Trinity of Ghost Points: An Interpretation of Acupuncture and Mental Health Disease Progression
Trinity of Ghost Points
An Interpretation of Acupuncture and Mental Health Disease Progression
Sun Simiao, a 7th-century Chinese physician, might have developed the concept of “Phlegm” as a cause of mental disorders and used Ghost points as a treatment. However, in the context of Western medicine, we recognize mental disorders as resulting from complex biochemical imbalances, neurotransmitter dysregulation, and neuroanatomical abnormalities.
Instead of relying solely on Ghost points and ancient practices, Western medicine employs a rigorous, evidence-based approach involving psychopharmacology, cognitive-behavioral therapy, and other scientifically validated treatments.
Physiological Actions of Mental Health Treatments
A set of interventions is often prescribed to address the root physiological causes of mood disorders. These interventions are based on extensive research and clinical trials.
The Role of Biochemistry in Psychological Dysfunction
In the early stages of psychological dysfunction, characterized by initial disorientation and mild mental health symptoms, we see imbalances in neurotransmitters like serotonin, dopamine, and norepinephrine.
These imbalances may also correlate with physical symptoms such as a sore throat due to stress or immune system suppression.
Selective Serotonin Reuptake Inhibitors, including fluoxetine or sertraline, are prescribed to correct serotonin imbalances, thereby alleviating symptoms of depression and anxiety. In cases where stress triggers an immune response leading to symptoms like a sore throat, NSAIDs may be used to reduce inflammation.
Addressing Rigidity and Inflexibility in Behavior
As mental health conditions progress, patients may exhibit rigidity in thought and behavior, akin to what ancient medicine referred to as “Wind.”
This can manifest as either hyperactivity or paralysis in terms of emotional response. Cognitive-Behavioral Therapy is highly effective in helping patients recognize and change rigid thought patterns, promoting emotional flexibility. Medications such as tricyclic antidepressants or SSRIs can help regulate mood and improve psychological flexibility.
Neurological Impact of Chronic Stress and Trauma
For individuals dealing with long-term trauma or PTSD, the body’s physiological response often includes chronic tension, particularly in the jaw, leading to conditions like bruxism or TMJ disorders.
Muscle relaxants such as cyclobenzaprine can be used to relieve jaw tension and associated pain. PTSD therapies such as EMDR, or Eye Movement Desensitization and Reprocessing, can help alleviate the neurological impact of trauma.
Treating Severe Mental Health Conditions
In cases of severe mental health disorders, where patients may become unresponsive or catatonic, Western medicine turns to more intensive interventions.
Antipsychotics such as risperidone or olanzapine are used to treat severe conditions like schizophrenia, where patients may lose contact with reality. Electroconvulsive Therapy, or ECT, is a highly effective option for severe, treatment-resistant depression or catatonia, where rapid relief may be required.
The Importance of Compassion and Ethics in Treatment
Just as Sun Simiao emphasized ethics in treatment, Western medicine also underscores the importance of compassionate care.
Building trust and rapport with patients is essential for effective treatment, especially in mental health, where the therapeutic relationship itself can be a powerful healing tool.
In Western medicine, mental health treatment is built on a foundation of scientific research, ethical practice, and patient-centered care. By understanding the physiological causes of mental disorders and addressing them with proven medical interventions, we continue to advance in the treatment of mental health, providing patients with effective, compassionate care that is grounded in modern science.
From a Historical Perspective: TCM
Sun Simiao, a 7th-century Chinese physician of the Sui and Tang dynasty, developed the concept of “Phlegm” as the cause of mental disorders, using the Ghost points as a treatment, and this treatment is said to transcend space and time. His incredible contribution to Chinese medicine awarded him the title of China’s King of Medicine.
In addition to the Ghost points, he has thirty-two drugs that are effective against demons. His focus was treating psycho-emotional illnesses. Mental health.
The definition of Ghost points in modern Chinese medicine is: “points used in the treatment of mood disorders.” Usually, a set of three Ghost points is needled in one session. Think of each set as a prescription.
