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MERIDIAN THEORY: Subtle Anatomy (Sukshmasharira)

Ayurvedic information pertaining to prana kosa is scarce and profoundly influenced by Tantric description. Currently, Traditional Chinese Medicine (TCM) fills in the missing details of Vedic prana kosa. Between the material body (sthulasharira) and the ultimate reality of the causal body (karanasharira), or the higher body (parasharira) are the many layers of the subtle body (sukshmasharira). According to the Tantric tradition, the subtle body has been described as the abode for deities, ancestral spirits, ghosts, and demonic forces, which have also been called elementals (bhutas). Tantrikas make ritual offerings and prayers to these spiritual forces, dwelling within the subtle environment, for protection.

 

According to the Taittiriya-Upanishad (c.1000 BCE), the subtle anatomy (sukshma sharira), or vehicle (from the material to the causal realm) consists of five bodies (deha/sharira), sheaths, or layered envelopes (kosa), having elemental designation (see ‘Five Envelopes of Consciousness’ above), which progressively cover the ultimate reality. Typically, Tantric schools combine the five envelopes (pancha kosa) into one structure, which has been called the superconductive body (ativahika deha), the inner instrument (antah karana), or the eightfold city (puryashtaka). The subtle body (puryashtaka) is referring to the psyche which is attached to the individual through physical embodiments; in other words, it connects the transcendent self with the physical self. According to the Trika philosophers, it is the transcendent self or causal body that preserves the template, or seed, of consciousness between lives, and even cosmic creation after cosmic dissolution (pralaya). Consequently, the karmic seeds of all unliberated beings cause the continuance of conditioned existence; suggesting that the extinction of conditioned existence requires the collective enlightenment of all beings.

 

In order to mend the separation between the body and mind, or heal disease, the tantrikas employ medicine requiring powerful intention that treats the more inherent subtle body, where change is instantaneous and fragile, until it stabilizes in the physical body. The subtle medicine of Tantra consists of the fusion of visualization, breath control, and posture into one intentional action with the initial purpose of self-purification towards an untainted perspective of the ultimate reality, or the activation and harmonization of energy (prana) within the human conduit of the anthropocosm (cosmic human) [sim.Taoist: internal alchemy (neidan); energy work (qigong)]. Prana is to the subtle body as breath is to the physical body, which is subject to the laws of change, and consequently, will never be in perfect equilibrium. Therefore, the tantrikas believed that perfect balance, or the state of ultimate reality (parama shiva), could be attained through the treatment of the subtle body (prana kosa).

 

Envelope of Energy (Prana kosa): Energy Centers (Chakras), Meridians (Nadi), Points (Marma)

(Ros), (Feuerstein), (Motoyama), (Kshirsagar)

This section specifically deals with the energetic envelope (prana kosa), which is characterized as being more subtle than the physical body, or food enevelope (anna kosa). (see ‘Five Envelopes of Consciousness’ in previous section) Tantric practitioner, Sharngadhara, has described the prana kosa as a system of energy vessels (aka.channels, meridians) (nadi) which radiate life force (prana-shakti) from various energy centers (chakras), or centers of consciousness (chaitanya), to nourish physiological tissues. He further explains how prana ascends from the navel center through the heart to the throat where the ‘Nectar of the Feet of the Preserver’ [sim.Hindu: Vishnu], or life force, can be partaken.

 

Prana kosa is the web matrix of the subtle anatomy (sukshmasharira) consisting of energy centers (chakras), energy vessels (nadi), and energy points (marma), which connects the physical body to the mind. Prana kosa is only visible through meditation, or the adjustment of the external perception to a higher frequency to activate the inner, or psychic eye (clairvoyance).

 

WISDOM-POWER (PRANA-SHAKTI): The Power of Consciousness (Kundalini)

In Tantric terminology, kundalini [Skt: rooted from “deeper place, pit, or cavity” (kunda); sim. prana shakti; “she who is coiled” (kundalini); possibly associated with “earring” (kundala), and “crooked bodied” (kutilangi)] designates a person’s energy, which causes the process of spiritual awakening. The “pit,” literally to an earthen pit used for burial or ceremonial fire, is metaphorically referring to the muladhara chakra (root) at the perineum, where the prana shakti is dormant with the potential to activate all of the subtle energy centers (chakras). The realization, or awakening, of personal wisdom (prana) and power (shakti) at a particular energy center (chakra), resembling a particular divine personality, reflects the individual’s spiritual transformation. (Saraswati)

 

Three Types: (Tantra-Aloka)

1)       Whole (purna kundalini): divine power as a whole

2)       Energetic (prana kundalini): manifested life force

3)       Awakened (urdhva kundalini): awakened serpent moving upward

 

Source of Primordial Power: Path to the Cause of Creation;

(Motoyama), (Saraswati), (Feuerstein)

 

Prior to the creation of the universe, the unconscious causal body of the primordial seed (bindu) provided an abode for the Kundalini (prana-shakti), or the power of consciousness (cit-shakti) [sim.Chinese: primordial energy (yuan qi); (Hamilton)], which extended to interpenetrate the astral, mental, and physical bodies.

 

Serpent Power: Kundalini Symbolism (see fig. 13-14; 15-19)

The traditional belief holds that kundalini [misinterpreted Skt: “coil” (kundal)] is represented symbolically as a serpent coiled 3 ½ times. The serpent, associated with many deities [Hindu: Shiva, Vishnu, Kali; Cross-cultural: Buddha, Quetzalcoatl, Jesus], represents human unconsciousness, or latent spiritual potential to be awakened. Practitioners have visualized the snake as being yellow or black with blood-red eyes, as a symbol for the central channel (sushumna nadi) when it uncoils. The 3 ½ coils represent various trinities, particularly that pertaining to perception (ie.waking, sleeping, dreaming consciousness), while the ½ coil represents transcendent consciousness. Thus, 3 ½ coils represents the totality of the universal experience, including transcendence.

 

Elemental Dissolution (Laya): (Feuerstein); (see fig. 13-14; 15-19)

The awakened serpent energy, or goddess power (kundalini shakti) ascends the central channel (sushumna nadi) [aka.”great path” (maha patha); “cremation ground” (shmashana) because it leads to liberation; ® “lust,” “memory” (smara); desire causes karmic memory] in order to dissipate (internally renunciate) the dangers of desire and the material realm. This process has been compared to straightening the coiled serpent into a rod (danda) making it harmless, or the “process of making the life force like a rod” (prana danda prayoga) [sim.Hebrew: staff of Moses; “celestial breath” (nephesh); Greek: central staff (caduceus); staff of Hermes; (Sitchin)]. This process literally approaches and embraces death as a means for spiritual advancement through the progressive dissolution (laya) of the elements (bhutas) into the pretemporal and prespatial aspect of nature (prakriti pradhana), the process of dissolution (laya krama), or discipline of dissolution (laya yoga) [sim.Buddhist: stupa]. Dissolution (laya) is affected as serpent power (kundalini shakti) ascends through each center to activate it to a higher frequency of vibration. As kundalini shakti departs, the energy center becomes void of elements, and also consequently all karmic seeds. Ultimately, ego is identified as kundalini shakti, the personal fragment of the singular collective Parama-Shiva (adya) (Svoboda).

 

The progressive purification of the elements into higher principles (tattva), and ultimately being absorbed into the divine shakti, is the purpose of its esoteric ritual of visualization (bhuta shuddhi) prior to the visualization of the one’s chosen deity of worship (ishta devata). Visualization consists of anatomical location of the element through its association with a particular energy center (chakra) and its dissolution into its sensory perceptual potential (tanmatra). Through visualization, the tantrika dissolves an impure self (papa purusha) with karmic obstructions, or knots (granthi), and recreates a pure divine body (divya deha) with lotuses (padma).

 

Dissolution Process (Laya Krama): Piercing the Six Centers (Shat Chakra Bhedana)

1)       Earth (prithvi) [root] à smell (gandha tanmatra)

2)       Water (jala) [navel] à taste (rasa tanmatra)

3)       Fire (agni) [solar plexus] à sight (rupa tanmatra)

4)       Air (vayu) [heart] à touch (sparsha tanmatra)

5)       Ether (akasha) [throat] à sound (shabda tanmatra)

6)       Lower mind (manas) [brow] à higher mind (buddhi) à subtle matrix of nature (sukshma prakriti)

7)       Subtle matrix of nature (sukshma prakriti) à supreme point of origin of the individuated mind (para bindu)

                            

Central Channel (Sushumna nadi): Foundational Axis of the Anthropocosm;

(Motoyama), (Saraswati), (Feuerstein), (Ros), (Govinda), (Dukes), (Hamilton), (Svoboda); (see fig.13-14)

The foundation of the prana kosa was initially established by the central channel (sushumna nadi) [aka. “way to liberation” (moksha marga); “unsupported interior” (niralambana antara)] [sim.Taoist: Greater Celestial Circulation; (Hamilton)], as the division of a fertilized egg cell, within the womb.  The central channel (sushumna nadi), the most important energy vessel in Tantric practice (ie.awakened kundalini shakti ascends), yet to the average person the least utilized, is positioned vertically in the center of the body just anterior the spine connecting the perineum (muladhara chakra), where it originates, with the apex of the skull, essentially innervating with the spine and brain. Sushumna nadi functions to directly connect a series of energy centers (chakras) which are positioned at intervals significant to the induction of endocrine (neuro-chemical) processes. [Caduceus: central staff].

 

Within sushumna nadi are meridians that transport more refined energy: vajra nadi, chitra nadi, and brahma nadi (respectively becoming more refined). Sushumna transports tamas; Vajra/Vajrini transports rajas; Chitra/Chitrini transports sattva; Brahma transports consciousness; conductor of kundalini shakti.

 

Mortal Coil: Interweaving Left and Right Meridians (Ida and Pingala nadi);

(Motoyama), (Svoboda), (Saraswati), (Govinda), Shambhala); (see fig. 15)

Also originating at the perineum (muladhara chakra), are two meridians (nadi) lateral to the central channel (sushumna), interweaving in spirals [sim.Caduceus: interweaving serpents] with each other to intersect at each chakra, and terminating at ajna chakra (distinguishing muladhara and ajna as opposites). Starting to the left of muladhara, ida nadi [aka.feminine moon (chandra)] extends in spiral undulations to the left nostril to regulate mental and psychic activity (emotion and feeling), which is cooling and calming (contracting) [white (kapha; ojas)] for the organism. Starting to the right of muladhara, pingala nadi [aka.masculine sun (surya)] extends in spiral undulations to the right nostril to regulate energetic and physical activity (promotes reason, perception, analysis, discrimination), which is heating and exciting (expanding) [red-(pitta; tejas)] for the organism. The two interweaving meridians flow in conjunction with the unconscious breathing alternations (approx. 2 hours) between left and right nostrils (each chakra intersection calibrates a 2 hour period; hence from muladhara to ajna chakra calibrates a 12 hour period within 6 chakras) (sim.mating cobras). Hence the rhythmic alternation between cold (contraction) and hot (expansion) temperatures (pulsation of energy between left and right nostril meridians) facilitates the circulation of internal air (vata) for the promotion of energetic balance between psychological and physiological function.

