
process is similar to locating a point by running the fingers
up and down a channel until they palpate a depression
between the bones and flesh.
The passage continues, “However, after finding a
resting place of the mountain vein, you must still take a
look at the nearby terrain of sand and water. If it has ‘sand
surrounding and water embracing,’ then it indicates that
there is an auspicious xué with sheng qi condensing in
the vicinity. However, if there is ‘sand flying and water
leaving,’ then it indicates that the place is unable to
condense and concentrate sheng qi. Therefore, it certainly
cannot have an auspicious xué concealed in its midst.”
Point names
It is possible to confirm the validity of the xué criteria by
examining the origin of point names. Zhang Jiebin said,
“The first sages selected acu-moxa point names by their
meaning. All the names have their reason. When you use
the points based on analogy, all their activities become
apparent.”15 His premise is that ancient sages wisely
Journal of Chinese Medicine • Number 80 • February 2006
chose the point names because of their significance; for
example:
• Kunlun BL-60 is named after the Kunlun Mountains
in Western China. They are the highest mountains in the
region. On the body, the lateral malleolus was given the
image of Kunlun. However, the point called Kunlun is
not at the top of the mountain; it is in the valley at the
foot of the mountain, in the pool of flesh where qi can
gather. The true dragon is the Bladder channel. The xué
bull’s eye is the depression at the foot of the mountain.
Sand surrounding is the lateral malleolus, as well as the
calcaneous and the Achilles tendon. Water embracing is
the deep pool of flesh. A similar description can be given
for Taixi, the ‘great ravine’ of KID-3 on the yin side of the
ankle.
• Yanglingquan GB-34 (Yang Mound Spring) and
Yinlingquan SP-9 (Yin Mound Spring) are the ‘springs’
that come forth from the ‘yang and yin mounds’ on the
sides of the knee. Each is in a depression (xué bull’s
eye) on its respective channel (true dragon). Each has
sand surrounding, tucked where the head joins the neck
of the tibia or fibula, and a pool of flesh to make water
surrounding.
• Quchi L.I.-11 means ‘pool at the bend.’ To locate it, the
elbow must be bent. Most practitioners today probably
think that it is bent to find the end of the elbow crease.
However, it is more likely that when the elbow is bent, it
makes the bones form ‘sand surrounding.’ This helps the
qi to fill up the pool in between. Thus the point becomes
more powerful.
Conclusion
Two common geographic features found in point names
are ravine (xi) and valley (gu). Points with the image of
ravine include Houxi SI-3, Taixi KID-3 and Yangxi L.I.-5;
points using valley include Hegu L.I.-4, Rangu KID-2 and
Xiangu ST-43. Chapter 58 of Elementary Questions (suwen)
discusses the flow of qi through ‘ravines’ and ‘valleys’
found in the divisions of the flesh. Ming dynasty doctor
and author, Zhang Jiebin commented,17 “When ravines and
valleys are located in heaven and on earth, they allow wind
and water18 to pass through. When they are located in the
human body, they allow qi and blood to pass through”.
With such rich imagery and deep meaning, why do we
continue to use words that are best suited to describing
dots or lines on a piece of paper? Shouldn’t we look for a
better word than ‘point’?
The description of the methods used in finding the xué
in fengshui contains wonderful imagery for the process
of locating acu-moxa points and serves to illustrate the
inadequacy of the term ‘point’. The topography of the
body has striking similarities to the terrain of the land,
and an appreciation of the guiding principles of fengshui
can help expand the understanding of what an acu-moxa
‘point’ actually is. If the human body is a small heaven
Journal of Chinese Medicine • Number 80 • February 2006 What is an Acu-moxa Point? 9

and earth, then seeing the valleys, ravines, mountains and rivers
on it can only increase our ability to regulate the flow of qi with
our needles and cones of moxibustion.

Lorraine Wilcox has been a licensed acupuncturist in California since

1989. She is currently a Ph.D. candidate at American University of
Complementary Medicine in Los Angeles. Lorraine has studied fengshui
since 1993 with Master Larry Sang of the American Feng Shui Institute and
is Master Sang’s assistant.

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Cheng, Xinnong. 1964. Chinese
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Harper, Donald. 1998. Early Chinese
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Medical Manuscripts. London:
Kegan Paul International.
Hermit who Disperses Wisdom
(shizhi shanren), (1984). Explaining
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Publishers. (pages 57-59, 96).
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Sang, Larry. 2004. Feng Shui: Facts and
Myths. Monterey Park, California:
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(page 70-80) www.amfengshui.
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The Channel Divergences. Boulder
CO: Blue Poppy Press.
Skinner, Stephen. 1982. The Living
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Huangfu, Mi. 1993; The Systematic Soulie de Morant, George. 1994,

Classic Of Acupuncture And
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(page 31-33).
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New York: Vintage Books. (First
published in 1963).
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Chinoise). Brookline MA: Paradigm
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Mathews, R.H. 1943. Mathews’ Chinese- Zhang, F.J. 1992. Far East Chinese-
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Notes 5 It is not necessary for the reader

1 The Shuowen Jiezi was authored by
Xu Shen.
2 Attached Supplement to the
Categorized Classic - Medicine and
Yijing, by Zhang Jiebin (1624, Ming
6 The Book of Burial (zang shu) was
dynasty).
3 For an actual grave, the word
generally used is ‘mu’.
7 Note that in Chinese medicine,
4 This discussion is based on classes
at the American Feng Shui Institute
and personal conversations with
Larry Sang, a fengshui master
originally from Hong Kong.
to believe that the theories of
fengshui are valid. The purpose
of this discussion is to provide
a more appropriate image for
understanding acu-moxa points.
written by Guo Pu (276-324 CE) of
the Jin Dynasty.
wind is also the primary external
evil. Elementary Questions, Chapter
3: “Wind is the beginning of the
hundred diseases.” In addition,
water, which can represent yin
and blood, anchors yang, qi and
spirit. Just like Heart blood anchors
15 Volume 7, Chapter 8 of the
Categorized Classic (published in
the spirit or Liver yin keeps yang 1624).
from ascending upward, water also 16 Although he called it the
anchors qi in the environment. Acupuncture Classic, zhen jing.
8 Wei ni jie fengshui by the Hermit
17 Volume 7, Chapter 8 of the
who Disperses Wisdom (shizhi Categorized Classic (published in
shanren), 1984. 1624).
9 Long zhen.
18 Literally ‘fengshui.’ This use of
10 Shan mai. terminology is not by accident.
Zhang Jiebin was a student of
11 Xue di.
Yijing, fengshui, and other esoteric
12 Jie xue. Chinese arts according to his
13 Sha huan. biographies.
14 Shui bao.