Phlegm, Heat, Wind and Disorientation
The first Trinity is concerned with the initial build-up of “Phlegm,” characterized by the beginnings of psychological dysfunction and disorientation toward the world, together with a sore throat.
The term “Phlegm” in TCM often represents stagnation or blockage, which can manifest as both physical symptoms, such as mucus or sore throat, and psychological issues such as confusion or disorientation. In Western medicine, this could correspond to early signs of respiratory infections, neurological issues, or psychological conditions like anxiety or depression. These points are used mainly for Heat and Wind conditions.
Du 26 — Ghost Palace
Du 26, Ren Zhong, is associated with the central nervous system and particularly with consciousness. In emergencies, it may be stimulated in first aid for resuscitation. In the interpretive framework presented here, its role in intergenerational trauma may be linked to epigenetic inheritance, where stress or trauma can affect gene expression across generations. Symptoms such as inappropriate laughter or crying might be linked to neurological or psychiatric disorders, such as epilepsy or pseudobulbar affect.
“The first needle is Ren Zhong. It is called Gui Gong (Ghost Palace). Lower the needle from the left side and remove it from the right side.” — Sun Simiao
Du 26 is often used for intergenerational trauma, spontaneous laughing for no reason, and conditions associated with inheritance of ancestral genetics, as well as the human legacy of humanity. It is also associated with inappropriate laughter or crying, epilepsy, and fatigue.
The point is associated with consciousness and the central nervous system. In modern interpretive terms, the symptoms historically grouped under this point can overlap with neurological and psychiatric phenomena involving altered emotional expression or consciousness.
Lu 11 — Ghost Faith
Lu 11 is described as an important point when a vow, contract, or significant agreement has been broken and anger results. It can be considered during or after divorce or a breakup and is associated with worldly affairs, epilepsy, and sore throat. It is also a Jing-Well point and is used to clear Heat from the channel.
“This acupuncture point is perfect, when a vow, contract, or an important agreement is broken, and anger results.”
This point is associated with the Lung meridian, which may relate in Western terms to throat infections or respiratory issues. The traditional association with anger and broken contracts can also be viewed through the relationship between stress, emotional arousal, and physical symptoms such as hypertension or respiratory aggravation.
SP 1 — Eye of the Ghost
Bleeding SP 1 is generally used for patients who have poor body image and are “eating their feelings,” including those struggling with eating disorders. It is associated with Earth, which in ancient Chinese medicine is associated with the body, and is used for feelings of disorientation in the world, epilepsy, and resuscitation. It is also a Jing-Well point.
This point relates to the Spleen meridian, which in TCM is connected with digestion and emotional well-being. Bleeding the point may be interpreted as stimulating a physical response while addressing emotional dysregulation associated in contemporary medicine with disorders such as bulimia or anorexia nervosa.
Wind and Rigidity
In the Second Trinity, Wind becomes the central issue. Wind can either cause excessive movement or paralysis. Life attitudes begin to become inflexible and rigid. People become set in their ways, or there is a great deal of indecisiveness.
The concept of Wind in TCM can be interpreted alongside sudden changes in health such as spasms, seizures, or paralysis. It may also be understood in relation to neurological conditions involving a loss of flexibility in thought or movement.
PC 7 — Ghost Heart
PC 7 is the protector of the Heart, making it a natural point to needle for people who are emotionally upset or brokenhearted, particularly after a breakup. It also deals with material desires producing alternating and frequent laughing or crying and irritability.
In this interpretation, the Ghost is at the Pericardium and attempting to enter the Heart. This is characterized by intense cravings for material objects, with Dampness and Phlegm harassing the Heart.
The Pericardium is traditionally linked with emotional protection. In modern terms, this can be considered alongside conditions involving emotional trauma, stress, anxiety, alternating mood states, and neurological conditions that affect emotional expression.