 

WHEELS OF ENERGY (CHAKRAS): Psycho-Energetic Knots in the Central Channel;

(Motoyama), (Feuerstein), (Saraswati), (Svoboda), (Govinda), (Kshirsagar), (Shambhala), (Dukes), (Hamilton)

 

The subtle energy centers, or vortexes, [Sanskrit: “wheel;” (chakra)] are designated into two groups according to order of formation, which determined their anatomical location. (see fig. 14)

 

1)       Major: central channel (sushumna) (7)

2)       Minor: joints (ie.wrists, elbows, ankles, knees) (8 bilateral)

 

3)       Other: stigmata (ie.palms, soles), ears (6 bilateral)

 

The chakras are points in space (akasa) where spirit (internal; astral/mental/psychic body; mano kosa), energy (ethereal body; prana kosa), and vitality (external; corporeal/physical body; anna kosa) connect with and interpenetrate each other; therefore they exist simultaneously as intermediaries on three dimensions or levels (between physical body and prana, between the astral body and manas, between the causal body and karana); essentially, they are psychic centers in the astral body which promote the accelerated evolution of the human spirit (Saraswati). They come into existence in order to bind down ahamkara into self-identification with the five elements (mahabhuta). Each chakra serves as an interactive hinge between the self and a particular element. Elemental designation of the major chakras is in accordance with cosmic creation (aka.creation cycle ¯) [sim.TCM: insulting cycle ¯; destructive cycle ­; (Hamilton)].  (see fig. 9)

 

Psychic Evolutionary Energy Center Groups: Animal, Human, Divine; (Motoyama), (Saraswati)

There are three groups of energy centers (seven in each; 21 total) realized according to the progressive stages (three) of psychic evolution, which cosmologically calibrate the degree of energy refinement.

 

1)       Minor Energy Centers (Animal): seven chakras below muladhara chakra (from groin to heel) relating to the psychic evolutionary of animals; animalistic karmic propensity and latent abilities (eg.physiological function) are cumulatively stored and functioning at muladhara chakra

2)       Major Energy Centers (Human): seven traditional chakras on the sushumna nadi relating to the psychic evolution of humanity

3)       Higher Energy Centers (Divine): seven traditional [Tibetan Tantra] chakras above sahasrara chakra corresponding to the evolution of divine beings

 

Major Energy Wheels (Chakra) on Central Channel (Sushumna): Human Energy Centers

The chakras’ elemental designations (lowest four) increase in frequency, or decrease in density, according to its position on the central channel; arranged in a destructive sequence [sim.TCM: insulting sequence; (Hamilton)] in ascending order (ie.earth®water®fire®air®ether) [sim.Buddhist: stupa]. As long as the ethereal-corporeal connection remains open, ahamkara can recognize as well as manipulate the chakra elemental projection into the organism. Furthermore, the element associated with a particular chakra predominates in the organs of the same region.

 

The chakras are depicted as lotus blossoms (padma), which radiate a specific number of psychic energy (prana) channels (nadi) from their petals. Six are located within the coarse body while the seventh is outside above the crown [Caduceus: winged disc]. Activation of a chakra, allows the practitioner (yogi) to experience a particular kind of bliss (ananda), acquire a particular psychic power (siddhi), and realize a particular form of knowledge. The psychophysical properties of the chakras are symbolized through shapes (yantra), colors, mantric syllables, animals, divinities, etc. (see fig. 16-19) (Govinda)

 

The four lower chakras are ascending aspects of space (akasa) within the external realm of sense perception (mahakasa). They correspond to the four gross elements (mahabhuta), which ascend to a more subtle level: earth-water-fire-air. The three upper chakras are modifications of movement (prana) within the internal realm of spiritual activity (cittakasa), where space and light become one (fifth chakra corresponds with space/ether while the sixth and seventh with light/prana). The seventh chakra is known as the realm of spiritual experience, or cosmic consciousness (cidakasa). In Tibetan Tantra the two lower and two upper chakras are combined. Also, the three lowest chakra are associated with the three dysfunctional humors (doshas) through common elemental correspondences: earth-kapha, water-vata, fire-pitta.

 

Kundalini Knots (Granthi): Spinal Locks; (Motoyama), (Saraswati), (Shambhala)

There are three primary energetic knots (granthi), present since birth (karmic), that prohibit the progress of the ascending kundalini, which are associated with the chakras, and named after the deities residing there. Therefore, spiritual progress depends on the initial loosening of the knots. [sim.Taoist: three worms (sanchung) associated with the three elixir fields (dantians)]

 

1)       Brahma Granthi: within muladhara chakra

2)       Vishnu Granthi: within anahata chakra

3)       Rudra (Shiva) Granthi: within ajna chakra

 

Animal Energy Centers (Chakras): Minor Energy Centers below the Root (Muladhara); (Motoyama), (Saraswati)

According to Hindu tradition, these energy centers (ie.atala, vitala, sutala, talatala, rasatala, hahatala, patala), located between the perineum and the heels of the feet, predominate in animals, and can be activated if the serpent power (kundalini) becomes perverted to flow downward, after the activation of muladhara chakra, resulting in the upsurge of undesirable passions. This can be avoided if muladhara shakti is transformed into spiritual energy (ojas) through ascension via the sushumna nadi [sim.Taoist: sublimation of essence (jing) into spirit (shen); (Hamilton)].

 

Lotus Flowers (Padma): Esoteric Descriptions

[Descriptions of the Six Centers (Shat Chakra Nirupana) by Purananda/Jagadananda (1577 CE)]:

Overall, the lotus flowers (energy center: chakra) depict a state of consciousness. Each lotus flower is defined by a specific number of colored petals (nadi) scripted by vowels which express the pulse-spin frequency of light (energy). Within the pericarp (inner region of the lotus flower), depicted as a circle [symbol of the void (sunya)], is a pertaining shape (yantra) [Skt. trans.: “to conceive” (yan); “to liberate” (tra); the individual conceives a mystical dimension of personality which geometrically describes the archetypical principle of the chakra; via increased concentration, the individual’s consciousness activates the yantra through gradual convergence, until ultimately total unification, and hence liberation occurs], which defines the state of elemental phase and mystic principle (tattva) of liberation. Each seed syllable (bija) or sound (nada mantra) within the pericarp is a key for unlocking the door (chakra) between the physical and spiritual realms, hence permitting divine intervention through meditation (a methodical process which utilizes the conjunction of  efficient posture, breathing strategy, and concentrated visualization to accomplish eventual unification of the negated self with the creative divine primordial personality). (see fig. 14)

 

The psionic abilities acquired by the individual after activation of the chakras, consists of two types, depending on the anatomical level.

 

1)       Receptive (lower three): maintenance and control over physiology

2)       Generation (upper three): extra-sensory creation

 

There is a direct relationship between karma and the activation of the chakras, which exists beyond the causal body. This relationship expresses itself through the innate activity predominance and the degree of difficulty in activating the chakras, which varies per individual.

 

Spiritual evolution depends on chakra activation. Over active chakras will cause physiological dysfunction, therefore it is preferred that all the chakras are equally active.

 

Overview:

1)       Root (Muladhara/Adhara): Foundational Center; Storehouse of Karma

·         Foundational Center: [Skt.trans.: “root” (mula); “base;” “support” (adhara) of all other centers]; storehouse of karma; stores animal nature (eg.physiological function, animal instincts); counter balance to crown center (sahasrara chakra) by representing physical limitation

·         Sense: smell

·         Seat: downward moving air (apana vayu)

·         Physiology: elimination (anus)

·         Endocrine: adrenals

·         Psycology: ignorance, fear (chitta)

·         Original knot of the Central Channel: within the Sushumna nadi (perineum), vajra nadi, and citrini nadi (pure intelligence shining with the lightning luster of Om), at the mouth of Brahma nadi, which extends from the orifice of the physical linga to the bindu at sahasrara chakra, where the Brahman gate shines; connected with the testicles (male) and cervix (female); also origin of ida nadi and pingala nadi (which end at ajna chakra)

·         Lotus of Brahma: four crimson petals each bearing four golden letters (eg.va through sa; sam, vam, sham, sam); represents the four directions of space

·         Earth (Prithivi) Pericarp: forming the yellow square of earth (prithivi) within, surrounded by eight shining (lightning) spears [sim.Vedic: Indra’s missiles; Sumerian: Ninurta]; associated with the nose and sense of smell

·         Seed Syllable (Bija): Lam is ornamented w/4 arms, mounted on the king of elephants (embodiment of Ganesha) with seven trunks (symbolizing the seven indispensable minerals for maintaining physical health), who carries the child Creator (ie.Brahma; Indra) within its bindu, who has four arms and heads and is as lustrous as the sun

·         Secondary mantra: vam sam sam sam

·         Goddess (Devi): Dakini; 4 arms and red eyes; carrier of pure intelligence

·         Luminous Triangle (kamarupa/traipura): at the mouth of vajra nadi is a luminous triangle

·         God of Love (Kandarpa): all around the vital force (vayu), known as the God of Love (aka. Lord of Beings) (kandarpa) is deep red and splendorous as 10 million suns

·         Self-originated (svayambhu): inside the luminous triangle is the self-originated, in the form of a molten gold Shiva Linga w/head down, revealed by knowledge (jnana) and meditation (dhyana)

·         Phallus of Lightning (Shiva Linga): over Shiva Linga shines sleeping kundalini as illusion (maya) in the material realm, filling the hollow head of linga and coiling like a conch-shell (or serpent; symbol of kundalini) 3 1/2X around linga w/lightning luster; linga (phallic symbol of the astral body, which is perceived extra-sensorial in three forms as the progressive purification and evolution of the mind) in the muladhara chakra (dim: smoky gray column of gas), at ajna chakra (consolidated: black), and sahasrara chakra (illumined) (Satyananda Saraswati)

·         Awakener of Knowledge (Para): w/ omnipotent (kala) power of sound (nada shakti) facilitating subtle skill in creation; she is the receptacle for ambrosia streaming from eternal bliss; her radiance illuminates the whole universe 

·         Transcendental Foundation (Mula Prakriti): the primordial source of great feminine power (shakti) used for the natural process of disintegrating (returning) physical matter to the original state (void) (Sankhya tradition)

·         Meditation Effects:

o        Charisma (Speech): leadership with musical words (Lord of Speech)

o        Benefit: restraint

o        Health: free from disease

o        Happiness: contentment

o        Liberation (G): burnished gold; anus; liberated from sin

o        Psychic Ability (S): upon activation, kundalini practitioners may experience astral levitation (phenomenon reflecting the initiation to disintegrate the physical body), clairvoyance, or clairaudience

o        Sensation (S): warmth at the perineum, ascending spinal sensations (ascending shakti) (usually only minute quantities of energy ascend beyond manipura to sahasrara due to the common obstacles at muladhara and svadhishthana)

o        Emotional instability (S)

 

2)       Sacral (Svadhishthana): Original Center; Abode of the Self

·         Original Center: [Skt. trans.: “one’s own abode;” “own” (sva)]; original home of kundalini (in the womb) before muladhara; corresponds to the physical migration of the male testes during the viviparous period (testes were in the interior of the lower abdomen during the first few months of life)

·         Sense: taste

·         Seat: downward moving air (apana vayu)

·         Physiology: solar plexus; urogenital

·         Endocrine: testes, uterus

·         Psycology: desire (kama)

·         Collective Unconscious: connected to the brain center which stores not only the process of individual psychic evolution but also the collective evolution of human spirituality through the collective unconscious (residual karmic force of past evolution; more powerful than individual consciousness); some of the stored karma is dormant (inactive) and some is active (individual is seldom aware of this phenomenon until svadhishthana is awakened; if the person cannot cope with the unleashing of the unconscious, the kundalini sinks back to muladhara (another reason why ajna chakra is activated initially; after the animal karma is subjugated in muladhara advancement beyond svadhishthana chakra becomes possible)

·         Place of Supreme Symbol (para linga): expressed in the self

·         Lotus of Varuna: within the Sushumna nadi (at the root of the genitals; pubis symphasis), a vermilion lotus of six petals, each bearing lightning colored letters (eg. ba through la; lam, ram, yam, mam, bam, bham) with the spot (bindu) superimposed over each; also the six petals are associated with the six afflictive emotions arising from the ego (ahamkara): lust (kama), anger (krodha), greed (lobha), delusion (moha), pride (mada), envy (matsarya); the six emotions can be overcome through the contemplation of the psycho-energy matrix

·         Water (Jala) Pericarp: shaped as a crescent moon (formed by two circles: larger with outward turned petals, the smaller with inward petals representing the unconscious); the circle of water (jala); the smaller circle is carried on the back of the legendary alligator/crocodile (Makara) (representing the unconscious force, formless karma)

