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by John McDonald

Much has been said and written about the clinical actions and applications of a group of acupuncture points called "Windows of the Sky". They first appeared in print in 1954, but the evidence that a group of points has ever been recognised in traditional Chinese acupuncture is very scanty. No mention of such a group of points appears in any of the major Chinese acupuncture writings from the Zhen Jiu Jia Yi Jing (Systematic Classic of Acupuncture & Moxibustion), published in 282 AD, to the present. Despite this lack of history the idea of a group of points with mysterious psychological and/ or spiritual actions has proven to be so appealing that "Windows of the Sky" has no shortage of supporters.

Introduction

The search for the origins of the Windows of the Sky points begins with their inclusion in Australian acupuncture lectures deriving from Dick Van Buren given in Sydney in 1975 and 1976. Subsequently a quantity of photocopied notes in three large binders which became known as the "Van Buren Notes" was supplied to Acupuncture Colleges (Australia) by Van Buren to become the basis of teaching for the Van Buren Bachelor Course. Included in the Van Buren Notes was a single hand written sheet on the Windows of the Sky. The source for this information, along with numerous other sections of the Van Buren Notes, was soon identified as the works of Dr Albert Chamfrault and Dr Nguyen Van Nghi, namely Chamfrault's six volume Traite de Medecine Chinoise (fteatise of Chinese Medicine) published between 1954 and 1969, the final volume of which was co-authored with Nguyen Van Nghi, and Nguyen Van Nghi's own 1971 publication Pathologie et Pathogenie Energetique en Medecine Chinoise (Energetic Pathology and Pathogenesis in Chinese Medicine)2.

Chamfrault & Nguyen Van Nghi - -the theory

In Chamfrault's first volume published in 1954 can be found the following reference to Windows of the Sky:
It is said in Nei Jing [Ling Shu editor's note], in Chapter 21:
All the Yang energies come from Yin (in the case of Earth which is Yin), for Yin engenders Yang. These Yang energies always rise from the lower body towards the head,. but, if they are interrupted in their trajectory, they cannot rise further than the abdomen. In this case, it would be necessary to find which is the meridian which is attacked. One would tonify Yin then it is Yin which engenders Yang, and one would disperse Yang in order to attract energy towards the upper body and to re-establish its circulation. It seems, according to study of these texts, that the energy coming from the Stomach passes first on the epidermis, then descends to the lower limb, passes to the Ting [Jing-Well] points, then enters the meridians deeply at the level of the Ho [He-Sea] points we are going to study. They are, in effect, all situated on the lower limbs. Therefore, in this chapter on the study of these Ho points, it also says:
In brief, all these Yang energies descend towards the lower body and penetrate into the meridians at the Ting [Jing- Well] points at the level of the nails and rise again via the meridians towards the upper body. All the Yang energies have their source below, towards the earth and are directed above towards the sky.

Chapter 21 of Nei Jing [Ling Shu] goes on to give the following details:
Certain points are to be needled when the energy cannot climb to the upper part of the body. These points are the following: Renying (ST9), Futu (LI 18), Tianyou (TE 16), Tianzhu (BL 10). These four points are situated on the same horizontal line, on the neck, at the level of the root of the hair Another point, situated o the arm, is the point Tianfu (LU 3).

In Chapter 2 of the same work, we find a more complete list of these Points:
The Yang points reconnecting the energy of the earth to the celestial energy are the following: Tiantu (CV 22), Renying (ST 9), Futu (LI 18), Tianchuang (SI 16), Tianrong (SI 17), Tianyou (SJ 16), Tianzhu (BL 10), Fengfu (GV 16), Tianfu (LU 3), Tianchi (PC 1).

Through all these points the Yang energy climbs gradually towards the neck, through them the energy which comes from the earth is reconnected to the Yang of the sky. Renmai and Dumai have their source in the Kidneys but these two meridians communicate equally, with the Yin and Yang of the universe. The points Tianfu (LU 3) and Tianchi (PC 1) go to the Middle Jiao. These two meridians, Lungs and Mother of Heart [Pericardium] rule energy and Blood.

