CRANIOSACRAL TECHNIQUE AND CHINESE MEDICINEArthur Akhmetsafin, M.D. (Department of Neurology and Traditional Medicine of Pavlov`s State University of St.-Petersburg)It seems to be reasonable to add this survey to materials dedicated to craniosacral therapy (14), and as we will see below this is related not only to the history of the problem, or the issue of priority, but also to other causes. Without detracting from W.G.Sutherlands merit we have to mention centuries - old experience of Chinese medicine in the area of technique called up to nowXi Sui Jing() - Treatise on Washing the Brain (according to the name of the main treatise describing this technique), orJin Gang Xi Sui Jing(), - Diamond Xi Sui Jing (by analogy with Buddhish Diamond Sutra).Though the ultimate aim of such technologies was obtaining religious enlightenment, long life -Chang Sheng(), and even immortality -Bu Si(),Xi Sui Jingwas also used for more prosaic purposes: improving health, increasing vitality and conditioning the body.Till recently this system was believed to be a secret, and the texts describing the essence of the techniques come to nothing more than general notes. They are written in the form of a short summary, and their content is vague without competent reviewers. Contemporary followers of this system affirm that, until now, one lesson given by an expert of the washing the brain technique may cost an impressive sum of money, with condition of a ban on further transmission of knowledge.Along withXi Sui Jing() other similar techniques exist, such asYi Jin Jing(), also thus named according to the name of the main work on this subject Treatise on the Change of Tendons (and Muscles),Liu Zi Jue() - Incantation by Six Characters (art of conducting sung songs through the organs and tense meridians),Chi Shui Xuan Zhu() Secret Pearl of Red Waters and others. In contemporaryChina, all these techniques are grouped one way or another under the term ofQi Gong() - literally translated as work (with) energy, and are mainly used for sanitary and curative purposes, though in former times they were used sometimes for exactly the opposite purposes (8).However, in the Five Methods classification of Chinese medical scienceZhong Yi Xue(), according to the texts of Yellow EmperorHuang Di Nei Jing(), all these techniques have to be referred to the methods calledDao Yin An Qiao(), literally translated as To channel and to Tense, to Press and to Stretch. This is one of the Five Methods of Chinese medicine (2), together withDu Yao() - treatment by the methods of Poisons and medications (pharmacotherapy and toxicology),Jiu Bing() use of smoldering (herb) and cauterization (thermogenotherapy),Bian Shi() - treatment by stone (splinters) (mineralopuncture), andJiu Zhen() - Puncture by nine (metallic) needles (acupuncture). These methods might be applied for healing the common people (as they were accordingly related to the elements of Wood, Fire, Earth and Metal), as well as on the physicians themselves - to support the effect of those methods and maintain their own health they used the methodDao Yin An Qiao(element Water - kidneys - highest possibleYinin the system of the Five Elements). That is why, as is conventionally believed, the transmission of such knowledge was possible only from one hand to other hand and hence, could not be put towards a common use.In this regard, it is interesting to note that the element Water and the direction to the North -Bei() were connected to the deity protecting this part of the worldXuan Wu() - the Mysterious Warrior. Besides the connection with the mysterious, war, and the cardinal direction of North, as has already been mentioned, the direction of North in the body is represented in the back,Bei(), which is to be found in the Chinese character(is the bottom part, flesh , is the upper part, North , i.e. the part of the body directed to the North, hence, the throne of Chinese Emperor is oriented with back-Yangtoward the North and the frontal-Yinpart turned to the South) (5,6).Besides that, in the symbolic bestiaryXuan Wuis the tortoiseGui() twined by snakeShe(), where the tortoise is the female, and the snake is male. The organ connected with the North, hence correlated to Water andXuan Wuis kidneysShen(), which is a pair organ (two testicles, two ureters, two kidneys, two adrenals) is naturally correlated withYin().Chinese medical paleography always points out the division of functions of the left (Yang) and the right (Yin) in the organism. And as for inner organs,Zang Fu(), such bilateral organs are the kidneys (and to a lesser extent, the lungs). In contrast to the organs,Zang Fu, such a place in the meridian system lies below the nose at the intersection of the meridians,Shou Yang Ming, as we will further see.Let us return to the washing the brain