·         Seed Syllable (Bija): Vam is situated within the white region (pericarp) of Varuna

·         Secondary mantra: bam, bham, mam, yam, ram, lam

·         Hari (Vishnu): within the bindu of Vam, a youthful and blue Vishnu, dressed in yellow raiment has four arms and wears an auspicious curl (shrivasta) on his breast and a great gem (kaustubha)

·         Saraswati Devi: in the form of Rakini (Goddess of the Plants) the blue lotus colored goddess, whose beauty is enhanced by uplifted arms raising weapons and celestial raiment, and her mind is exhalted with drinking the ambrosia from sahasrara chakra

·         Brahma: sometimes described as the Golden Womb (Hiranya-garba) which is equated with the collective unconscious (Satyananda Saraswati)

·         Meditation Effect:

o        Liberation (Speech): liberation from lust, anger, greed; lluminates ignorance with valuable nectar-like words of flowing verse and reasonable discourse (Lord of Yogis)

o        Benefit: morality

o        Liberation (G): ruby; liberation from sin

o        Intuition (S): vegetarianism can awaken svadhishthana chakra; increased intuition; knowledge of the astral body

 

3)       Navel (Manipura): Treasure Center; Jewel in the Lotus; Solar Center; Navel (Nabhi)

·         Treasure Center: [Skt.trans.: “filled with jewels;” Tibetan: “jeweled lotus” (manipadma); (aka.”second brain” because it represents a well developed nervous system); Buddhist tradition aka.: “to leave” (hara)]; Buddhist Tradition: when kundalini awakens manipura, where true spiritual evolution begins, the tendency is to ascend; aka. Solar Center (Surya chakra) (associated with solar plexus); purifies karma

·         Sense: sight

·         Seat: equalizing air (samana vayu)

·         Physiology: solar plexus; digestion (liver, small intestine)

·         Endocrine: pancreas

·         Psycology: ego (ahamkara)

·         Lotus of Rudra: shiny lotus of ten petals, colored like heavy rain clouds (dark blue), each bearing blue lotus colored letters (eg.da to pha; dam, dham, nam, tam, tham, dam, dham, nam, pam) with the bindu above them

·         Fire (Teja) Pericarp: a downward pointed triangle of fire (teja), shining like the rising sun, with swastika marks on each side; closely related to the awakening of kundalini; center of digestive fire (agni); manipura fire (sun) consumes/receives divine nectar (ama kala; symbolized by moon) from sahasrara for the sustainability of life

·         Seed Syllable (Bija): Ram, the bija of Vani (Sarasvati), is situated within the pericarp

·         Secondary mantra: dam dham nam, tam, tham, dam, dham, nam, pam, pham

·         Rudra: four armed and radiant, with three eyes (ancient: asura; titan) vermilion Rudra, smeared with white ashes, is seated on a ram; his hand gestures grant boons and dispel fear; the destroyer

·         Vishnu

·         Lakshmi Devi: Lakini, the benefactress of all, has four arms, dark complexion, wearing yellow raiment, various ornaments, and exalted by drinking ambrosia; flesh and blood drips from her mouth (S)

·         Meditation Effect:

o        Transformation (Speech): power to destroy and create the world

o        Benefit: self control (discipline)

o        (G): morning sun; penis; stir up the world

o        Awakening (S): manipura chakra opens after a great force is created via combining ascending apana vayu moving with kundalini shakti during inhalation from the root to the navel (which normally descends from navel to root without kundalini shakti) with prana vayu descending from the throat to the navel

o        Ascension (S): once manipura is reached the tendency is to ascend (rather than descend with the awakening of svadhishthana); confirmed awakening of the personal soul (jiva), which pervades evolutionary continuum (overstimulation can cause the incineration of vital nectar generated in the bindu, associated with ajna chakra and descends to vishuddha chakra, hence causing the accelerated decay of the body);

o        Psychic Ability (S): locate hidden treasures; mastery of fire; ability to see the internal body; freedom from disease; ability to send prana to sahasrara

 

4)       Heart (Anahata): Victory Center; Heart Lotus (Hrit Padma; Hridya-Kamala)

·         Victory Center: [Skt.: “unbeaten; unbroken”]; the astral space of the anahata chakra is normally vast and formless (dark), but once awakened it becomes very luminous (associated with the heart); free from karmic condition

·         Sense: touch

·         Seat: outward moving air (vyana vayu)

·         Physiology: circulatory system (heart)

·         Endocrine: thymus

·         Psycology: aspiration, intelligence (buddhi)

·         Eternal Sound: a non-physical sound vibrates from anahata without beginning or end; wheel of the unstruck [sound] (nada)

·         Lotus of Vayu: shiny lotus (eg.bandhuka flower) of twelve crimson petals, bearing the vermilion letters (eg.beginning with ka; kam, khan, gam, gham, ngam, cham, chham, jam, jham, nyam, tam, than) with bindus, is like a celestial wishing tree bestowing more than desired

·         Air (Vayu) Pericarp: the inner region of the smoke-colored (air) hexagram, defined by two juxtaposed triangles (star); upward pointing triangle represents the unmanifested intangible (energy) awareness of paternal wisdom (prana; Shiva), while the downward pointing triangle represents the manifested tangible (matter) procreative maternal power (shakti)

·         Seed Syllable (Pavana Bija): Yam, situated in the pericarp, has four arms and is seated on a black antelope (symbol of alertness)

·         Secondary mantra: kam kham gam gham nam cam cham jam jham nam tam tham

·         Inner Peace: associated with om shanti mantra

·         Wishing Tree (Kalpavriksha): evergreen in a miniature lotus of eight petals below anahata symbolizing the power of wish fulfillment

·         Lord of Mercy: has hand gestures that grant boons and dispel fears of the three realms (ie.earth, humanity, heaven)

·         Durga/Kali Devi: Kakini, the benefactress of all, three-eyed, yellow colored like young lightning, wears ornaments, her four hands hold a noose, skulls, and gestures of blessing and dispelling fear, and her heart is softened by drinking nectar

·         Abode of Laxmi (Bana): in the triangular pericarp (core) is the gentle power (shakti) of ten million lightning flashes experienced through the shiny gold Shiva Linga (Bana), whose head has a minute orifice like a pierced gem (the abode of Laxmi, goddess of prosperity); celestial wishing tree

·         Abode of Shiva/Rudra/Isha: beautified by the Hamsa, where the individual soul (Jivatma) expresses itself surrounding the pericarp, like a steady tapered flame in a windless place; the filaments are illumined from the solar chakra

·         Meditation Effect:

o        Preservation (Speech): protect and destroy worlds (Lord of Speech) [sim. Vedic: Ishvara]

o        Benefit: compassion

o        Compassion: ever dearest to women; preeminently wise and full of noble deeds; completely sensorial control; intense mental concentration on Brahman which inspires speech which flows like clear water like the Devata who is the beloved of Laxmi

o        True bridge of consciousness: (Rig Veda); karma moves consciousness, but the realization of the true self (atman) stops it

o        Possession: capability to walk into another’s body

o        Unification (G): lightning; unification with Brahman

o        Power of Wish Fulfillment: jiva can perceive and control the workings of worldy karma; after anahata is awakened a wish can manifest whether good or evil

o        Paranormal Abilities (S): control of air; cosmic love; eloquent poetry; sense of touch becomes increasingly subtle (touching astral matter; sense organ is skin; active organ are hands); psychic healing; psychokinesis 

 

5)       Throat (Vishuddhi): Purification Center; Throat Center (Kantha Chakra)

·         Purification Center: [Skt.: derived from word meaning “to purify” (shuddhi)]; purifies poison; associated with thyroid gland

·         Sense: sound

·         Seat: upward moving air (udana vayu)

·         Physiology: respiratory system (throat, larynx, lungs)

·         Endocrine: thyroid

·         Psycology: inspiration, individual soul (jiva)

·         Source of Sound

·         Pure Lotus of smoky purple hue of sixteen petals bearing all sixteen shining crimson vowels (ie.long and short: a, a, i, i, u, u, r, r, l, l, e, ai, o, au, am, ah) to the illumined mind

·         Ethereal (Akasa) Pericarp: the core’s shape is a white full moon circle without the mark of the hare (sim.man in the moon)

·         Seed Syllable (Ambara Bija): white Ham is seated on a white elephant of six tusks; his four arms consist of two holding a noose and a goad (animal prod) and two holding the beautifying gestures of granting boons and dispelling fear

·         Secondary mantra: am am im im um um rm rm em kim em eim om oum am ahm

·         God (Deva) (Sada-Shiva): the snow-white Deva, three-eyed, five faced, ten beautiful arms, and clothed in a tiger’s skin; his body is united with the Goddess (Devi), daughter of the Mountain King (Girija) [sim. Buddhist: Avalokitesvara Boddhisattva ® Kannon/Guanyin who was executed by strangulation]; [Skt. signifies: “ever” (sada) “beneficence” (shiva)]

·         Goddess (Devi): more pure than the ocean of nectar, Shakti Sakini dwells in the lotus; she wears yellow raiment; her four lotus hands carry the bow, arrows, the noose, and the goad

·         Meditation Effect:

o        Wisdom: portal to great liberation and Yoga accomplishment, if the senses are pure and controlled; after the attainment of complete knowledge of Atma (Brahman) through constant vishuddha chakra concentration, the wise sage enjoys uninterrupted peace of mind; the sage sees the three periods, becomes the benefactor of all, free from disease and sorrow, long-lived; the true self (Antaratma; Atma) (who dwells by the pericarp of sahasrara chakra; sim. Hamsa) has the ability to destroy endless dangers; if the Yogi concentrates on vishuddha chakra in conjunction with breath retention (kumbhaka), the three worlds could be moved in an event of anger [which cannot be controlled by Brahman, Vishnu, Hari-Hara (Vishu-Shiva), Surya, Ganapa (God of Wisdom and Protector from Obstacles)]

o        Benefit: calmness

o        (G): source of nectar; uvula; identification with Brahman

o        Regulates the purity of divine nectar from sahasrara (see ‘bindu visargha‘ below) (S)

o        Psychic Abilities (S): telepathy; indestructibility; full knowledge of the Vedas; ability to know the past, present, and future; ability to endure without food and water

 

6)       Brow (Ajna): Command Center

·         Command Center [Skt.trans.: “to know;” “to follow;” “to command”]; purifies thought; Bhrumadhya

·         Seat: primary prana

·         Physiology: involuntary nervous system (medulla oblongata, cerebellum)

·         Endocrine: pituitary

·         Psycology: universal soul (atma); mind (antahkarana)

·         Location: at the triple confluence (tri-veni) of pingala, ida, and sushumna at the brow, knot of Shiva (Rudra Granthi) merging into a single passage to sahasrara chakra, where the combined energy is dispersed throughout the three bodies (ie.physical, astral, causal);  (Satyananda Saraswati)

·         Beautifully white like the moon with two petals bearing the white letters (ie.Ham and Ksham; bija mantras for Shiva and Shakti respectively); it illuminates with the glory of meditation (dyana)

·         Goddess (Devi): inside the pericarp, Shakti Hakini has six moon-like faces; six arms: one holds a book (the gesture of enlightenment), two others are raised in gestures of dispelling fear and granting boons, the other three hold a skull, a small drum, and a rosary (for mantras); a pure mind

·         Astral (Prana) Pericarp: Subtle Mind (Manas); inside is a downward/inverted triangle symbolizing the female genitalia (yoni), or the creative, mother force of manifestation, with a Shiva linga (Itara), or linga sharira (symbolizing the astral body in tantra yoga; consolidated dark; see also muladhara chakra), shining inside like a chain of lightning flashes behind the letter