Returning to Chapter 21 of Nei Jing [Ling Shu], on the importance of these first five points cited, Renying (ST 9), Futu (LI 18), Tianyou (TE 16), 7-ianzhu (BL 10), Tianfu (LU 3), the text describes the symptoms caused by stoppage in the circulation of energy at the level of these five points:
One must needle the point Renying (ST 9) when the patient presents with strong headaches, fullness in the chest and dyspnoea. One must needle the point Futu (LI 18) and bleed the little veins (capillaries) situated under the tongue (see the Curious Points no. 15) when the patient cannot speak.
One must needle the point Tianyou (TE 16) when the patient suddenly becomes deaf or presents with eye problems (he cannot see very clearly).
One must needle the point Tianzhu (BL 10) when the patient is attacked by spasms, severe muscular contractures, vertigo, the patientâ€™s feet seem like they are no longer able to support his body weight.
Then one must needle the point Tianfu (LU 3) when the patient is suddenly thirsty (indicating that the Liver and Lungs are fighting each other), when he presents with epistaxis or bleeding from the mouth.
These five points can be called "The Great Windows of the Sky" because, through them, the Yang energy which comes from the earth through the Yin meridians is reconnected to the Yang energy of the sky'.

At this point, we are given to understand that there are two sets of points called 'Windows of the Sky" (Fenetres du Ciel), one set of five derived from Ling Shu Chapter 21 and dubbed "Great Windows of the Sky" (Grandes Fenetres du Ciel) and a further five from Ling Shu Chapter 2. This second group Nguyen Van Nghi later calls "Little Windows of the Sky". The first five "Great Windows of the Sky" are recommended for specific symptoms, while claims are made about using these points "when energy cannot climb to the upper part of the body"

The plot thickens

The next contributor to Windows of the Sky theory was Dr Felix Mann who offered a thumbnail case history in Acupuncture: The Ancient Chinese Art of Healing and How it Works Scientifically. Felix Mann has clearly derived his information on Windows of the Sky from Chamfrault, even using English renderings of Chamfrault's quotes from the Ling Shu (which Felix Mann also calls Nei Jing). A passing comment in Felix Mann's case history was to open up whole new vistas for Windows of the Sky:

Case History : A patient at hospital had lost his voice some months previously and felt light-headed. He felt as if his head and body were not properly connected. The point 'window ofâ€™ the sky' S9, repeated several times, in combination with subsiduary points, cured the patient. The first treatment only point S9 was used and caused a fluctuation between improvement and worsening of the condition. Thereafter (as the barrier had been opened) the appropriate Yin meridians (liver and kidney in this case) were tonified and the light-headedness disappeared.'

The idea of "head and body not properly connected" has broad ramifications for subsequent developments in Windows of the Sky theory. Worsley and Van Buren interpreted this idea to mean that Windows of the Sky had both psychiatric and spiritual applications. Regrettably, the concept of head-body connection has never held any particular significance in Chinese thinking on mental illness. Rather it is the clear communication between the five Zang organs and the sensory orifices which determines mental health in Traditional Chinese Medical thought. In addition, Sun Simiao's Thirteen Ghost Points (gui xue) have in fact been used for psychosis, epilepsy and possibly spiritual possession since the 7th Century. Curiously, Sun Simiao made no mention of Windows of the Sky points in his writings.

The next episode in the saga finds Windows of the Sky points being used in a New Mexico clinic on film star Shirley Maclaine. As I worked day after day with Chris and her acupuncture needles, I'd go into altered states of consciousness even though 1 was simultaneously aware ofâ€™ my conscious state. My higher self conducted incarnational scans and isolated which lifetimes it was necessary for me to relate to.'

The acupuncturist was Chris Griscom and she was using Windows of the Sky with gold and silver needles (along with YinTang, "psychic meridian points" on the shoulders and "galactic points" around the ears) to stimulate recall of past incarnations. It would seem that the connection between head and body had now been extended to the connection between the physical and etheric bodies and the belief that out-of-body -experiences (astral travel) including past-life regression experience could be accessed by needling the Windows of the Sky points. Chris Griscom herself has written numerous books including a book entitled Windows to the Sky, a subtle but significant shift from Windows of the Sky.

Through this series of subtle conceptual redefinitions, Windows of the Sky move from "when energy cannot climb to the upper part of the body" to the sky is the limit and the Windows to the Sky are wide open for further speculation and innovation.