BL 62 — Ghost Path
BL 62 is associated in this framework with longstanding childhood trauma related to sexual abuse and with anxiety and depression in adulthood. It is the opening point for the Yang Qiao Mai and deals with how one walks in the world.
You begin to believe the same thing and walk the same path as the Ghost. The point is associated with epilepsy, paralysis, and headache. The imagery is particularly striking because walking becomes a metaphor for the path a person repeatedly takes through the world.
BL 62 is connected with the Bladder meridian and is interpreted here in relation to long-standing trauma and the possibility that chronic anxiety, depression, and physical symptoms can become deeply embodied.
Du 16 — Ghost Pillow
Du 16 deals with flexibility and the ability to adapt to change. Because of its location, it is often overlooked because it is considered a dangerous point, yet within this framework it is a significant point for patients who resist change and are inflexible.
The Ghost gains access into the brain. Ghost Pillow becomes a metaphor for “sleeping with the Ghost.” The point is associated with a rigid tongue, lockjaw, loss of voice, and headache.
Located at the base of the skull, Du 16 is near structures associated with the brainstem and major neurological pathways. Its historical use in conditions involving rigidity, loss of voice, or lockjaw can be viewed alongside neurological disorders involving abnormal muscle contraction or impaired motor control.
Addiction and Self-Destruction
In the Third Trinity, the disturbance has moved into addiction and self-destructive behavior. This is described as the level at which people with alcohol or drug addictions become stuck because they use drugs to get their Fire going.
ST 6 — Ghost Bed
ST 6 is presented as a powerful point for Post-Traumatic Stress Disorder. Patients with PTSD often have a tendency to clench the jaw, so ST 6 acts as a jaw relaxer as well. It deals with being able to look at suffering rather than ignore it, and with the ability to “chew” the world.
It is associated with lockjaw, neurological conditions such as deviation of the mouth and trigeminal neuralgia, and the idea that at this point the person is fully “possessed by the Ghost.”
ST 6 is associated with the masseter muscle. Jaw clenching and bruxism are common physical manifestations of stress and trauma, and treatment of the area may help address muscular tension and pain.
Ren 24 — Ghost Market
Ren 24 is presented as an important point for people who are always worried and consumed by ruminating, dark, and negative thoughts, particularly people who do not smile or laugh. It deals with the ability to appreciate one’s own resources.
At this point, the Ghost is absorbing. The point is associated with wasting diseases, in which the body begins to get thin and deteriorate. The body is consuming most of its water. Dark urine and nosebleeds are also included in its traditional symptom picture.
Associated with the face and mouth, Ren 24 can be viewed in modern psychological language alongside ruminative thinking, depression, anxiety, and the physical consequences of prolonged stress, malnutrition, or wasting illness.
PC 8 — Ghost Cave
PC 8 is described as a good point for patients who have lost their sense of self, are manic, have hallucinations, are anxious, or are experiencing paranoia. It also deals with acknowledging one’s true passion in life.
At this point, the Ghost makes one self-destructive. The point is associated with fevers, sweating, and Heat in the nutritive Blood. In this interpretation, the movement from craving and consumption into paranoia and self-destruction represents a significant escalation in the disease progression.
As a Fire point, PC 8 can be considered in relation to states of intense physiological arousal. Modern clinical language may describe some of the associated states as severe anxiety, mania, paranoia, or psychotic symptoms.
Loss of Consciousness and Severe Disease
In the Fourth Trinity, there is no longer communication with the outside world. Unconsciousness, coma, or a catatonic state represent the final stage of the progression.
From a Western medical perspective, the final trinity represents severe progression, potentially leading to catatonia, severe neurological decline, or unconsciousness.
Du 23 — Ghost Hall
Du 23 is described for unresponsive people who have years of Phlegm misting the mind and become catatonic, such as patients with Alzheimer’s disease in later stages. It is also about embracing the self. Here, the Ghost has taken over.
This point is described as having access to the pituitary gland and is associated with severe nasal congestion, poor vision, dizzy spells, and Alzheimer’s disease. Phlegm is understood to be blocking the internal pathways.