·         Seed Syllable (Pranava Bija): letters A and U form the sacred seed syllable of Om, the first Vedic Bija, abode of most excellent shakti, which by its luster makes visible Nadi Citrini; it is the inner true self (atma) as pure mind (buddhi) which resembles a radiant flame; above the triangle, is a crescent moon beneath a bindu which expresses the shining letter M (makara) and the subtle trace of consciousness; AU + M = AUM (Om); above the M is nada whose whiteness equals the moon diffusing its rays; Om is the symbolic utterance of the superconsciousness (samadhi)

·         Secondary mantra: ham ksham

·         God (Deva): above the triangle, immortal and omniscient Parama Shiva manifests to his fullest might as a flaming lamp lustrous as the morning sun between earth and sky

·         Abode of Vishnu: at the time of death, the excellent yogi joyfully places his prana here and enters the Supreme, Eternal Birthless, Primeval Deva (prior the three worlds) (Purusha); known in the Vedanta (sacred texts dealing with the nature of Brahman)

·         Mahanada: place where vayu dissolves; like a plough in shape, is half comprised of Shiva, being tranquil, it grants boons, dispels fear, and manifests pure intelligence (buddhi)

·         Meditation Effect:

o        Divine: the yoga adept on the path to realization (sadhaka) of the true self (atma), which is merely meditation on the lotus, attains the ability to quickly enter another’s body at will, and becomes the supreme master (muni) of dyana yoga, being all-knowing and all-seeing; becomes the benefactor of all, well versed in all the sacred texts and commentaries (shastras); through unity with Brahman, psychic abilities (siddhis) are acquired; famous and long-lived, he becomes the Creator, Destroyer, and Preserver of the three worlds; when the yogi closes the house which hangs without support (ie.severs the mind from the physical world through yoni mudra, sealing the 9 orifices), all personal knowledge and practical experience dissolves into the uninterrupted bliss of pure mind (buddhi), distinctly shining as sparks of flame above the triangle of Pranava; when the yogi is an accomplished devotee to his guru, through ajna meditation, then he will see beyond ajna chakra the form of Mahanada, and will hold in the lotus of his hand all the powers of speech, tranquility, grants boons, dispels fear, and manifests pure intelligence (buddhi)

o        Benefit: intuition

o        Bliss (G): pearl; overlord; filled with bliss

o        Psychic Ability (S): in kundalini practice, it should be awakened first due to its ability to dissolve karma, thus lessening the dangers of awakening the lower chakras by maintaining calmness of mind; being opposite muladhara (in terms of the start and end of the ida and pingala nadi), any change in one induces a similar change in the other (reflective in triangle symbolism); concentration leads to the purification of the mind and the attainment of psychic ability (ie.telepathy, clairvoyance); contact with inner guru (innate deep knowledge and wisdom) and outer guru (guardian angel) becomes possible as concentration moves deeper and self-awareness, or ego-consciousness, fades

 

7)       Crown (Sahasrara): Void

·         Lotus of a Thousand Petals: at the vertex of the head, in the vacant space of shankhini nadi, and below Brahman gate (brahma randhra), is the upside down lotus of a thousand petals, which is more lustrous and white than the full moon; its clustered filaments are tinged with the color of the young sun (magenta); its petals are luminous with letters beginning with A; absolute bliss

·         Seat: spirit, true self (atman, purusha)

·         Physiology: voluntary nervous system (cerebrum)

·         Endocrine: pineal

·         Psycology: supreme self (paramatman)

·         Pericarp of the Magnificient Void (Bindu): within the sahasrara is the moon, without the hare, and shedding rays profusely like divine nectar; within, a triangle shines like ten million lightning flashes, bearing the light of the great void (bindu), which is served by all the devas; linga (symbol of astral body) is illumined (see also muladhara chakra)

·         Bindu Visargha [Skt.: “falling of the drop/spot” “seat of nectar” (assoc. w/tarpaka kapha) aka. 8th chakra; aka.Shivarandhra]: the psychic point (minor chakra) at the base of the skull that receives sahasrara nectar and forms it into drops (longevity pills if vishuddha is open; if closed, the fluid becomes poison that decays life), which drip down to a reservoir at a minor chakra (lalana), at the upper epiglottis, behind the philtrum [sim.Taoist: connection point (GV27-renzhong; GV28-yinjiao) for tongue where yang becomes yin through swallowing saliva]; according to tradition, it is located in a depression just past the vertex of the skull [sim.TCM: GV20-baihui], which contains a small amount of secretion; within the depression is a slight elevation (where cranial nerves connect to optic nerves; controls visual perception); center of psychic sound (nada) of innumerable subtle vibrations; represented by a full moon superimposed with a crescent moon (symbolizes a partial glimpse to the infinite; found in the character om)

·         Hiranyagarbha (Vedas/Tantra): womb of consciousness; corresponds to pituitary; directly above Brumadhya (Ajna chakra)

·         Abode of Parama Shiva (Ama Kala): illumination concealed, attainable only through great effort, is the subtle bindu [nirvana moon phase (16th day from full moon = new moon crescent) which drips divine nectar (ama kala) the color of the young sun; thin as a fiber in a lotus stalk], abode to Parama Shiva, Brahman and Atma of all beings; inside Parama Shiva exists the unification of the experiential supreme bliss (rasa) and the bliss resulting from the union of Shiva and Shakti; he is the sun that destroys the darkness of ignorance and delusion

·         Nirvana Kala: more refined than, and within ama kala, is nirvana kala, as subtle as the thousandth part of the end of a hair, shaped like a crescent moon; the ever-existent Bhagavati, and Devata (divinity) that pervades all beings by granting divine knowledge through her luster which shines like the light of all the suns shining simultaneously

·         Nirvana Shakti: within the middle space of Nirvana Kala is the Supreme, primordial Nirvana Shakti, mother of the three realms, lustrous like ten million suns, yet subtle as the ten-millionth part of the end of a hair; within herself is a constant flowing stream of gladness (contentment), which is the life of all beings; she graciously carries the knowledge of truth to the minds of sages

·         Nityananda: within the Nirvana Shakti is the everlasting abode of Shiva, which has no time or place (kala), free of the world restricted by time and space (maya); replete with all forms of bliss and pure knowledge (eg. Brahman, Hamsa, Vishnu, Shiva, Atma); place of liberation

·         Hamsa Parama: through the spreading current of essence nectar bliss which pervades all beings, the Lord instructs the self control (yati) of pure mind (buddhi) in the knowledge which facilitates the realization of oneness with the individual soul (jivatma) and the universal soul (paramatma

·         Abode of all worshipped Devas: Shiva (Shivites); Parama Purusha (Vaisnavas); Hari-Hara [Hari (Vishnu) – Hara (Shiva)] (Shivites and Vaisnavas); Shakti Devi; Hamsa mantra [Ham = true/pure self (Purusha); sa = original substance (Prakriti)]

·         Meditation Effect:

o        Void: through mind control karmic wandering is transcended, since there is nothing in the three realms which binds him; mind control achieves the goal to possess complete power to do whatever wished and prevent that which is contrary to the will; moves towards Brahman (roaming the sky); pure and sweet speech; attains liberation from time and space (maya)

o        Benefit: wisdom

o        Liberation (G): sky; void; absolute peaceful Shiva; all-pervasive Atma; liberation from suffering

 

[Gorakshashatakam by Goraknath (10th c.CE)]:

The Gorakshashatakam written by the pundit Goraknath (10th c.CE) for his disciples, resembles chakra descriptions found in the Upanishads, with additional information concerning paranormal abilities attained through concentration on the pertaining chakra in conjunction with a fixed gaze on the tip of the nose (focusing intention). The general method of concentration consists of unifying the adjuncts (ie.iconographical chakra details) with the principle [ie.true self (Atma)] through cautious meditation for the ultimate benefit of liberation from suffering; once a chakra is activated the adjuncts have the propensity to give perverse knowledge, which deviates the yogi from the true purpose. [This data will be compiled into the ‘Meditation Benefit’ described above, and indicated by (G)].

 

[Descriptions by Rev. Leadbeater, Theosophical Society, New York (1882 CE)]:

Each lotus (chakra) stems at intervals from the spinal root (ie.sushumna nadi), perpetually rotating like a whirlpool of light towards an internal primordial force, or divine cosmic energy, which is innately seven fold (corresponding to the number of chakras). The primordial primary force enters into each lotus, appearing as radiating lines (like wheel spokes; nadi; number varies depending on chakra) originating from the center. The radiating lines (nadi) help to bind together the astral (mental/spiritual/psychic) and ethereal (energetic) realms (where the chakras exist in both). A secondary force is established at right angles to the radiating lines of the primary force (eg.swastika), which undulates (interweave with the primaries) in circular motion about the center to form oscillations of varying vibrational frequency (determining the number and color of nadi, hence the chakra location) resembling the shimmering gleam of moonlight on placid water.

 

The size (standard unawakened: 2 in. dia.) and level of operational intensity in each chakra subjectively varies depending on the degree to which it is awakened. According to Rev. Leadbeater, the morality of the individual does not influence the size and operational intensity level of the chakras (contrary to the views of the Dhayanabindu Upanishad), but does influence the specific hues, or luminosity, and therefore, vibration frequency associated with the lotus petals (nadi). Chakras are active to some degree in the average person to maintain basic physiological function.

 

The chakras were categorized into three groups, physiological, personal, and spiritual (associated with the three realms of earth, humanity, and heaven), which directly related to the anatomical level and the number of primordial undulations (nadi).

 

·         Physiological:

1)       Muladhara (Root): receptor of serpent fire from earth; 4 undulations alternating red and orange hues; awakening enables attainment of enlightened knowledge

2)       Svadisthana (Spleen): receptor of vitality emanating from the sun; 6 undulations alternating in hues of red, orange, yellow, green, blue, violet; awakening enables astral travel

     

·         Personal: (Personality)

3)       Manipura (Navel): receives forces from the lower astral realm; 10 undulations alternating in hues of red and green; awakening enables the general awakening of astral body

4)       Anahata (Heart): receives forces from the higher astral realm; 12 undulations of a golden glow; awakening enables interaction with other astral bodies

5)       Vishuddha (Throat): receives forces from the lower mental/spiritual realms; 16 undulations alternating blue and green producing a silver shimmering; awakening enables astral hearing (clairaudience)

 

·         Spiritual: activated only after a certain degree of spiritual growth has been realized

6)       Ajna (Brow): 96 undulations (48 on each half side) with pink-yellow on one side and purple-blue on the other; awakening enables astral vision (clairvoyance)

7)       Sahasrara (Crown): 960 undulations (relating to 1000) of violet hues and 12 inner undulations of white and gold; awakening enables complete knowledge of astral life and perfection of astral (psychic) powers

 

According to Rev. Leadbeater, the chakras are receptors of solar light rays of a specific spectral frequency [sim.Ayurvedic types of prana/vayu], which influence the vitality of a certain anatomical regions/systems.

 

 

 

RAYS OF VITALITY

Light Ray of Vitality

Associated Prana: Region of Influence; Organ Systems

Chakra Receptor

Spinal Position;

Nerve Plexus: Sympathetic; Subsidiary

Orange-Red

Apana: anus; urogenital

Root (Muladhara)

CX; S4;

Coccygeal; Pelvic

Rose

Vyana: entire body; nervous system

Spleen (Svadisthana)

L1;

Splenic; Hypogastricus

Green

Samana: navel; liver, kidneys, intestines, digestive

Navel (Manipura)

T8;

Coeliac/Solar; Hepatic, Pyloric, Gastric, etc.

Yellow

Prana: heart; brain

Heart (Anahata)

C7;

Cardiac; Pulmonary, Coronary, etc.

Violet-Blue

Udana: throat; brain (dark blue: lower and central brain; violet: vertex)

Throat (Vishuddha)

C3;

Pharyngeal; Laryngeal

 

 

Brow (Ajna)

C1;

Carotid; Cavernus

 

General Overview:

 

SEVEN SUBTLE CENTERS (CHAKRA); LOTUSES

No.