A recent development of the Windows of the Sky theory has given rise to another new group of points. When the author was presenting the Windows of the Sky story to a seminar group in Los Angeles in 1996, a concerned practitioner recoiled in horror at the suggestion that Windows of the Sky had never existed and enquired plaintively "But if Windows of the Sky don't exist, what about the Doors to the Earth?" It would appear that a New York acupuncturist attributes a secret oral tradition handed down for over two thousand years from the monks of the Temple of Heaven in Beijing as his source for the Doors to the Earth, a group of points along the groin used for "people who are not feeling grounded". From the lofty heights of celestial creativity, let us return to the terra firrna of evidence!

Back to earth - the evidence

Chamfrault is the only contributor to the Windows of the Sky saga who ever identifies his sources, namely Ling Shu Chapters 2 and 21. Let us return to the beginning of the story to examine Chamfrault's evidence. Contrast the translation of Ling Shu Chapter 21 offered by Chamfrault's translator Ung Kan Sam with the translation of Henry Lu:

Upsurging rheumatism [jue bil] involves upsurging of energy [jue qi] toward the abdomen. Select the linking points of Yin meridians and the linking points of Yang Meridians [yin yang zhi luo], but it is necessary to determine whether the disease is Yin or Yang so that one can sedate the Yang meridians and tone up the Yin meridians [xie yang bu yin jing].

The Jenying point (152) [Renying (ST 9)l is located on the artery on the side of neck. Jenying point belongs to the bright Yang of foot (the stomach meridian) and situated in front of the tendon on the side of neck. There is a point called Futu (99) [Futu (LI 18) on the bright Yang meridian of hand situated behind the tendon on the side of neck. And next to it is a point on the little Yang meridian of foot called Tienyu (117) [Tianyou (TE 16)1; still next to it is a point called Tienchu (242) [Tianzhu (BL 10)l on the great Yang meridian of foot. The artery below armpit belongs to the great Yin of hand (the lung meridian) and the point is called Tienfu (55) [Tianfu (LU 3)].

Headache due to upsurging Yang energy in the Yang meridians with congested chest and breathing difficulty should he treated by the Jenying point (152) [Renying (ST 9)]. Acute loss of voice with hard energy (namely stiff throat and tongue) should he treated by the Futu point (99) [Futu (LI 1 8)] and by needling the root of tongue for bloodletting. Acute deafness with blocked meridian energy, obstructed hearing and blurred vision should he treated by the Tienyu point (117) [Tianyou (TE 16)]. Acute twitching, epilepsy, and dizziness, with soft feet unable to stand up should he treated by the Tienchu point (242) [Tianzhu (BL 10)]. Acute heat that causes internal upsurging with the liver and the lungs struggling against each other causing an overflow of blood into the nose and the mouth should be treated by the Tienfu point(55) [Tianfu (LU 3)].
Such are the five points with the Tienyu point (11 7) [Tianyou (TE16)] in the centre and other points on the four sides.'

Firstly, the discussion of energy rising to the upper body is generalised in Chamfrault but specific to the context of Bi Syndrome in Henry Lu and similarly in another recent Ling Shu translation by Wu Jingnuan'.

CHAMFRAULT

All the Yang energies come from Yin (in the case of Earth which is Yin), for Yin engenders Yang. These Yang energies always rise from the lower body towards the head,- but, if they are interrupted in their trajectory, they cannot rise further than the abdomen. In this case, it would be necessary to find which is the meridian which is attacked. One would tonify Yin then it is Yin which engenders Yang, and one would disperse Yang in order to attract energy towards the upper body and to re-establish its circulation.

HENRYLU

Upsurging rheumatism [jue bil] involves upsurging of energy [jue qil toward the abdomen. Select the linking points of Yin meridians and the linking points of Yang Meridians [yin yang zhi luo], but it is necessary to determine whether the disease is Yin or Yang so that one can sedate the Yang meridians and tone up the Yin meridians [xie yang bu yin jing].

WU JINGNUAN

When there is rheumatism from counterflow, the rebellious qi goes up in counterflow to the abdomen. Treat the luo points on the yin and yang channels. Examine to master the disease, disperse the yang channels and tonify the yin channels.