doctrine. The authorship of the Treatise on Washing the Brain is attributed to the famous patriarch of Chinese Buddhism and to legendary founder of the martial art styleShao Lin Si Quan Fa() The Shao Lin Monastery Principles of Boxing,Pu Ti Da Mo, more often calledBodhidharma(8). One finds many curious stories with this name[1]. Furthermore, accordingly to some sources,Yue Fei, the legendary commander of theSong() Epoch used this technique for preparing his special combat subdivisions.One should note that the initial conceptionDa Mocertainly clashed with existing theory of the life cultivatingYang Sheng() of ancient Taoistsalchemists, and it certainly conflicted with the entrenched theory of body function stated in the texts of the Yellow EmperorHuang Di(). Without getting too deep in the spheres of orientalism and textual analysis of medical and TaoistBuddhist paleography, we should outline principal features of the washing the brain technology.Firstly, let us examine the termXi Sui(fig.1). The characterXi(above) has the meaning wash, bathe. The characterSui(below) has the meaning brain, marrow, and a broader meaning essence (compare with the Russian expression to the marrow of ones bones) (5,6).The graphic composition of the characterSui(see left) is formed around bone cavity (trabecules, the cavity of tubular bone, of the cranium) with the soft tissue flesh inside it (), we mean not only cerebrum and the spinal cord, but the marrow, too. In Chinese anatomic terminology there are characters having more specific meanings, for exampleNao()brain. Thus,Suiis a generalized notion meaning everything located in the bone cavities from the smallest (spongy substance) to the biggest (spinal channel and cranial cavity). That is why the word combinationXi Suishould be translated as washing or bathing the brain (and naturally marrow)[2].Now, considering the initial theme of the research, we should point out some common traits of the craniosacral conception (14) and Chinese medicine. Among all the systems of body function an evident analogue of the craniosacral system is so called governing vessel, orDu Mai(). In general, this is one of the most important pulsating vessels in the system of Eight extraordinary vessels Ba Qi Mai(), and, in particular, this is theSeaofYang here the energy of Six Yang meridians Liu Yang Jing() is united. Acupuncturists often fail to take into consideration that actually not six, but twelveYangmeridians are united here (because they are paired). It is known that in each side of the body there are 12 meridians (sixYingand sixYangmeridians), i.e. in general there are 24 meridians,Er Shi Si Jing(). The place where the energy of the left and the right sides is united is located in the area of the suture between maxilla bones above incisors and below nasal partition (sutura intermaxillaris) (8,11).From the point of view of Chinese medicine this area is correlated with the middle region in the area of Heven, in other words, this is a Man in the Heven. This point - and we should note that in Chinese medicine these are not points, but holes,Xue() - is called orifice into the center of the Man Ren Zhong Xue(). Here the left and the right meridians intersect the LightYang(between) the hand and the large intestine[3]. The above-mentioned phenomenon of intersection is related with the topographic feature of this meridian: this is the only meridian that crosses to the opposite side, and this crossing is just below the nose in the indicated pointRen Zhong Xue. The reanimation property of this point is known, and it is effective against headaches[4].According to classic theory, an energy,Qi, () functions in the body. To be more precise, there are two kinds of this energy. The first one is formed in the embrionic period this is Original QiYuan Qi(), that is why it is also called the Energy of the the Earlier Heaven Xian Tian Qi(), i.e. innate energy (compare in craniosacral terminology primary respiration). The other is exterior, i.e. is bound up with external breathing, that is why it is called the Energy of the Following Heaven Hou Tian Qi(), i.e. appearing with the first breath and after cutting the umbilical cord (compare Secondary respiratory)[5].Besides this,Qirhythmically functions in the system of meridians, moving in them by rhythmically consecutive or parallel motions, the smallest of which is the rhythm of breathing in and out. Hence, motion across all the chain of meridians is carried out during two breath cycles (one cycle being mainly left, and the other right). The place of transition is the already known point located below the nose, The orifice in the middle of Man. Hence, if we take as the basic rhythm 16-18 cycles per minute, the complete cycle ofenergy in the organism occurs 8-9 times a minute. This rhythm should be