Name

Sanskrit

(Aspect)

Gland:

Location: plexus

Acu-points

Realm/

Element: (mastery of)

Humor (Dosha): Affected Meridians (Nadi)

Anatomical System: regulated organs and disorders (physical, emotional, mental)

 

Image:

(S)hape (Yantra)

(C)olor: Traditional/ ROYGBIV

(P)etals (nadi)

Seed S(y)llable (bija)

(A)nimal

(SY)mbols

Hindu Divinity/

Biblical Patriarch

Chinese

1

Root:

Muladhara/

Adhara

(Instinct)

 

Foundation Center

 

Brahma Granthi

[sim.Taoist: 1st lock]

Adrenals:

Plexus Pelvis (perineum);

CV1- huiyin;

GV1- changqiang

 

Nature: body mould; contains incarnated cosmic energy

Earth (prithivi): no fear of death, levitation, control of breath, consciousness, seed, knows past, present, and future; nose (organ of knowledge; sense of smell)

Kapha: Sp/S

Reproductive (CNS) (K)/Large Intestine: legs, genitals (testicles; cervix), constipation, hemorrhoids, survival issues, grief, excessive attachments, fight or flight

S: Square (yellow)

C: Yellow; red

P: 4 (crimson)

Y: Lam

A: Elephant w/7 trunks

SY: 8 shining spears

 

 

Brahma/

Indra

Dakini

Kandarpa

Shiva Linga

Para

Ganesha

 

Adam;

 

Fu Xi

2

Navel/Sacral:Svadhishthana

(Feeling)

 

Original Center

Gonads:

Plexus Hypogastricus;

GV4- mingmen

CV6- qihai

Lower Dantian

Forms: vitality

Water: psychic, intuition, mastery of senses, astral essences; tongue (organ of knowledge; taste)

Vata: K/UB; Kapha: P/TH

Reproductive/Negative Digestive (ANS-s)/Urinary (K/UB)/Skeletal: elimination (bladder, intestines), sexual, prostate, low back, knees, finances, fear, motivation, asthma, hearing

S: Half-moon (white)

C: White; orange

P: 6 (vermilion/orange)

Y: Vam

A: Crocodile (Makara)

Varuna

Hari/Vishnu

Saraswati

Rakini

Brahma; Hiranya-garba

 

Noah

 

Shennong

3

Solar Plexus/

Navel:

Manipura 

(Reason)

Pancreas:

Plexus Epigastricus;

CV8- shenque

Huangting

(Yellow Court)

Lower Dantian

Spiritual perception: emotion

Fire: finding hidden treasures, no disease

Pitta: H/SI, Lv/GB

Positive Digestive (ANS-s) (S/Sp/Lv/GB/SI/LI/K/UB)/Hepatic/

Articular/Muscular: vision, diabetes, worry, lack of sweetness in life, jaundice, hypochondriac pain, arthritis, procrastination, irritability, cries easily, fatigue, stubbornness, depression

S: Triangle (downward) (sunrise)

C: Red; yellow; blue/green

P: 10 (blue/green)

Y: Ram

A: Ram

Rudra

Vishnu

Vani/Sarasvati

Lakshmi/

Lakini

 

Abraham

 

Huangdi

4

Heart:

Anahata

(Love)

 

Vishnu Granthi

[sim.Taoist: 2nd lock]

Thymus:

Plexus Cardiacus;

GV10- lingtai

CV17- shanzhong

Middle Dantian

Imagination: edge of super-consciousness

Air/Metal: flight, astral travel, attraction of cosmic love and divine qualities; skin (organ of knowledge; touch); hands (organ of action)

Vata: L/LI; Pitta: H/SI

Cardiovascular (ANS-s)/Immune (H): lack of joy, heart problems, excessive talking

S: Star-double triangle

C: Grayish blue; green; red or gold

P: 15; 12 (L)

Y: Yam

A: Gazelle (black)

Vayu

Durga/Kali/

Kakini

 

Lakshmi

Shiva/Rudra/

Isha

 

Moses

5

Throat:

Vishuddha

(Communica-tion, creativity)

Thyroid:

Plexus Laryngeus/

Cervicus;

GV14- dazhui

CV22- tiantu

Beyond forms: spirit

Ether/Wood: immortality; ears (organ of knowledge; hearing); vocal cords (organ of action)

Pitta: Lv/GB

Respiratory (CNS) (L): throat, arms, cough, asthma, sinus, grief, metabolism, loud talking, fear of speaking, stuttering

 

S: Circle

C: White; blue; violet

P: 16

Y: Ham

A: Elephant w/6 tusks

Sada-Shiva

Girija

Shakti-Sakini

 

David

6

Third Eye:

Ajna

(Insight)

 

Command Center

 

Rudra/Shiva Granthi [sim.Taoist: 3rd lock]

 

 

Pituitary (L)/

Pineal (S):

Plexus Cavernus/

Medulla Oblongata;

GV16- fengfu

M-HN-3- yintang

Mingtang (Bright Hall)

Upper Dantian

Divine nature: inspiration; destroys karma of previous lives; seat of ojas

Light/Energy (Prana)

Endocrine (non-volitional ANS-s/CNS): HA, allergies, sinus, sensory

 

C: Milky white; indigo; grey (S); transparent

P: 2; 96 (L)

Y: A

Hamsa

Shakti Hakini

Itara

 

Confluence of Ganga and Yamuna

 

Jesus

 

 

7

Crown:

Sahasrara

(Higher self)

 

Gate of Brahman

(Portal to Astral and Causal Realms);

Mahabatin

Pineal:

Brain

GV20- baihui;

niwan (nirvana)

Upper Dantian

Divine essence: truth; cosmic consciousness

Light/Energy (Prana)

Nervous (volitional ANS-s/CNS): HA, optic nerve, psychiatric, epilepsy, scalp

C: Violet; Gold

P: 1000; 960/12 (L)

Y: Om

Shiva

 

Brahma

 

Yahweh

Key:

CNS = Central Nervous System                                               H = Heart                                GB = Gall Bladder

ANS-s = Autonomic Nervous System-sympathetic                  SI = Small Intestine                  Lv = Liver

L = Lung                                                                                   UB = Urinary Bladder               GV = Governing Vessel

LI = Large Intestine                                                                   K = Kidney                               CV = Conception Vessel

S = Stomach                                                                             P = Pericardium

Sp = Spleen                                                                             TH = Tri-Humor (dosha)

(L) = Rev. Leadbeater

(S) = Satyananda Saraswati

 

Seven Planes of Evolution:

The chakras relate directly with the seven planes of spiritual evolution.

 

1)       Muladhara ® Bhu [Earth]

2)       Svadhishthana ® Bhuvana [Intermediate space; humanity]

3)       Manipura ® Svaha [Heaven]

4)       Anahata ® Mahaha

5)       Vishuddha ® Janana

6)       Ajna ® Tapaha

7)       Sahasrara ® Satyam [Truth]

 

 

ENERGY MERIDIANS (NADI) AND POINTS (MARMA): Energy Matrix (Nadi Chakra)

(Chaithavuthi), (Ros), (Motoyama), (Feuerstein), (Saraswati); (see fig. 20-95)

Energy (prana) [sim.Chinese: qi] travels on paths called meridians (nadi) and accumulates in clefts called points (marma). Meridians can be thought of as the energetic (prana) projections of the twelve organs [sim.Chinese: twelve meridians] having an alchemical duty to the spirit to become one organ. More specifically, the meridians are projections from the envelopes of consciousness (kosas) [sim.Chinese: spiritual resources (zhi, hun, shen, yi, po); (Hamilton)], and supply their organic abodes (internal solid organ) with rasa (essential fluid) [sim. Chinese: jing] and prana. In general, the bio-energetic meridian system exists on the energetic level of consciousness (prana kosa), which is generatively interconnected with other levels of consciousness. The interconnectedness of the kosas allows their communication with the original spirit via central energy vortexes (chakras), which establish the frequency of energetic vibration (through pulse and spin). The chakras [sim.Chinese: elixir field (dantian); (Hamilton)], coinciding organically with glands of the endocrine system, are located along a central cosmic channel that has existed since the first cell divided inside the womb.

 

Energy Meridians (Nadi):

The literal translation of nadi, [Skt.: “petal”] (of the lotus) [Skt. root: “to flow” (nad)] implies the interconnectedness and interdependence of the meridian (energy) system and the chakra (mind) system (expressing two different levels of consciousness: prana kosa and mano kosa; or ethereal and astral bodies), systems of energy and mind/spirit, or water and fire, respectively. The nadis provide passage for vital force (prana shakti) and mental force (manas shakti).

 

Meridians can be classified by polarity, element, level, anatomical location, or flow type. In fact, meridians are named by the classifications of anatomy, level, and organ. All meridians except for the governing and conception (sushumna) vessels are bilateral.

 

Energy Points (Marma; Marman): Thresholds between the Subtle (Prana) and the Coarse (Anna)

The energy points (marma) [aka.South India: adankal], or the seats of prana, may be thought of as cavities or holes on meridians where concentrated energy (prana) communicates with the physical body. More specifically, marma are mutual thresholds between energy (prana), the five elements (mahabhuta), and the three humors (dosha). Points are typically found near blood vessels in topological recesses or sometimes at meridian crossings.

 

Historical Background of Lethal and Acupuncture Energy Points (Marma):

In Vedic times, marma were targeted in combat to inflict maximum damage, and utilized by surgeons for optimal therapy of such injuries. Sushruta classified 107 marmas according to the physiological structure innervated (ie.muscles, blood vessels, ligaments, nerves, bones, joints), anatomical location, dimension, and consequence of injury [depending on element of marma point to cause: swift death (fire), delayed death (water), death upon extraction of a foreign body from the wound (wind/air), disability, or pain]. The remnants of practical marma application persists today only through the martial art Kalarippayattu (specifically Adi, a sect of Kalarippayattu), in Kerala, India. The energetic principles Kalarippayattu derive from Dhanur Veda (Science of War), Ayurveda, and Yoga. Kalarippayattu recognizes 160-220 marmas in martial application (protection), and utilizes the original 107 (108) marmas of Sushruta in therapy.

 

In classical Ayurvedic acupuncture, there are traditionally 108 major, or original, marma and 160-220 minor marma. Some marma are considered lethal, and consequently contraindicated for needling. Today, Ayurveda recognizes 365 marma points which are interchangeable with the acupoints of Traditional Chinese Medicine. 

 

The Kalarippayattu (Adi) martial and healing secrets on marma were written on palm leaves in 72 shastra (aka.Kalari Shastra) after the master Agastya bequeathed knowledge to 18 of his most devoted disciples, who each recorded 4 shastra. Hence forth, the 72 shastra were passed down through generations of masters and disciples.

 

Kalarippayattu views the human being as having three intricately interwoven bodies (listed below from coarse to subtle; sim.to the Five Envelopes):

1)       Changeable: fluids (eg.tissues and wastes)

2)       Less changeable: solids (eg.muscles, bones);                                                                          ® marma (bridge between physical and energetic envelope) ®

 

3)       Subtle: nadis and chakras

 

According to Kalarippayattu, injury to a marma causes an obstruction in the flow of prana and vata (waste product of prana) within the pertaining meridian (nadi) it is situated on. Injury consists of penetrating the marma tissue at least one inch (angula) (via weapon pierce, fist or finger strike, push, or pinch), which can be remedied by an immediate stroke or slap to the same marma on the opposite side of the body to move and balance prana, in addition to a follow up treatment for dosha imbalance.

 

Since the energy envelope (prana kosa) is more foundational to life than the food envelope (anna kosa), the structure of marmas only exist in the condition of life; the body cannot live without the mind. Furthermore, the function of marma is optimal when prana moves within it. The pranic movement within marma is regulated by the lunar day.

 

Points can be classified by anatomical location, energetic integrity, and function and indication. It is through the treatment of meridian points where a synergetic effort can be made towards restoring equilibrium. 