The listing of symptoms is fairly similar, however it is the final sentence which is absolutely crucial to the whole question of whether or not the Ling Shu ever suggested that there was a group of five points called Windows of the Sky. The original text is a sentence of six characters: zhi shi (there is/are) tian you (heaven/sky window) wu bu (five parts/sections/regions). Henry Lu has identified Tianyou as the name of the acupuncture point Tianyou (TE 16), which was mentioned twice already in the previous paragraph: Such are the five points with the Tienyu point (11 7) [Tianyou (TE 16)l in the centre and other points on the four sides.

Wu Jingnuan's translation runs the last two sentences together (there being no punctuation in the original) to read: Blood overflows from the nose and mouth. Treat Celestial Mansion [Tianfu (LU 3)l and the Celestial Shutters [Tianyou (TE 16)l along with five positions.

Henry Lu and Wu Jingnuan both concur that in this passage "Tianyou" refers to the point Tianyou (TE 16). Wu Jingnuan adds a footnote: The Celestial Shutters in the middle and the four points around it may have been a form associated with the Wu Xing, that is, the Five Dynamic Elements. The fact that both Henry Lu and Wu Jingnuan make reference to Tianyou in the middle and four points around it, which is not mentioned in the original text, suggests that this idea derived from one of the many commentaries on the Ling Shu which are accessed by translators to shed light on obscure passages of the text.

It is only by translating this sentence to mean: These are, Windows of the Sky', five points that a group of points called Windows of the Sky can ever be said to have existed in the entire history of Chinese acupuncture literature. This is certainly the slenderest of threads on which to hang such a weighty theory as Windows of the Sky has become. If Tianyou in this sentence does indeed refer to the acupuncture point Tianyou (TE 16), then no group of points called Windows of the Sky has ever existed. It would certainly be historically curious to find a group of points introduced in the Ling Shu and not mentioned again in Chinese literature. There is no mention of Windows of the Sky in the Zhen Jiu Jia Yi Jing (Systematic Classic of Acupuncture & Moxibustion) by Huangfu Mi [282AD], Bei ji Qian Jin Yao Fang (Emergency Prescriptions Worth a Thousand Gold Pieces) or Qian Jin YI Fang (Supplement to the Prescriptions Worth a Thousand Gold Pieces) by Sun Simiao in 652 and 682 AD respectively, or any of the Ming Dynasty anthologies up to and including the Zhen Jiu Da Cheng (Great Compendium of Acupuncture and Moxibustion) by Yang Jizhou in 1606 AD. If there were indeed such a group of points with psychiatric or spiritual actions, surely Sun Simiao would have been interested, considering his discussions of the Thirteen Ghost Points for psychosis and his inclusion in the abovementioned works of chapters on ritual exorcism and treatment of possession. Modern Chinese acupuncture literature likewise makes no mention of Windows of the Sky.

What then of the "Little Windows of the Sky"? Thee evidence here is even thinner. There is one reference where a group of ten points has been listed together, namely Ling Shu Chapter 2. but this passage makes no mention of Windows of the Sky, whatsoever. Further, Chapter 2 of the Ling Shu is entitled "Ben Shu" (literally root Shu, as in Shu points) and is a discussion of the pathways of the twelve channels and their Five Shu points (Jing-Well, Ying-Spring, Shu-Stream, Jing-River, He-Sea). The text then moves on to list a number of points which lie on or close to arteries, then closes with some discussion on Zang Fu couples and recommendations on seasonal point selection and needling depths. The context of the passage in question is the listing of points on arteries, the full text being reproduced as two appendices, Appendix 1 being Henry Lu's translation and Appendix 2 being Ung Kan Sam and Chamfrault's translation (translated into English by this author). It is interesting to note that Nguyen Van Nghi offers "Arterial Points" as an alternative name for Windows of the Sky points. The contrast between the two versions is stark. Henry Lu's version lists a number of points and describes their location.

There is nothing in the Henry Lu version that remotely resembles this Ung Kan Sam/Chamfrault translation: The Yang points reconnecting the energy of the earth to the celestial energy are the following: Tiantu (CV 22), Renying (ST 9), Futu (LI 18), Tianchuang (SI 16), Tianrong (SI 17), Tianyou(TE 16), Tianzhu (BL 10), Fengfu (GV 16), Tianfu (LU 3), Tianchi (PC 1).Through all these points the Yang energy climbs gradually towards the neck, through them the energy which comes from the earth is reconnected to the Yang of the sky. Renmai and Dumai have their source in the kidneys but these two meridians communicate equally with the Yin and Yang of the universe. The points Tianfu (LU 3) and Tianchi (PC 1) go to the Middle Jiao. These two meridians, Lungs and Mother of Heart [Pericardium] rule energy and blood.