familiar to experts in osteopathy. We should also mention that this concept exists in the Indian yoga and Sufi traditions, as well as in severalTibetschools of the Diamond Chariot, etc.Let us return to Governing Vessel. Its trajectory starts just behind the anus near the base of coccyx (8), that is why the ability to pull up the anus (closing), or to relax the bottom of the pelvis (opening) is a key ability in Chinese gymnastics. Going up, the vessel reachesthe point located precisely in the lower orifice of the sacral channel,Yao Shu(), where the terminal filament (filae terminale) ends (11), then it goes up to the thoracic - cervical area. Then it rounds the vault of the cranium at the median line (external passage), and at the same time connects with the brain in the parasagittal space (sinus sagittalis et sutura sagittalis), and ends by the root of upper incisors behind the upper lip. Thus, this vessel cannot be called the back median meridian as many Western authors do (and after them contemporary Chinese authors, too).A part of Governing vessel corresponds anatomically to the passage of the spinaldura matercuff, and in the upper part this pulsating vessel is connected with the brain and cerebral membranes (together with venous sinuses). The name itself of governing vessel means that the ancient physicians knew the function of the central nervous system[6]. This vessel has 28 orifices which are located by segments along the spinal column, and at the vault of skull[7].Let us examine the craniosacral system from the point of view of Chinese medicine. We start with sacrum, coccyx, and spinal column. The Russian word krestets (sacrum) names the bone around which, from four sides, or in the form of a cross, four bones, or joints are arranged (two sacrum-iliac joints, with lumbar part of the spinal column, and coccyx). The Latin equivalent of sacrum (os sacrum) has an etymological meaning which can be traced back to the word sacred, mysterious, sacral bone (10). As for the Chinese denomination, the most stable term for the sacral and coccyx areas isWei Lui().Wei() literally translates as tail, meaning coccyx.Lui()is village fence, or village gate (5,6). This nuance is also present in Russian krestets (okrestnosti), meaning environs, neighborhood. Gates, in the anatomical sense gates () are a component of the characterLui(), which means not only passage, but also, and more often, articulation, joint. As applied to sacrum, these are left and right sacro-iliac joints between which the sacrum moves (this is called in craniosacral practice sacral pump, and in theQi Gong closing - opening the gate).As to another component of the characterLui() spinal column (etymologically two vertebrae connected together by ligaments), from the philological point of view this is phonetic, i.e. information that indicates how to read the character, but does not have any semantic sense. However, from a medical point of view, the picture is different, as physicians used to attribute sense to each significant term and physicians of any tradition use their own language. SoLui() is the character meaning spinal column, hence, it is directly related to our subject.This character has one more interesting meaning frets (of musical instruments) (1,5,6), the construction of which is similar with that of the spinal column. We should also mention that Chinese musical scale is also called Liu Liu (), or, by the name of its base tone, Yellow bellHuang Zhong().In Chinese medical theory, terms of musical acoustics are often used. Moreover, the theory of body function is musical by its nature. We should remember a well-known citation from the Internal Treatise of the Yellow EmperorHuang Di Nei Jing(). In the chapter 78 Discussion About Needles, in theLing Shusection () we read (3): The perfectly Wise inferrednumber ofHeaven and Earth, from one to nine, and thus established nine localities, nine multiplied by nine gives eighty one, in such a way one calculates the scale Huang Zhong, and so corresponds the number of needles.One of the examples of musical correspondence with human anatomy is the structure of above-mentioned Governing vesselDu Mai(see fig 2). In this sense the notion meridianJing() should be translated as string i.e. string with changing tension.The similarity of the craniosacral system structure and musical instruments is evident: on the bottom (sacrumandcoccix) is the system of string tension adjustment, on the top (cranium) the system of resonators, with the neck (spinal column) and frets between them. Also, several constructive elements of Chinese musical instruments (anthropomorphous) have anatomical names (1).This simple and obvious analogy has a nevertheless biophysical foundation, too, and that is corroborated by bioacoustics research (1,12,13). For