 

Meridians and points are summarized according to general meridian functions, meridian count, meridian types, meridian classifications (polar distinctions), meridian relationships, meridian point classifications, horizontal lines of points, body measurement for point location (biometrics), the twelve regular meridians, and the eight spiritual vessels.

 

General Meridian Functions: (CAM 55-59)

¤      Transports prana and blood, and regulates yin and yang

¤      Resists pathogens and reflects symptoms and signs

¤      Regulates deficiency and excess conditions

 

Meridian Count:

“The Shiva Samhita mentions that the human body consists of 350,000 meridians (nadi), of which fourteen are stated to be important.” (Light on Pranayama as quoted in Ros)

 

Most Vedic texts record a quantity of 72,000 meridians (nadi) existing within the subtle body (shukshasharira) [sim. TCM: total meridian count of 72; (Hamilton)], with 10, 14, or 15 meridians considered most important. The fourteen meridians belong to the twelve major organs as well as the original spiritual vessels, the governing vessel (amatya nadi) and the conception vessel (janma nadi) [sim.TCM]. There is a meridian (nadi) within each nerve.

 

MERIDIAN COUNT

Meridian Type

Unilateral Number

Bilateral Number

Regular

12

24

Branch

27/ (28)

52 (54)

   Collateral

15 (16 including stomach)

(2 are GV/CV)

28 (30)

   Divergent

12

24

Regional

24

48

   Cutaneous

12

24

   Muscular

12

24

Spiritual

8

14

   Unilateral

2 (GV/CV)

2

   Bilateral

6

12

TOTAL

71 (72)

138 (140)

 

Meridian Types: Specific Meridian Functions

The various meridian types create an intricate web distributing prana and blood throughout the body. Meridians should be thought of as areas of influence rather than lines. The meridians (nadi) consist of three sheaths, or layers [sim.TCM: primary, branch, regional; (Hamilton)], through which energy (prana) (which influences the movement of the three doshas) is transported. There are four types: regular, branch, regional, and spiritual or extraordinary vessels. Regulars are also called primary, and branch and regional are called secondary. Particular meridian types have specific meridian functions.

 

Regular (internal/external): (Primary); (see fig. 28-39; 23)

¤      Moves prana and blood for nourishment, protection, and twelve organ function maintenance

¤      The connecting, divergent, and spiritual meridians are supplementary branches of the primary channels.

 

Branch Meridians (via setu-connecting points): (Secondary)

Branch meridians consist of collateral and divergent.

 

Collateral (Connecting): (see fig. 40-43)

¤      Regular meridian collateral channels are distributed superficially on the four limbs, and the governing and conception vessels are distributed on the anterior and posterior aspects of body

¤      Govern the surface of the body

¤      Strengthens and connects internal-external related meridians, maintaining an easy transition in the flow of prana

 

¤      Very Minute Connecting Channels: capillary-like channels (very good diagnostic indicators)

·         Minute

·         Blood

·         Superficial

 

Divergent: (see fig. 44-55)

¤      Regular meridian divergent channels are distributed deep in the body

¤      Governs the inside of the body

¤      Connects internal-external related meridians

¤      Strengthens meridian relationship with the twelve organs (meridian extensions)

¤      Distribute prana to the face and head

¤      Contains protective prana that acts as a second line of defense against pathogens

 

Regional Meridians: (Secondary); (see fig. 56-67; 96)

Regional meridians consist of cutaneous and muscular.

 

Cutaneous:

¤      Distributed superficially in the skin, correlating with the regions of the regular meridians and collaterals (per antar-bahya level, and bahu/pada classification)

¤      Distributes prana and blood of the regular meridians to the skin, regulates the pores

¤      Acts as diagnostic indicator

 

“Skin is the place where the meridians are distributed. When the pathogen attacks the skin, the sweat pores will open, and the pathogen may advance toward the collaterals, meridians of twelve through the sweat pores.” (Su Wen as quoted in CAM 106)

 

Muscular:

¤      Distributed deeply in the skin, correlating with the regions of the regular meridians and collaterals (per antar-bahya level, and bahu/pada classification)

¤      Travel in depression and planes between muscles and tendons (covering broad surface areas)

¤      Distributes prana and blood of the regular meridians to nourish the muscles, tendons, and skin, strengthens bone and joint connections, maintains joint flexibility

¤      Originates from limb extremities (rasa-well points) and ascends to the trunk and head

¤      Knot at joints

¤      Contains protective prana which acts as the first line of defense against pathogens

¤      Acts as diagnostic indicator

 

MUSCLE REGION CONNECTIONS

Muscle Region

Elements

Connection

Chakra

Hand Yang

Fire-Fire-Air

Angle of forehead

6

Foot Yang

Water-Ether-Earth

Eyes

6

Hand Yin

Fire-Fire-Air

Thoracic cavity

4

Foot Yin

Water-Ether-Earth

Genital region

2

 

Spiritual Vessels: (see fig. 68-78; 24; 13-14)

¤      Reservoir of prana and blood (fire and water)

¤      Draws on the kidney rasa: spreads rasa throughout entire body; conduit of rasa

¤      Assists circulation of protective prana

 

Meridian Classifications: Inside and Outside Channels (Antar and Bahya); (Ros, 122)

“The means whereby man is created, the means whereby disease occurs, the means whereby man is cured: the twelve meridians are the basis of all theory and treatment.” (Ling Shu as quoted in Mann, Art 35)

 

Unity represents the eternal matrix of transforming prana. This matrix of energy highways is called the 12 primary meridians and the 8 spiritual vessels in TCM. Depending on the orientation and function of the meridian, they are classified as inside (antar) and outside (bahya) [sim.Chinese: yin and yang, or negative (-) and positive (+), in relation to meridians], which project to the extremities from the solid and hollow organs respectively. There are six antar-bahya elementally paired regular meridians and four antar and four bahya spiritual vessels.               

 

The integrated meridian system of the prana body is synergetic. That is the behavior of the whole is predictable by the behavior of its parts. Synergy represents the integrated behavior of a system. In acupuncture, needling one point can affect the entire prana body.

 

Polar distinction in meridians can be classified according to anatomical location, six meridians, twelve meridian distinction, and spiritual vessel distinction. Polar relationships in meridians are apparent in their prana flows.

 

Anatomical Location: (Mann, Art 67), (Ros, 122)

The prana of the antar channels moves outward and upward on the medial aspects of the limbs. The prana of the bahya channels moves inward and downward on the lateral aspects of the limbs. There are two inside (antar) channels located on the arm-hand (bahu) and two outside (bahya) channels located on the leg-foot (pada). The four anatomical flows of antar and bahya express the reinforced juxtaposition of polar opposites at the center.

 

1)       Inside Arm (Bahu Antar): heart, pericardium, and lung become external at the chest and travel down the medial aspect of the arm to the fingertips.

 

2)       Outside Arm (Bahu Bahya): small intestine, triple warmer, and large intestine become external at the fingertips and travel up the lateral aspect of the arm to the face.

 

3)       Inside Leg (Pada Antar): spleen, liver, kidney become external at the toes and travel up the medial aspect of the leg, over the abdomen and chest to end near the origin of the upper antar.

 

4)       Outside Leg (Pada Bahya): stomach, gall bladder, and urinary bladder become external at the head and travel down the body and the lateral aspect of the legs to the toes.

 

Six Meridians:

Regular meridians can be classified and grouped by similar polarity but different anatomical location according to the meridian level of febrile disease development. Febrile disease development begins acutely from the external and develops chronically to the internal:

 

[Chinese: taiyang ® shaoyang  ® yangming  ® taiyin  ® shaoyin ® jueyin]

 

This pairing of regular meridians combines in similar polar designation (ie.antar-antar; bahya-bahya) but different anatomical location (ie.bahu-pada), according to the level of disease onset. The Ayurveda six stages of disease (see ‘Toxicity of Five Great Elements’ above) relate directly with the six meridian levels.

 

¤      Accumulation [sim.TCM: Taiyang]: small intestine«urinary bladder

¤      Aggravation [sim.TCM: Yangming]: large intestine«stomach

¤      Flooding [sim.TCM: Shaoyang]: triple warmer«gall bladder

¤      Displacement [sim.TCM: Taiyin]: lung«spleen

¤      Manifestation [sim.TCM: Shaoyin]: heart«kidney

¤      Flowering [sim.TCM: Jueyin]: pericardium«liver

 

Meridian Relationships between Prana and Blood: (Mann 53)

The optimum relationship of blood (yin) and prana (yang) quantities depends on the meridian level it exists on. The meridian level or stage of disease correlates with a particular trigram designating a predominant seasonal period. External disease invades first the Taiyang level in the spring and progresses internally (diagrammatically clockwise) to the Jueyin level, which correlates with winter. Generally, blood predominates below the horizontal axis, while prana predominates above.

 

MERIDIAN LEVEL RELATIONSHIPS OF PRANA AND BLOOD

Yang Meridians

Relationships of

Prana and Blood to Meridian Level

Yin

Meridians

Yangming

(sunlight yang)

More

Prana

More

Taiyin

(greater yin)

More

Blood

Less

Shaoyang

(lesser yang)

More

Prana

More

Shaoyin

(lesser yin)

Less

Blood

Less

Taiyang

(greater yang)

Less

Prana

Less

Jueyin

(absolute yin)

More

Blood

More

 

Twelve Meridian Distinction:

There are six antar-bahya paired regular meridians.

 

TWELVE MERIDIAN DISTINCTIONS

Element (Bhuta)

Humor (Dosha)

Inside (Antar)

Outside (Bahya)

Wind/Air; Metal (vayu)

Wind (vata)

Lung (L)

Large Intestine (LI)

Earth (prithvi)

Phlegm (kapha)

Spleen (Sp)

Stomach (S)

Fire (teja)

Bile (pitta)

Heart (H)

Small Intestine (SI)

Water (jala)

Wind (vata)

Kidney (K)

Urinary Bladder (UB)

Water (jala); Fire

Phlegm (kapha)

Pericardium (P)

Triple Warmer (TW)

Ether/Space; Wood (akasha)

Bile (pitta)

Liver (Lv)

Gall Bladder (GB)

Note: The arm and leg position of the various meridians could be due to the predominance of the humors (doshas) association with a particular organ or energy center (chakra).

 

Twelve Meridian Prana Flow: (see fig. 20-26)

¤      L®LI®S®Sp®H®SI®UB®K®P®TW®GB®Lv

¤      antar®bahya®bahya®antar®antar®bahya®bahya®antar®antar®bahya®bahya®antar

 

Spiritual (Extraordinary) Vessels Distinction: (Matsumoto)

There are four antar and four bahya spiritual vessels.

 

VESSEL POLAR DISTINCTIONS

Inside (Antar)

Outside (Bahya)

Janma

Ren (Conception)

Amatya

Du (Governing)

Chong (Penetrating)

Dai (Girdle)

Yinwei (Yin-linking)

Yangwei (Yang-linking)

Yinqiao (Yin-heel)

Yangqiao (Yang-heel)

 

Spiritual Vessel Coupled Prana Flow:

¤      Chong (father) « Yinwei (mother)

¤      Dai (male) « Yangwei (female)

¤      Du (husband) « Yangqiao (wife)

¤      Ren (master) « Yinqiao (guest)

 

Kinetic (bahya) « Potential (antar) of Spiritual Vessels: respective of above

¤      antar « antar

¤      bahya « bahya

¤      bahya « bahya

¤      antar « antar

 

Major Vedic Meridians (Nadi):

According to Vedic texts, all energy meridians (nadi) originate from the central region of the navel (kandasthana; kanda) (nine finger breadths above muladhara chakra), the centroid (center of gravity) of the physical self, to travel horizontally and vertically. The meridian that circles the navel, the navel wheel (vilamba), energetically resembles an egg. From the navel the meridians run parallel and lateral the sushumna to terminate at orifices (ie.eyes, ears, mouth, anus, genitals). 