Equally there is nothing in the Chamfrault version of the Ling Shu to justify calling this a group of ten Windows of the Sky (five "Great" and five "Little").

Conclusion

The appeal of a group of acupuncture points with deep spiritual and psychological significance is beyond dispute, and a widespread willingness to believe in such points on the basis of the slenderest of evidence has already been demonstrated. However this legitimate fascination with emotional, psychological and spiritual issues need not cause the acupuncture profession to innovate without any foundation. Designing the Emperor's new clothes has become a veritable fashion industry. One of the great values of acupuncture is the tremendous treasure of historical literature which is available to us all. When we access this literature, examine the evidence and apply the usual tests of academic rigour, the conclusion is inescapable - the Emperor has no clothes!

FOOTNOTES

1. Dr Albert Chamfrault (1954) Traite de Medecine Chinoise, Tome 1: Acupuncture, Moxas, Massages, Saignees, Editions Coquemard, Angouleme, France

2. Nguyen Van Nghi (1971) Pathogenie et Pathologie Energetiques en Medecine Chinoise: Traitement par Acupuncture et Massages 2nd Edition, Imprimerie Ecole Technique Don Bosco, Marseilles

3. Chamfrault: op. cit. pp 84-86

4. Nguyen Van Nghi: op.cit.: p.407~408: "These five points are called in the Nei Jing Great Windows of the Sky. We note that there also exist five Little Windows of the Sky: Tiantu (CV 22), Tianchuang (SI 16), Tianrong (SI 17), Fengfu (GV 16), Tianchi (PC 1)."

5. Felix Mann, MB. (1973) Acupuncture: The Ancient Chinese Art of Healing and How it Works Scientifically, Vintage Books, New York: p135

6.Shirley Maclaine (1986) Dancing in the Light, Bantam Press, London: pp382-383

7. Lu, Henry (1978) A Complete Translation of The Yellow Emperor's Classic of Internal Medicine and The Difficult Classic, The Academy of Oriental Heritage. Vancouver

8.Wu Jingnuan (trans.)(1993) Ling Shu or The Spiritual Pivot, The Taoist Centre, Washington, DC

CHRONOLOGICAL DEVELOPMENT OF WINDOWS OF THE SKY

1- Not in Zhen Jiu Jia Yi Jing (Systematic Classic of Acupuncture) 282AD
2- Not in Sun Simiao (652. 682AD) - 13 Ghost points
3- Not in Zhen Jiu Da Cheng ( 1 606) or earlier works
4- Not in Soulie de Morant ( 1 934)
5- First mention Chamfrault 1954: quotes Su Wen Ch 21, Ling Shu Ch 2
6- Nguyen Van Nghi 197 1 - Little Windows of the Sky
7- Felix Mann 1973 "A patient at hospital had lost his voice previously and felt light-headed. He felt as if his head and body were not properly connected. The point Window of the sky ST 9 repeated several times, in combination with subsidiary points, cured the patient."
8- Jack Worsley - head and body not connected - mental/ emotional disorders
9- Dick Van Buren - Mental/emotional/spiritual disorders
10- Shirley Maclaine/Chris Griscom - aura and body connection - out of body experiences - gold needles - past life regression
11- Doors to the Earth - not feeling grounded

John McDonald is an acupuncture practitioner, educator and writer. Since 1977 he has held academic positions in six colleges in Sydney, Brisbane and the Gold Coast, including Dean of Traditional Chinese Medicine at the New South Wales College of Natural Therapies (1983-1987) and Head of the Acupuncture Department at the Brisbane College of Traditional Acupuncture and Natural Therapies (1989). Currently John is Course Consultant and Curriculum Advisor to the Acupuncture Department at the Australian College of Natural Medicine, Brisbane. John has collaborated with Californian co-author, Dr Joel Penner in the recent publication of their new book, Zang Fu Syndromes: Differential Diagnosis and Treatment, published in hard-cover in Los Angeles by Lone Wolf Press. John is a Fellow of the Australian Acupuncture and Chinese Medicine Association and holds a Bachelor of Health Science (Acupuncture) from the Australian College of Natural Medicine.

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