example, mathematical calculations of proportionality of the dimensions of vertebrae, the length of the spinal column and the intervertebral disks, the height of the spinal cord segments, the length of the spinal rootlets, etc, show similarities with numerical proportions of the musical instruments fret structure. (1,13). We should add to all this that the presence of direct and reverse piezoeffect in bones discovered in in the nineteen fifties indicates that the bone behaves as a monocrystal[8].It is curious to note that if we apply fret correspondences to the spinal column structure, main pentatonic musical intervals will correspond to the key segments with transitions between the regions of the spinal column and the tips of cyphoses and lordoses (in biomechanics and manual medicine they are known as arcs and triangles that are the elements of the postural balance).Let us examine the Chinese anatomy of the brain. This is an interesting subject, as anatomy was not developed in Chinese medicine, and dissections were more sporadic than systematic. In this sense, Chinese physicians were more physiologists than morphologists. Thus, according to the Western physician, knowledge of anatomy was impossible in China. However, studying some of some ancient Taoist texts suggests an absolutely different idea to us.The brain is divided into nine regions, where nine palaces are located[9]. In their turn, the nine palaces are distributed in the sagittal plane into two floors. Western researchers taologists believe these palaces to be paraphysical objects. We differ with this interpretation and will try to find the anatomophysiological analogies of these palaces. We find indications of this in the well-known Taoist writingsDong Zhen Tai Shang Dao Jiun Yuan Dan Shong Jing() Superior treatise of the Original Cinnabar of the Supreme Way Sovereign from the Grotto of the Truth, andHuang Ting Nei Jing Jing() Treatise Explaining the Interior of theYellowCourt (7).With all the image-bearing character of such names, and in the same way an uninitiated interprets these terms, they mean absolutely concrete regions of the organism. For example, Yellow Court Huang Ting() may be associated with the minor epiploon (omentum minus) and corresponding space (bursa omentalis), where the pancreas is located (the Element Earth yellow color). The character grotto () (or in a wider sense cave)by its composition represents room surrounded by water, and, as we will further see, refers to the ventricle system of the brain.So, Taoists distinguish Nine palacesJiu Gong(). Among them, in the lower line from the front to the back, at the distance of the distance of one inchCun() from each other go:Ming Tang Gong() The Palace of the Light HallDong Fang Gong() The Palace of the Cave ChambersDan Tian Gong() The Palace of Cinnabar FieldLiu Zhu Gong() The Palace of Floating PearlYu Di Gong() The Palace of the Jade EmperorIn the upper line, at oneCunfrom the lower line, beginning from the levelMing Tang Gong, from the front to the back go:Tian Ting Gong() The Palace of theHeaven CourtJi Zhen Gong() The Palace of the Ultimate TruthXuan Dan Gong() The Palace of the Secret CinnabarTai Huang Gong() The Palace of the GreatSovereign terminates the line.In is necessary to make a few remarks here. According to the list of the Explaining Treatise of theYellow Court, one uses the termNi Wan Gong(), ThepalaceofNirvana instead of The Palace of Cinnabar Field, that is an example of the introduction of Buddhist terms into Taoist psychosomatic terminology. We should also mention that for naming the Sanskrit termNirvana, the Chinese consonantNi Wanis used, that literally means clod of mud, earthen ball. ThusNi Wan Gongmight either be translated as thePalaceofEarthenclod and as The Palace of Nirvana.According to its description, The Palace of the Light Hall is located at oneCunto the back from the point between the eyebrows (glabella) (7,11). Let us try to analyze the anatomic topography of the palaces.The five lower palaces from the front to the back:Ming Tan Gong The Palace of the Light Hall. The characterMing() Light shows that this palace is bound to the sense of sight. In turn, the characterMingis the combination of the characterRi() Sun (left), andYue() Moon (right). In the Taoist somatic chart the Sun symbolizes the left eye, the Moon symbolizes the right eye. So, in the characterMing, the inner vision is realized, not the mirror (portrait) reflection, when the sides change their places. The place where the Sun (on the left) and the Moon (on the right), or in other words the left optic nerve and the right optic nerve unite this can only be the optic chiasm (chiasma optici) (11). Is theTang() hall hypophisis in this case? In the composition of the characterTang hall the only place which contacts the environment