The region is associated in modern anatomical language with frontal and cranial structures involved in cognition and sensory processing. The ancient concept of Phlegm blocking the pathways can be interpreted as an effort to describe profound cognitive obstruction in traditional medical language.
Ren 1 — Ghost Store
Ren 1 is described for patients who are ashamed of their body and sexuality, especially women after childbirth who suffer from urinary incontinence and low libido or cannot reach orgasm. It is about embracing the self.
The Ghost eats up all of Yin. It is associated with urinary and defecation blockage or incontinence, menstrual issues, prolapse, and drowning.
Located in the perineum, Ren 1 can be understood anatomically in relation to the pelvic floor and the structures involved in urinary and sexual function. This provides one way of understanding why pelvic dysfunction, postpartum symptoms, and sexuality appear together in the traditional interpretation.
LI 11 — Ghost Leg
LI 11 clears Heat and balances the digestive system. It is used for patients who like to be in control and develop diarrhea or IBS when they feel out of control. It is described as Earth of Metal and deals with the world as a reflection of the self: one is responsible for one’s own emotions, one’s own outlook, and one’s overall place in society.
It is also associated with high fever and vomiting.
LI 11 is associated with the Large Intestine meridian and can be viewed alongside digestive symptoms that are exacerbated by stress, including the kinds of gastrointestinal complaints seen in IBS. Its traditional association with Heat also aligns with its use in presentations involving elevated body temperature and inflammatory symptoms.
The Thirteenth Point
Yin Tang occupies a distinctive place within the system. This thirteenth Ghost Point is controversial. In some texts, the extraordinary point Gui Feng, located under the tongue, is considered the Ghost point, but because of its location, Yin Tang has been used instead in the West.
Both are used for enlightening the mind, seeking knowledge and wisdom. Both deal with Enlightenment and also with schizophrenia.
Yin Tang — Enlightening the Mind
Yin Tang is therefore presented as a point concerned with consciousness itself, with the movement toward understanding, knowledge, wisdom, and illumination. In modern practice, it is commonly used to calm the mind and reduce anxiety, making it an intriguing contemporary counterpart to the much more dramatic symbolism of the classical Ghost tradition.
“The thirteenth needle is 1 cun in from the tip of the tongue, in the middle of the tongue on the seam below. Pierce through the tongue so that the needle emerges on the top of the tongue. It is called Ghost Seal. Take another needle, place it horizontally in the mouth between the lips, and stabilize the tip of the needle so that the tongue cannot move.” — Sun Simiao
“Withdrawal disease can manifest as deep silence or excessive reckless speaking, laughing, crying, singing, falling asleep while sitting, wanting to eat filth or excrement, running around naked or at night, manic yelling, chaotic gesturing…. For this kind of patient with withdrawal and mania, use both acupuncture and moxibustion and formulas in your treatment. Specialists in wind divination can also discern the ghost based on the wind. When the hundred evils cause illness, there are thirteen points you can needle.”
Sun SimiaoThe Physician’s Heart
Like Hippocrates, Sun Simiao developed a code of ethics, and it was “Treat every patient as if they are a close relative!”
He also wrote, “Whenever a physician treats an illness, he must quiet his spirit and settle his will, he must be free of wants and desires, and he must first develop a heart full of great compassion and empathy.”
He considered a treatment failure to be due to a violation of the code of ethics. Indeed, in treating mental health, building trust is so important because the relationship between practitioner and patient becomes part of the treatment itself.
The thirteen Ghost Points are therefore more than a collection of ancient acupuncture prescriptions. Read as a system, the four trinities create a remarkable narrative of progression: from Phlegm and disorientation, through Wind and rigidity, into addiction and self-destruction, and finally toward withdrawal, loss of consciousness, and the disappearance of communication with the outside world. At the center of the tradition remains the physician’s responsibility to meet the suffering person with knowledge, steadiness, compassion, and a heart full of empathy.