 

MAJOR VEDIC MERIDIANS (NADI)

Meridian Name (Sanskrit)

Thai

Compiled Vedic Description

[esp. Descriptions of the Six Centers (Shat Chakra Nirupana)-Purananda/Jagadananda-1577 CE)

TCM Correspondence

Sushumna [C]

Brahmanadi

Summana

 

Sarasvati

Channel to Top of Head:

Ascends anterior the spine from tailbone to vertex of head; rooted in egg-shaped bulb (kandasthana) at perineum and extends 9-12 digits towards navel [sim.Daoist: huangting; Zen: hara]; consists of the substance of the 3 gunas; contains nadi layers (vajra-citrini-brahma)

Sushumna signifies tamas

Vajra/Vajrini signifies rajas

Chitrini signifies sattva

Brahma signifies consciousness

GV-CV

Ida [L] (Moon)

Itha

 

Ganga

Channel to L nostril:

Ascends on left side of sushumna to terminate at the left nostril

UB (2: inner line); (associated-shu points)

PV

Pingala [R] (Sun)

Pingkla

 

Yamuna

Channel to Ascends on right side of sushumna to terminate at the right nostril

UB (2: inner line);

PV

Gandhari [L]

Kanlataree

Ascending lateral and behind ida to terminate at the left eye; or ears

UB (3: outer line)

 

Hastijivha [L]

Hadsarangsri

Ascending lateral ida to terminate at the right eye; or ears; ending at left big toe

UB (1: outer line);

Sp-L (taiyin)

Pusha [R]

Tawaree?

Ascending lateral pingala to terminate at the right eye; or right ear

UB (3: outer line);

Sp-S (earth)

Yashasvini/Yashasvati [L; R]

Jantapusank

Ascending lateral pingala to terminate at the left ear; tip of left big toe; between gandhari and sarasvati [L]; between pusha and sarasvati [R]

UB (1: outer line);

S, GB, P, K, Lv

Alambusa [C]

Rusum

Begins in kandasthana and surrounds anus ending at mouth

CV;

S, GB, P, K, Lv

Kuhu [R]

Sukumang

On right side of sushumna to flow down to genitals and anus; ascends to terminate at the right nostril; between sushumna and raka

Lv;

Lv-PV

Shankhini [L]

Sikinee

On left side of sushumna to flow down  to anus; ascends through throat and head to terminate at the left ear; between gandhari and sarasvati

K

Sarasvati [L]

Ascends behind (or lateral?) sushumna to innervate with corner of mouth and terminate at the tip of the tongue;

Sp;

CV

Varuni/Varuna

Descending to root between yashasvini and kuhu

 

Payasvini

Ending at edge of right ear between pusha and sarasvati

GB

Shura

Ascends from navel to brow

GV

Visvodari/Vishvodhara

Inside kandasthana, between kuhu and hastijivha; gets the four kinds of nourishment

S

Saumya

Descends to tips of toes

 

Vajra/Vajrini

Finer nadi w/in sushumna; extends from penis to head;

Signifies rajas

GV

Citrini/Chitrini

Finer nadi w/in vajra; shines w/luster of Om as pure intelligence/ consciousness like a chain of lightning; subtle as spider web extending through all lotuses (chakras) from orifice at top of linga to bindu at sahasrara;

Signifies sattva

GV

Brahma

Finer nadi w/in citrini;

Signifies consciousness

GV

Jihva

Ascends

 

Raka

Causes sneezing; collects phlegm in throat

 

Citra

Descends from navel to discharge semen

 

Vilamba

Circles navel

 

 

Meridian Relationships: (Mann, Art 102-107); (Ros) (see fig. 21)

Meridian treatment laws are mother-son, husband-wife, and midday-midnight. These relationships are applied through utilizing tonification or sedation points in treatment.

 

Parent-Child (Pitar-Bala):

“If a meridian is empty, tonify its mother. If it is full disperse the child.” (Zhenjiu Yixue as quoted in Mann, Art 102)

 

¤      Tonification of the parent meridian produces tonification of the child and the preceding meridian.

¤      Sedation of the parent meridian produces sedation of the child and the preceding meridian.

 

¤      Two Applications:

·         Superficial Circulation of Energy: energy flow through the meridians in accordance with the hour

·         Deep Circulation of Energy: energy flow through the meridians in accordance with the creative (alamba) cycle (chakra) of the five elements (expressed in the plan of the twelve pulse positions)

 

Husband-Wife:

“Weak husband, strong wife; then there is destruction. Strong husband, weak wife; then there is security.” (Zhenjiu Dacheng as quoted in Mann, Art 105)

 

The Husband-Wife relationship is actually an organ relationship according to tri-dosha level [sim.Chinese: triple warmer]. Organ pulse positions that are parallel on the left and right wrists are related like husband and wife.

 

HUSBAND-WIFE RELATIONSHIP TO PULSE LOCATIONS

Left Wrist

(Husband-Yin)

Dominates®

 

 

          

              ¬Puts in danger

Right Wrist

(Wife-Yang)

SI/H

LI/L

GB/Lv

S/Sp

UB/K

TW/P

 

Midday-Midnight (Prana Mandala):  (Ros), (Mann, Art 106); (see fig. 21)

Each organ meridian correlates with a particular bi-hour of the energy clock (prana mandala). In accordance with the hour, organs that receive their maximal flow at opposed times (12-hour difference) are related.

 

Also, each humor (dosha) has the tendency to be disrupted twice (two opposite four hour periods designating two meridian pairs for a total of eight hours) within one day (twenty-four hours). Daytime meridian hours (3am-3pm) are considered primary hours, while nighttime meridian hours (3pm-3am) are considered secondary; dawn and dusk demark the shift [sim.Chinese Numerology associated with gua numbers: 3 is the only common annual number shared by male and female in the same year; Wika: 3am is the witching hour]. The cycle of meridian hours (prana mandala) establishes a balanced arrangement of arm and leg meridian assignments for each humor designation; each dosha has a designated arm and leg meridian positioned opposite each other on the energy clock.

 

¤      Application: Moderate stimulation of the meridian affects only that meridian. Strong stimulation of the meridian affects that meridian and the meridian attached by the ‘midday-midnight’ law in the opposite sense. This law is more effective if a antar meridian is stimulated at a antar time (midday to midnight), and a bahya meridian is stimulated at a bahya time (midnight to midday). 

 

¤      Tonification: in the hour of the following or opposite meridian, of the meridian to be tonified

¤      Sedation: in hour of the meridian to be sedated

 

Meridian Point Classifications (Energetic Integrity): General Locations and Functions Sources: (Lade 15-25), (Mann, Art 108-150), (Tyme 139), (CAM 358-372), (Maciocia 329-355)

 

Points can be classified by their unique energetic integration with the whole meridian network. These points are usually specifically classified by location and have specific treatment functions. On the meridian point tables listed below, point classifications have their own designated column named “integrity.”

 

Point (marma) classifications:

¤      Pitar-tonification

¤      Bala-sedation

 

¤      Entry

¤      Exit

 

¤      Origin

¤      End

 

¤      Root

¤      Branch

¤      gen and jie

¤      ben and biao

 

¤      Mula-source [Chinese: mula]

¤      Setu-connecting [Chinese: setu]

¤      mu-collecting/alarm

¤      shu-transporting/associated

¤      xi-cleft (accumulating)

¤      shokanten

¤      Special meeting

¤      Three jiao

¤      Muscle meridian meeting

¤      Four command points

¤      Pancha Sru-5 element transporting points [Chinese: shu]

·         Akasha-ether [Chinese: jing-well]

·         Teja-fire [Chinese: ying-spring]

·         Prithvi-earth [Chinese: shu-stream]

·         Vayu-wind [Chinese: jing-river]

·         Jala-water [Chinese: he-sea]

¤      Lower Jala-water [Chinese: lower he-sea]

¤      4 sea

¤      Gathering/influential

¤      Confluent/master

¤      Window of sky

¤      Ghost

 

Tonification (Pitar): (Mann, Art 109-112)

Identification: the tonification or mother point has the element preceding the element of the respective meridian according to the generative cycle of the 5 elements

 

Locus: distal to the elbows or knees on the extremities

 

Functions:

¤      Direct: tonifies pertaining meridian of point

¤      Indirect: modified utilization of treatment laws

·         Husband-Wife Law (relates to opposite organ according to the wrist pulse positions): restores energy quantities of the affected meridian and related meridian to the appropriate level, if the relationship is destructive; tonifies affected deficient meridian and sedates relating (husband-wife) meridian; (works like short circuit, draining opposite meridian; take and give relationship)

·         Midday-Midnight Law: sedates opposite meridian (separated by 12-hours), if opposite meridian is in excess, and if the affected meridian is tonified in its designated time of day (yin or yang); (works like short circuit, draining opposite meridian by opening a circadian bridge; bending space-time)

·         Parent-Child Law (Superficial Flow-Circadian Flow): tonifies the meridian that comes before and after the affected meridian according to the superficial flow (relates to primary meridian flows); (tonification point creates a big bang that tonifies the meridians of past and future through expansion)

·         Parent-Child Law (Deep Flow-Creative Cycle of the Five Elements): tonifies the meridian that comes before and after the affected meridian according to the deep flow (relating to how the organs are situated in the thorax); (tonification point creates a big bang that tonifies the meridians of past and future through expansion)

 

Sedation (Bala): (Mann, Art 112-114)

Locus: distal to the elbows or knees on the extremities

 

Functions:

¤      Direct: sedates pertaining meridian of point

¤      Indirect: modified utilization of treatment laws

·         Husband-Wife Law (relates to opposite organ according to the wrist pulse positions) : restores energy quantities of the affected meridian and related meridian to the appropriate level, if the relationship is destructive; sedates affected excess meridian and tonifies opposite (husband-wife) meridian; (works like short circuit, tonifying opposite meridian; give and take relationship)

·         Midday-Midnight Law: tonifies opposite meridian (separated by 12-hours), if opposite meridian is deficient, and if the affected meridian is sedated in its designated time of day (yin or yang); (works like short circuit, tonifying opposite meridian by opening a circadian bridge; bending space-time)

·         Parent-Child Law (Superficial Flow-Circadian Flow): sedates the meridian that comes before and after the affected meridian according to the superficial flow (relates to primary meridian flows); (sedation point creates a vacuum that sedates the meridians of past and future through contraction; black hole)

·         Parent-Child Law (Deep Flow-Creative Cycle of the Five Elements): sedates the meridian that comes before and after the affected meridian according to the deep flow (relating to how the organs are situated in the thorax); (sedation point creates a vacuum that sedates the meridians of past and future through contraction; black hole)

 

POINTS OF TONIFICATION (PITAR) AND SEDATION (BALA)

Meridian

Pitar Marma

Bala Marma

L

9-taiyuan (wrist)

5-chize (elbow)

LI

11-quchi (elbow)

2-erjian (wrist)

3-sanjian

S

41-jiexi (ankle)

45-lidui (toe)

Sp

2-dadu (toe)

5-shangqiu (ankle)

H

9-shaochong (finger)

7-shenmen (wrist)

SI

3-houxi (hand-wrist)

8-xiaohai (elbow)

UB

67-zhiyin (toe)

65-shugu (ankle)

K

7-fuliu (ankle)

1-yongquan (sole-toe)

P

9-zhongchong (finger)

7-daling (wrist)

TW

3-zhongzhu (hand-wrist)

10-tianjing (elbow)

GB

43-xiaxi (toe)

38-yangfu (ankle-knee)

Lv

8-ququan (knee)

2-xingjian (toe)

Observation: Almost all tonification and sedation points express a cross-paired relationship between internal-external related meridians through similar anatomical locations. Only fire element meridian pairs show a tendency to deviate from the pattern, however their deviations are identical (heart and pericardium tonification points are located on the finger, while the small intestine and triple warmer sedation points are located on the elbow).