is the air-hall in the north wallXian() (Hypophysis gate?,infundibulum?), and besides, in the base of the sign is the characterTu() earth, that might indicate, in accordance with Chinese theory, the endocrine and metabolic functions. Considering that the text localizingMing Tang Gongindicates the distance of oneCunfrom theglabella, we should include the crest of cock (crista galli), or the place of fixing the cerebral falx (falx cerebri) with the olfactory bulbs (bulbus olfactorius) in the territory of the palace.Dong Fang Gong The Palace of the Cave Chambers. Thalami (thalamus), that literally are translated from Latin as bedroom, chamber (and even bride-bed, hencethalami expers not married, virgin) (10). We should note that the characterFang() has the same sense! But the characterDong() cave, grotto suggests the thought of a secret washed chamber(grotto), that anatomically is naturally associated with the cerebral ventricles. In this case they only can be the left and the right (lateral) cerebral ventricles. In this regard, it is interesting to note that in the - characterFangthe componentHu() wicket-gate, single door is applied, as opposed to the folding gateMen(). Thus we can suppose the presence of double cave chambers. That is confirmed by the Treatise Explaining the Interierof theYellow Court Huang Ting Nei Jing Jing, where incidentally we can find the following information:through the folds of the Spirit Gates one can reach the purple of the Cave chambers.It is known that the choreoid plexuses (plexus chorioideus) in the lateral ventricles has the violet (purple) hue!According to the same writing the palace consists of three parts: left, right and central. Each part protects Shou() corresponding spirit Shen(): the left (left ventricle) protects prosperityRong(), the right protects defenseWei(), the central protects the sublime mystery ofthe supreme truthGao Xuan Shang Zhen(). Indeed, between the lateral ventricles there is connection through the inter-ventricle foramenMonroe(foramenMonroe) (11). Thus, we should associate the inter-ventricle foramen and the third ventricle with the central part of the palace of the Cave chambers.As for the flourishingRong, and the defenseWei, we see here two opposite kinds of the organism fluctuations which circulate in the system of the vessels and the meridians, and which acupuncturists know as nourishing (flourishing) and protecting (defense) energies. The defense energy can be considered as the immune energy, as its main goal is to protect organism from harmful energy, and strengthen frontiers (the system of meridians). In this case we should identify the energy of flourishing with the vegetative energy (vegetable life), but not completely, as in the ancient texts the character having a similar composition,Ying() headquarter - is often used instead ofRong() flourishing, hence, the controlling metabolism function (neuro vegetative energy). Let us also remark that both terms are related to military strategy vocabulary (immune system). Coming back to the previous point, the Palace of the Light Hall then unites the systems of hypothalamus and hypophysis.Dan Tian Gong The Palace of Cinnabar Field orNi Wan Gong The Palace of Earthen Clod is located in oneCunto the back from the previous palace, hence, topically corresponds to the epyphisis (corpus pineale) (11), which was already considered soul dwelling by Rene Dekart, and we will add that it is disposed to calcification (clod of mud), is connected with long life, and in outward appearance it actually has the red-brown (cinnabar) hue! In this connection there is an interesting fragment of theLing Jian Zi() writing The Teacher ofSpiritual Sward: .the fire ofthe Sun core gives birth to dew, the water of the Moon moisture gives birth to rain, going together to the North Kan (), they return to the palace of the energy ofthe kidneys sea Zi () and Hai (), the energy of heart directs to Zi (), upwards penetrates into the palace of the Earthen Clod ().We should take into consideration that under dew and rain they mean body juices, for example, salivary glands (endocrinea and exocrinea), and kidneys in Chinese medicine are also adrenal glands (adrenaline), and sexual glands (sexual hormones), besides the North in the organism means the urogenital sphere (Yin). The heart (Yang) is not only properly heart, but also emotional mind and the brain. The direction toZi() - in the cartography this is the direction to the South-West (i.e. in the organism this is the head, and more precisely the right part of the head the right hemisphere), and in the same time to the center core (the center of the brain). Might it be the question of the endorphin system, in particular, the factors of the pose asymmetry circulating in the liquor biochemical asymmetry of the brain,besides