Ayurveda & Traditional Chinese Medicine

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 opposites5. 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)
– Whilst the concept of duality underpins both TCM and Ayurveda, TCM is based on two interconnected parallels (Yin & Yang),whereas Ayurveda is based on three (vata, pitta, kapha). Vata & Pitta map so Yin and Kapha to Yang.
– Qi and Prana are virtually equivalent.
– The Five Elements are essential to both TCM and Ayurveda, although do not overlap precisely. Fire, Water and Earth are common to both systems, whilst Sankhya system includes Space and Air and TCM has wood and metal. However, metal has many attributes of Air and Vata and Wood share common attributes with Fire and Pitta. The main contrast lies in the relationships between the elements in either system; in TCM, the elements nourish and regulate each other in a cyclical manner; in Ayurveda, one element generates the next in a natural order that mimics the evolution of creation.
– Diagnosis of an individual constitution is different. In TCM, we each have a predominant Element. In Ayurveda, we each have a dominant dosha subtype.

FIRE: Energetic, robust, hot tempered (Pitta)
METAL: Organised, meticulous, emotional cold or detached (Vata)
EARTH: Good natured, jovial, grounded, stable, possibly stubborn (Kapha)
WATER: Emotional, sensitive, contemplative, imaginative (Kapha)
WOOD: Creative, intuitive, energetic, active, decisive (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
o Excessive Summer heat and fire leads to aggravation of Fire
o Excessive Cold and damp leads to aggravation of Kapha

– Emotions affect both systems of medicine and also correlate to specific organs (see Yin Organs illustration page 46).
Ayurveda recognises 6 stages of disease. The first four are Yang in nature, and the last two are Yin (see below table):

YANG

YANG

YANG

YANG

YIN

YIN

Accumulation (1)

Caused by one/all of 4 aggravators. Analogous to Prana. The most subtle commencement of disease, exhibiting very mild symptoms.

Aggravation (2)

Excess leads to strengthening of symptoms elsewhere in the body. Akin to Ether as is more physical than Prana. Symptoms are stronger.

Flooding (3)

Begin to overflow into rest of body via blood. Similar to Wind due to movement into other areas

Displacement (4)

Doshas reposition to weakened sites in body. These vulnerable locations are often inherited and are more specific in nature i.e., arthritic pain in joints. Links to Fire, stirring the unbalanced dosha after Wind (movement) has repositioned it to other weakened sites

Manifestation (5)

Specific symptoms manifest recognisable by clinical definition (arthritis. Asthma etc). This is the stage that modern western medicine typically identifies and treats.

Analogous to Water as the physical manifestation. Water is the second most physical element and the element of cohesion, allowing disease a foothold to manifest.

Flowering (6)

Unless healed, the symptoms will diversify and continue to invade more sites. Complex symptoms will then develop, i.e., arthritic pain with degeneration of joints and bones. This can be considered the ‘chronic’ stage of the disease, which will take much time and effort to improve if at all.

The below table outlines TCM’s ‘eight principle’ pathology for disease diagnosis, paired into opposites:

 

Interior & Exterior

Describe the location of pathogenesis, determining whether it is superficial or deep

Excess & Deficiency

Represents the quantity of qi

Hot & Cold

Set of qualities of symptoms in relation to yin and yang (Wind, cold, heat, damp, dry, fire)

Ying & Yang

Heat is due to excess yang or depletion of yin, cold is excess yin or depletion of yang energy

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:

Pain in TCM

Pain in Ayurveda

Pain is a blockage of energy primarily due to stagnation of Qi (Bi syndrome)

Pain is a blockage of energy primarily differentiated according to doshic factors and toxins. Pain is attributed to stagnation of prana (like qi), but prana is fundamentally blocked by one of the 3 doshas or due to a physical blockage due to toxins

Pain results from either a pathogenic influence of weak constitution due to depletion of energy, overexertion, excess sexual activity and or love immunity.

Pain is caused by;

Wandering ‘Bi’  – correlates to Vata

Fixed Bi – correlates to Kapha

Heat Bi – correlates to Pitta

Pain results from disturbed vata dosha that governs movements and circulation.

Pain can also be viewed in terms of relationship to dhatus;

Excess Kapha – generalised body ache

Excess Pitta – burning, inflammatory pain, bleeding

Excess Kapha – muscular pain

Excess Vata – pain in joints, arthritis, traumatic injury

Neurological pain, psychosomatic pain, mental or emotional trauma

Vata, Pitta or Kapha – pain in reproductive organs

 TCM & Ayurvedic types of Pain:

 

Types of Pain

Etiology

Pain Symptoms

Relieved by

  TCM Types of Bi

Wandering Bi (Vata)

Due to Wind

Migrating, radiating, unfixed, aggravated by wind

Steady pressure, moxibustion

Painful Bi

(Vata / Kapha)

Due to Cold

Sever, stabbing, aggravated by cold

Warmth, pressure, moxibustion, ginger, compresses

Fixed Bi (Kapha)

Due to Damp

Soreness, swelling, numbness, heaviness, fixed painful areas, aggravated by cloudy and rainy days

Movement, moxibustion, dry pressure without oil

Heat Bi (Pitta)

Due to wind-damp transforming into heat

Hot to touch, reddish, swollen, sudden on set, aggravated by touch

Cold, cooling compresses, ice pack

 

 

 

 

 

Ayurveda Dosha factor

Vata (wandering)

Cold, wind, dryness, trauma

Fluctuating, mobile, radiating, shifting, spasmodic, gripping, tearing, throbbing, pricking, shooting, vague, non-localised, non-inflammatory, aggravated with movement

Heat, steady pressure, rest, heating food and drink, basti (medicated enema), oil massage

Pitta (burning)

Heat, spicy food, exposure to sunlight

Sharp, burning, irritating, excruciating, pulling, throbbing, flaring, spreading, sucking, swollen, inflammatory, painful on pressure, possibly accompanied by nausea/vomiting

Cold compress, khus, camphor, sandalwood paste, avoiding exposure to sun and heat, cooling food and drink, virechana (purgation)

Kapha (congesting)

Cold, dampness, eating fatty fried food, lack of exercise or movement

Deep, dull, mild, heavy, constant, achy, slow manifestation, localised

Application of dry heat, dry massage, movement, stretching, deep pressure massage, induced vomiting

Ama (clogging)

Low agni, incompatible food combinations, metabolic wastes

Greater near sunrise and sunset and on a cloudy day moves from joint to joint, auto-immune inflammatory changes

Kindling agni, ginger tea, steady pressure, dry massage without oil, heat, movement, stretching, steam, application of ginger paste

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

  • Well point – qi starts to bubble

  • Spring point – qi gushes

  • Stream point – qi flourishes

  • River point – qi pours abundantly

  • Sea point – qi flows generously
4.One cun is most commonly taken to be the width of the thumb		 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

  • Both systems have energy points (acupoints TCM and maramani in Ayurveda) can be stimulated through heat, needling and massage

  • Energy points can have local and distal effects on the body

  • Both systems have precise measurements to map location of energy points on the surface of the body, based on the proportions of the patient’s body (cun or anguli)
 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)
  • One anguli is taken to be the width of the middle finger