The synergies between Traditional Chinese Medicine (TCM) and Ayurveda
There are many parallels between the Sankhya philosophies that underpin Ayurveda and the Taoist philosophies that underpin TCM. Much like Ayurveda’s Wheel of Creation, the Taoist viewpoint supports that all of creation springs forth from the Void (Wu) also known as Tao (parallels with Avyakta and Purusha). The concept of Ayurvedic duality is also mirrored in TCM, under the banner of Yin and Yang. We recognize Yin and Yang from its dark and light symbol known as Tai Ji – the ‘supreme ultimate’. From this viewpoint, Tao is oneness and chooses to manifest as duality Tai Ji. The movement of unity into duality generates qi, the life force present in all things which directly mirrors prana. TCM recognizes nine different types of qi in living entities:
Yuan qi (ancestral or inherited energy) | Ying qi (nutritive energy) | Jing Luo (meridian energy) |
Qin qi (energy of air) | Zong qi (energy of the chest) | Wei qi (immunity energy) |
Gu qi (energy of food) | Zang fu qi (energy of each organ) | Zie qi (pathogenic energy) |
Qi manifests the TCM five elements (Wu Xing): Fire, Earth, Metal, Water and Wood. The combination of Qi, the five elements and Yin and Yang forms the foundation for TCM. The similarities between Yin and Yang and the doshas is also prevalent. Yin and yang are defined by five fundamental principles:
1. They are complementary opposites – the increase of one leads to a decrease of the other (much like the doshas) | 2. They are interdependent – neither can exist without the other as their existence is based on their duality as one cohesive whole. | 3. They are inter-consuming – as dynamic counterparts, they contract and expand in a state of constant flux (much like the doshas moving in and out of excess) |
4. They are inter-transforming -an extreme of either yin or yang changes to its opposites | 5. They are infinitely divisible |
In parallel to the Doshas interconnected relationships with emotions, organs, and elements etc., yin and yang also have separate characteristics that connect each side to specific organs, elements, and emotions, seasons, tastes etc. Optimum health is dependent on the fragile equilibrium of these ever-changing parts, in the much the same way as the Ayurvedic Doshas. Final comparisons between TCM and Sankyha– Sense of cosmic unity as source from which all reaction arises (Wu and Avyakta and Purusha) FIRE: Energetic, robust, hot tempered (Pitta) – In TCM, Health and disease is determined by the balance of Yin and Yang which either allows qi to flow smoothly (health) or disrupts the flow of Qi (disease). This mirrors the concept of health and disease in Ayurveda, when doshas, dhatus and malas are in optimum functional relationship, along with balance of ojas, tejas and prana, there is a perfect balance of mind, body, senses and consciousness resulting in happiness, joy, peace and love (health), When the balance is not maintained, this leads to disease. – TCM follows a similar process for disease as Ayurveda, arising from external, internal and miscellaneous factors: o Excessive Wind and Dryness leads to aggravation of Vata – Emotions affect both systems of medicine and also correlate to specific organs (see Yin Organs illustration page 46).
The below table outlines TCM’s ‘eight principle’ pathology for disease diagnosis, paired into opposites:
Diagnosis in Ayurveda follows 3 main categories; visual examination; palpitation; and questioning. Following these principles, there are then eight methods of clinical examination: 1. Pulse 2. Urine 3. Faeces 4. Tongue 5. Speech 6. Touch 7. Eyes 8. Physical Appearance
The Illustrations below compare one of these methods, the tongue, as a diagnostic tool from both TCM and Ayurvedic systems. The Ayurvedic tongue includes more organs: Models of Pain in both systems:
TCM & Ayurvedic types of Pain:
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CHANNELS, ENERGY POINTS AND MEASUREMENTS IN AYURVEDA AND TCM
This section outlines the synergies of the energy channels (nadis/srotas/meridians) & specific points in both TCM and Ayurveda.
Lad discussed the commonalities between the functions of the meridians (TCM) and srotas (Ayurveda). These are summarised below:
– They are pathways of transportation for QI / Prana and blood, and so provide nourishment to every part of the body.
– They can be accessed and influenced to regulate all aspects of Yin & Yang /Doshas.
– They act as protective mechanisms that prevent pathogens (wind/cold/damp/dryness/heat/fire etc) from penetrating deeper into the body. When pathogens are located in the superficial channels, disease is easier to treat.
– They regulate the flow of Qi / Prana for therapeutic results via needling, pressure, massage, heat and TCM cupping.
– They reflect signs and symptoms of pathology in response to a dysfunction in the body and may express a local point of stagnation or deficiency in qi/prana or the blood. This manifests as tenderness, sensitivity, tingling along the pathway.
– They facilitate a continuous communication between all tissues and organs within the body, maintaining the relationships between the whole body, mind and consciousness.