the neuro -endocrine system. Substances produced by one side of the body are not obligatory trope to another side (biochemical asymmetry of the organs)!Lui Zhu Gong the palace of the floatingPearl. Further to one Cun from the palaceofCinnabarfield (epyphisis)thecorpora quadrigeminaandSylvian aqueduct (aquaeductus Silvii) are located.Yu Di Gong the palace ofthe Jade Emperor. Forth ventricle (ventriculus quartus) and his bottom rhomb fossa (fossa romboidea). In the Treatise explaining the interieur of theYellow Court, in the chapter Heaven Core we find the following information concerning Jade Emperor:the spirit dwelling is as much clean (transparent) as the Jade Emperor (carelessly) bathes (into waves).We risk paraphrase the liquor is as much dynamic as venous outflow is not limited.Four upper palaces from the front to the back:Tian Ting Gong the palace of theHeaven Court. It is located in oneCunupwards from the palace of the Light Hall. In the Treatise explaining the interieur of theYellow Court the following phrase concerning the Heaven Court is cited:theHeaven Courtif compared with theEarth Courtis cleaved lengthwise with axe.This impressive phrase comes comprehensible if we remember that inter - hemisphere space of the brain is divided by the cerebral membrane (dura mater), that is named cerebral falx (axe) (falx cerebri). Hence, the palace of theHeaven Court is nothing more than hemispheres of the brain (frontal lobes), or at least their parasagittal surface, and the cerebral falx itself. In this case the Earth Court (abdomen) is cleaved across by the epiploic system (omentum minus et majus)!Ji Zhen Gong the palace of the Ultimate TruthXuan Dan Gong the palace of the Secret CinnabarTai Huang Gong the palace of the Great SovereignAs for the last three palaces, the information concerning them is sporadic, and there is no possibility to identify them with a concrete anatomic area. We only can suppose that they are localized in the back cranial fossa, under the tentorium of cerebellum (tentorium cerebelli), and/or is related to venous sinuses of this region.Finishing this short survey we should ask ourselves what other, not anatomic, way gave to the Chinese physicians ability to know the details of such a complex structure as the brain? We are forced to recognize that the ancient researchers applied a different scientific methodology. Taking into consideration prevalence of individual psychophysical technologies, describing which we started present survey, and taking into account above mentioned goals of Taoist researchers, the only possible answer may be that the laboratory of an ancient alchemist was always at hand that was the live and functioning organism of the adept himself. Thus, in the process of an inner alchemy the subject and the object had a convenient ground for union.The information about the organism structure and functioning were the result of studying their own organism, to be more precise, the fluctuating liquids (homeoresis), and the system of periodic change of tissue tension (histeresis), and the inner sight (visualization, introspection) allowedstudying any secret places of the organism. The concentration of consciousness: such practices asShou YiSafeguarding the Unique, such techniques asDao YinDirected Tension let redistribute the elastic forces in connective tissues, and drainage procedures likeXi Suican redistribute the liquor pressure in the cavities inside and outside the brain and the marrow, as well as influence the brain blood circulation; this is a kind of inner craniosacral technique.______________________Bibliography:1. Akhmetsafin A.N. About musical frets and human body structure connection (on example of Chinese musical frets Liu Liu) (russian) Ufa, 1989.2. 1980. (Chapter 12).3. 1980. (Chapter 78).4. (Chapter 24).5. 1992.6. 1997.7. 1989.8. 1988.9. Vasmer Max Etimological Vocabulary of Russian Language (russian), 1996.10. Dvoretsky I.H. Latin - Russian Vocabulary, 1986.11. Prives M.G. Human Anatomy (russian), 1974.12.MaximovI.Phoniatry (russian), 1987.13. Gladkov B.V. Theoretical and Experimental Researches of Scale of Natural Musical Frets (russian), 1995.14. Upledger J. & Vredevoogd J. Craniosacral Therapy, 1983.Copyright 2002 Arthur Akhmetsafinhanbalik@narod.ru