Much like the Ayurvedic nadis, meridians in TCM are subtle energetic pathways. There are 12 primary meridians in TCM that correspond to the twelve organs in the body (see below table)
Organ | Yin or Yang | Element | Chinese Name |
Lung (LU) | Yin | Metal | Hand Taiyin |
Large Intestine (LI) | Yang | Metal | Hand Yangming |
Stomach (ST) | Yang | Earth | Foot Yangming |
Spleen (SP) | Yin | Earth | Foot Taiyin |
Heart (HT) | Yin | Fire | Hand Shaoyin |
Small Intestine (SI) | Yang | Fire | Hand Taiying |
Bladder (BL) | Yang | Water | Foot Taiyang |
Kidney (KD) | Yin | Water | Foot Shaoyin |
Pericardium (PC) | Yin | Fire | Hand Jueyin |
San Jiao (SK) | Yang | Water | Hand Shaoyang |
Gallbladder (GB) | Yang | Wood | Foot Shaoying |
Liver (LR) | Yin | Wood | Foot Jueyin |
TCM recognises the below meridians within the body that provide additional functions within the body. The below table outlines these variations to the 12 primary meridians:
TCM Channels | Description |
Cutaneous regions (12) | Similar in function to sinew channels, broader region to address pain and meridian pathology |
Minute collaterals | Branch off other meridians and transport qi and blood around the body |
Sinew channels (12) | Superficially located on the periphery and treat muscular pain and some motion. Typically following the direction of primary channels. |
Luo – connecting channels (15) | Branch out from primary channels and extraordinary vessels (see below), superficially distributed over the. Limbs. Strengthen the link between paired organs and channels and drain excess and tonify deficiency. |
Primary Channels (12) | Correspond to 12 organs, contain majority of acupoints, various functions related to energetics of the organ |
Divergent channels (12) | Branch off primary channels, distribute qi and blood deeper, like Luo channels they strengthen relation between paired organs and channels |
Extraordinary channels (8) | Reservoirs of qi and blood, branch off primary channels and interlink them, promote immunity by circulating wei qi, protect against pathogens |
Deep pathways of primary and divergent channels | Link areas of the body, transport qi and blood deeper |
In parallel to the pranic mandela (bio-energy clock), in TCM energy flows through the twelve channels cyclically, corresponding to various times of the day when the Qi of that particular organ or meridian is most dominant.
There is a synergy between TCM’s meridians and the pathways in Ayurveda, but there are some key differences in their classifications. The Ayurvedic pathways recognise two distinct levels, subtle (Nadis) and gross (Srotasmi). The next table outlines the differences between these two Ayurvedic pathways:
Nadis | Srotas |
– Primarily psychological functions – Similar to meridians, act as subtle energy pathways that carry thoughts, feelings and emotions and carry prana throughout the body – 72,000 nadis that branch off the seven chakras and pervade the body, the three principle nadis as outlined in the below illustration. |
– Primarily physiological functions – Larger structures created from various tissue components (dhatus) facilitating the movement of fluids and other bodily substances – 14 major srotamsi; three receiving channels; three eliminating channels; seven corresponding to the tissues and mano vaha srtoas the channel for the mind. |
Sushamna – central nadi that originates in the root chakra at the base of the spine, terminating at the Murdhni marma. All other nadis are connected to this central nadi. Kundalini energy ascends through this channel, and contains the fiery vajra nadi and the cooling chitra nadi that balance each other.
Pingala and Ida are the two channels ascending in parallel to the sushamna and criss cross at each chakra. They regulate breath and factor into the spiritual energy of sushamna.
The meeting points of each of the 3 major nadis above is known as the meeting of three streams. There are 10 principle nadis and srostasmi that link to exterior points on the body via the sense organs (sensory/bodily gates). The principle functions of both channel systems are summarised below:
10 Principle Nadis | 10 Bodily gates | Related organs | Srotamsi |
Sushumna | Fontanel | Brain | Parashabdha vaha srotas /Akashiya srotas |
Ida | Left nostril | Left testicle and ovary, left kidney, lung and thyroid, spleen and right brain hemisphere | Prana vaha srotas (cooling) |
Pingala | Right nostril | Right testicle and ovary, right kidney, lung and thyroid, liver, right chambers of the heart, left brain hemisphere | Prana vaha srotas (heating) |
Gandhari | Left ear | Left ear | Shabda vaha srotas (ether) |
Hastajihva | Right ear | Right ear | Shabda vaha srotas (ether) |
Chakshusha | Left eye | Left optic pathway | Rupa vaha srotas (fire /cooling) |
Alambusha | Right eye | Right optic pathway | Rupa vaha srotas (fire/heating) |
Sarasvati | Tongue (speech) | Mouth and oral cavity | Rasa vaha srotas (water/ tastes) |
Kuhu | Guda (excretory organs) | Rectum/large intestine | Purisha vaha srotas |
Shankhini | Genitals | Prostate and cervix | Shukra vaha srotas / Artava vaha srotas |
Further comparisons between meridians, nadis and srotas and classifications of marmani and acupoints:
TCM |
Crossovers between TCM & Ayurveda |
Ayurveda |
.Meridians are classified according to location and function
2.Classification of acupoints are based on the location at which qi is infused and surfaces on the body.
3.Of the 361 acupoints, there are 5 influential points on each of the twelve primary channels, originating at the extremities and terminating near the elbows or knees
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1.Nadis and Meridians are subtle and form interconnected network
2.Both systems recognise 114 major channels, facilitating communication, transportation, intelligence and vitality to promote optimal functioning of the body
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1.Nadis and srtoramsi are internal pathways which do not surface and cannot be mapped to the surface of the body.
2.Classification of marmani are according to location, elemental associations, associations of dosha, dhatu, mala, corresponding organs and srotamsi and degrees of vitality
3.Of the 117 major marmani used in marmapuncture, there are eight great marmani with most vitality & five external vital marmani (Sadyah Pranahara Marmani)
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