[1]In particular inJapanthe patriarchDaMos namedDaruma.Bodhidharmapaid a special attention to contemplating the center of weight of the body, and during meditation was sitting in a particular posture, which allowed to lower maximally down this center. Once he was told to have been sitting in this posture for nine years, contemplating the wall, and his legs dried off. In this connection inJapanthe tilting-doll is called Daruma. This toy comes toRussiafromJapanin XIX century and was called Vanka-Vstanka (Get-up, Vanka) thanks to admiral S.O. Makarov, who was serving then in the Pacific Ocean Navy.[2]It is interesting to note the etymology of the Russian word mozg (brain) given by Max Vasmer (9): related to the ancient Prussianmuzgenomarrow . It is also related the ancient Indianmajjan,majjamarrow, the Zendmazga, with the same meaning, there is connection with Lithuanianmazgoti, to wash, and ancient Indianmajjati, to dive. In this connection we may suppose that the termXi Suiis the translation of the Sanskrit term, as the marrow and to wash go back to one root.[3]Existing in Western nomenclature term the large intestine meridian does not reflect the meaning of the classical termShou Yang Ming Da Chang Jing().[4]We observed the case of the acute disturbance of cerebral blood circulation in 15-year old girl after the installation the bracket-system with the maximum tension at the upper teeth. In the anamnesis there was presence of perinatal posttraumatic encephalopathy with hypertension and hydrocephalic syndrome (symptoms of experienced hard birth trauma). Instrumental examination (MRI, ultrasonography) showed, besides centers of hemorrhage in deep structures of the brain, symptoms of expressed intra-cranial hypertension, intra-ventricular hydrocephaly and venous outflow disturbance. From the craniosacral therapy point of view this orthodontic procedure was contra-indicated, as the bracket-system provoked a restriction of maxilla bones mechanics, hence, that of spheno-basilar complex and cranial vault, and distortion of cerebral membranes tension. The stroke developed at the second day after the orthodontic operation.[5]Strictly speaking the original sense of the characterQi() is steam, air, not energy. This provokes a lot of delusions. Such an competent dictionary asShuo Wen Jie Zi(6) states that more ancient variant of the characterQi() rice food is the character having in its base the same grapheme and same pronunciationQi(), steam, air. However, in old dictionaries there are some different ways of writing the characterQi(), which let see connection with the characterQihaving a different composition (). Etymology of this sign is connected with flame of fire (in the bottom ), and swallowing (in the top to swallow food by big pieces , not with absenceWu , that some contemporary masters ofQi Gongstate). This is supported by several competent ancient writings. So, according to Yu Pian the character (the character which is often meant in theQi Gongpractice) is a more ancient variant of the character () (gaz, and rice). Hence, the meaning of the character goes back to the concept to swallow the fire. See more details (5,6,8).[6]We should mention that the character to control, governingDu() in its ancient writing represent composition of the signs eyeMu() in the bottom, and harvesting haricotsShu() in the top, that often nonpluses characters researchers. However, in its more ancient variant the sign harvesting haricotsShu() was being written as a man twined by serpent (three times) (5,6,8). Is not it indication to the phenomenon known as serpent forceKundaliniin the Indian tradition? In this case the main component of the character to control, governing is the third eyeMu(). We should also note a special attitude of Pifagor toward haricot.[7]We should note that in the old writings 27 points (3 times 9), or orifices were described, i.e. by this they emphasis theYang property of the controlling vessel, in contrast to the vessel of conception 24 orifices (4 time 6), i.e. this isYin-vessel. The 28th orifice was a later addition. Number symbolism is to the highest degree typical for Chinese medical theory. Reader can find the more detailed topography in corresponding acupuncture guides.[8]The speed of sound in living bone is 3500 or even 4500 m/sec, i.e. 10 times quicker than in the air (340 m/sec). In theXi Sui Jingpractice, special attention is paid to striking the bone with hand, with fingers, with fists or various things (rod, bamboo stick, bags filled with cereals etc), to various kinds of walking and stamping on the sand, stone, tree accompanied by various types of silent or sound breathing, shouting etc. By such kinds of exercises bones, myofascial system and inner organs are tempered. These specialists can destroy by naked hands objects that are many times more firm than bone. Striking with a sledge-hammer on the head of such a specialist provokes a flexible deformation of the cranium without any pathologic consequences, which was many times recorded at video. It is also evident that inXi Sui Jingand other similar techniques the phenomenon of acoustical resonance is applied. First scientific publications about piezoeffects in the bone seeFukuda (1957).[9]Palaces are dwellings of spiritShen Ling. It is curious to note, that in modern Chinese a nerve is a string of spirit (Shen Jing).