 

Entry and Exit: (Mann, Art 125-130)

Locus: near the beginning and end of the meridian flow, connecting meridians according to the superficial flow of energy

 

Functions:

¤      Tonification of a point of entry tonifies the affected meridian, provided the previous (related) meridian has an excess of energy to pass on.

¤      Sedation of a point of entry sedates the affected meridian, provided the previous (related) meridian has a deficiency of energy so that excess energy of the affected meridian may pass into it.

¤      Sedation or tonification of a point of exit sedates the affected meridian, provided the following (related) meridian is deficient in energy so that the excess energy of the affected meridian may pass into it.

¤      Points of entry are more reliable in their effects than the points of exit

 

Origin and End (Ma Chen-tai): (Mann, Art 145-147)

Locus: origin points of meridians (river source) are at the ends of the toes and the end points of meridians (lake) are on the trunk or face (leg meridians only)

 

Root (Ben) and Branch (Biao) (Ma Chen-tai): (Mann, Art 145-147), (Tyme 374)

Locus: root points are on the limbs and branch points are on the trunk and head

 

Treatment Plans:

¤      Root (Chronic/Interior diseases): treat root before branch

¤      Branch (Acute/Exterior diseases): treat branch before root

¤      Can treat root and branch simultaneously

 

POINTS OF ENTRY-EXIT, ORIGIN-END, AND ROOT-BRANCH

Meridian

Entry

Exit

Origin

End

Root

Branch

L

1-zhongfu

7-lieque

 

 

11-shaoshang

1-zhongfu

LI

4-hegu

20-yingxiang

 

 

11-quchi

14-binao

20-yingxiang

S

1-chengqi

42-chongyang

45-lidui

8-touwei

45-lidui

9-renying

4-dicang

Sp

1-yinbai

21-dabao

1-yinbai

CV12-zhongwan

6-sanyinjiao

UB20-pishu

CV23-lianquan

H

1-jiquan

9-shaochong

 

 

7-shenmen

UB15-xinshu

SI

1-shaoze

19-tinggong

 

 

6-yanglao

UB2-zanzhu

UB

1-jingming

67-zhiyin

67-zhiyin

1-jingming

59-fuyang

1-jingming

K

1-yongquan

22-bulang

1-yongquan

CV23-lianquan

8-jiaoxin

UB23-shenshu

P

1-tianchi

8-laogong

 

 

6-neiguan

1-tianchi

TW

1-guanchong

23-sizhukong

 

 

3-zhongzhu

23-sizhukong

GB

1-tongziliao

41-zulinqi

44-zuqiaoyin

SI19-tinggong

44-zuqiaoyin

43-xiaxi

SI19-tinggong

Lv

1-dadun

14-qimen

1-dadun

CV18-yutang

4-zhongfeng

UB18-ganshu

 

Gen and Jie Points:

Locus:

¤      Gen are located at the jing-well points

¤      Jie are located at head, face, chest, or abdomen points

 

Function: like origin/end and root/branch points for the six meridian levels (stages of diseases)

 

GEN AND JIE POINTS OF THE SIX MERIDIANS

Six Meridians (Stages)

Gen

Jie

Taiyang

UB67-zhiyin

GV4-mingmen

Yangming

S45-lidui

S5-daying

Shaoyang

GB44-zupranaaoyin

Chuanglong (inside ear)

Taiyin

Sp1-yinbai

CV12-zhongwan

Shaoyin

K1-yongquan

CV23-lianquan

Jueyin

Lv1-dadun

CV18-yutang

 

Ben and Biao Points:

Locus:

¤      Ben are located near the roots

¤      Biao are located in the head, chest, or abdomen

 

Function: variations of root and branch points

 

 BEN, BIAO, AND PRANA STREET OF THE TWELVE MERIDIANS

Meridian

Ben

Biao

Prana Street

UB

59-fuyang

GV4-mingmen (eyes)

Head

GB

44-zuqiaoyin

Chuanglong (ears)

S

45-lidui

9-renying (cheek)

SI

6-yanglao

1c above

CV4-mingmen (eyes)

TW

3-zhongzhu

Retroauricular ear

LI

11-quchi to

TW4-yangchi

S5-daying

L

9-taimula

1-zhongfu

Chest

H

7-shenmen

UB15-xinshu

P

6-neiguan

1-tianchi

K

8-jiaoxin

UB23-shenshu

Abdominal

Lv

4-zhongfeng

UB18-ganshu

Sp

6-sanyinjiao

UB20-pishu, root of tongue

 

Source (Mula): (see fig. 23-24)

Locus:

¤      Wrists and ankles

¤      Antar channel mula points coincide with stream points

¤      Bahya channel mula points are located immediately proximal to stream points

 

Functions:

¤      Stores corresponding organ’s mula prana

¤      Encourages movement in corresponding meridian; has rapid effect on pertaining meridian; if used after tonification or sedation point, it will enhance the treatment

¤      Harmonizes corresponding organ: regulates excess and deficiency, creating a homeostatic effect on corresponding organs

¤      Works as a tonification (esp. yin organs) or sedation (esp. yang organs) point indirectly utilizing their associated treatment laws (husband-wife, midday-midnight, superficial and deep mother-son); mostly tonifies yin organs (mula prana is associated with zang organs)

¤      Diagnostic indicator of deficiency or excess prana in pertaining meridian through palpation to evaluate the pulse, temperature, or size; also for mula prana for yin organs (yin source points only)

 

Connecting (Setu):

Locus: proximal to wrist and ankles

 

Types:

1)       Superficial

2)       Blood

3)       Minute

 

Functions:

¤      Bridges with internal-external related (elemental) meridian (opens collateral and divergent flows of pertaining meridian): if both interior-exterior meridians are diseased, treat the setu point of the meridian with the most predominant symptoms

¤      Harmonizes corresponding organ: tonify deficient meridian’s setu, or sedate excess meridian’s setu (short-circuit)

¤      Converges with prana and blood of connecting channels which regulate the whole system

¤      Balances left and right aspects of a meridian (excess or deficient conditions)

¤      Balances meridians according to Midday-Midnight Law

¤      Reinforces mula-source point tonification (ie. host-guest treatment law)

¤      Diagnostic indicator for full (seen: color or temperature) or empty (unseen) symptoms (see table below and ‘Meridian’ differentiation section of ‘Syndrome’ section)

 

SETU-CONNECTING CHANNEL DIAGNOSTIC INDICATORS

Setu- Connecting Channel

Empty

Full

L

Dyspnea, frequent urination, enuresis

Hot palms

LI

Sensation of cold in teeth, tight sensation in diaphragm

Toothache, deafness

S

Leg atrophy or flaccidity

Epilepsy, insanity, sore throat, aphasia

Sp

Abdominal distention

Abdominal pain

H

Aphasia

Congested diaphragm

SI

Scabies

Loose joints, stiff elbow

UB

Runny nose, nose bleed

Stuffy nose, HA, backache

K

Low back ache

Mental restlessness, depression

P

Stiffness of head

Chest pain

TW

Loosening of elbow joint

Elbow spasm

GB

Weakness and flaccidity of foot muscles

Fainting

Lv

Itching of pubis

Testicular swelling, abnormal erection

CV

Itching of abdomen

Abdominal skin pain

GV

Heaviness and shaking of head

Stiff spine

Great Sp

Weakness of all joints

General body ache

Great S

Palpitations

Chest congestion

 

Collecting (Alarm) (Mu):

Locus: convergence point on the anterior aspect of the body where the prana of the corresponding twelve organ is infused

 

Functions:

¤      Treats the acute condition (yang illness; branch of syndrome) of the corresponding twelve organ; regulates twelve

¤      Treats fu-organ diseases

¤      Tonifies corresponding organ (classical)

¤      Tonifies yin aspect of corresponding organ

¤      Combines well with back-shu points (for longer lasting therapeutic affects)

¤      Acts as diagnostic reflex point (tenderness)

 

“The illnesses of the yang act on the yin. That is why the points of alarm are all in the yin. The front of the abdomen and chest are the yin; that is why the points of alarm are there.” (Zhenjiu Yixue as quoted in Mann, Art 117)

 

Transporting (Associated) (Shu):

Locus: convergence point on the posterior aspect of the body where the prana of the corresponding twelve organ is infused

 

Functions:

¤      Treats chronic conditions (yin illness; root of syndrome) of the corresponding twelve organ

¤      Treats zang-organ diseases (interior)

¤      Tonifies yang aspect of corresponding organ

¤      Sedates corresponding organ (classical): subdues rebellious prana

¤      Treats sensory organs and orifices of the corresponding organ

¤      Corrects vertebral displacements

¤      Produces stronger and more rapid effect than front-mu points

¤      Acts as diagnostic reflex point (tenderness)

 

“If you press with your finger on these points, the pain of the corresponding organ is immediately relieved.” (Neijing as quoted in Mann, Art 119)

 

“To treat disease caused by wind or cold, you must stimulate the associated point of a storage, hollow organ. In fact the illness entered by the yang and then flowed through the meridians. If it started by a cold exterior it must finish by returning to the exterior by warmth.” (Li Kao Tong-iuann as quoted in Mann, Art 120)

 

Accumulating (Xi):

Locus: where major muscle groups of the legs and arms meet the bone; between fingers and elbows, and toes and knees

 

Functions:

¤      Holds corresponding channel’s prana and blood in a crevice, where bone meets flesh (body temples, “hung,” another name given to xi-cleft points)

¤      Treats acute-stage disorders and excess conditions (esp. when there is pain)

¤      Acts as diagnostic indicator for excess

 

 

 

 

 

 

 

 

 

 

MERIDIAN POINT CLASSIFICATIONS (Lade 9-14)

Meridian

Mula (source)

Host

Setu

(connecting)

Guest

Mu

(alarm)

Shu

(associated)

Xi (accumulating)

L

9-taiyuan

7-lieque

1-zhongfu

UB13-feishu

6-kongzui

LI

4-hegu

6-pianli

S25-tianshu

UB25-dachangshu

7-wenliu

S

42-chongyang

40-fenglong

CV12-zhongwan

UB21-weishu

34-liangqiu

Sp

3-taibai

4-gongsun

Lv13-zhangmen

UB20-pishu

8-diji

H

7-shenmen

5-tongli

CV14-juque

UB15-xinshu

6-yinxi

SI

4-wangu

7-zhizheng

CV4-guanyuan

UB27-xiaochangshu

6-yanglao

UB

64-jinggu

58-feiyang

CV3-zhongji

UB28-pangguangshu

63-jinmen

K

3-taixi

4-dazhong

GB25-jingmen

UB23-shenshu

5-shuiquan

P

7-daling

6-neiguan

CV17-shanzhong;

CV15-jiuwei (Soulie de Morant)

UB14-jueyinshu

4-ximen

TW-

main, superior, middle,

inferior

4-yangchi

5-waiguan

CV5-shimen;

CV17-shanzhong;

CV12-zhongwan;

CV7-yinjiao

UB22-sanjiaoshu

7-huizong

GB

main;

secondary

40-qiuxu

37-guangming

24-riyue;

23-zhejin

UB19-danshu

36-waiqiu

Lv

3-taichong

5-ligou

14-qimen

UB18-ganshu

6-zhongdu

CV

 

15-jiuwei

 

 

 

GV

 

1-changqiang

 

UB16-dushu

 

Yin-linking

 

 

 

 

K9-zhubin

Yang-linking

 

 

 

 

GB35-yangjiao

Yin-heel

 

 

 

 

K8-jiaoxin

Yang-heel

 

 

 

 

UB59-fuyang

Whole System

 

Sp21-dabao

 

 

 

 

Host-Guest Treatment Law: Treat the mula (host) point of the host meridian, or the meridian affected first, with the setu (guest) point of the guest meridian, or the internally-externally connected meridian, affected second.

 

Back-Shu/ Front-Mu Combinations: back-shu and front-mu points can be combined to enhance a treatment for the corresponding disordered organ

 

Shokanten: (Mann, Art 137)

Locus: abdomen

 

Function: indicate disease within the greater, middle, or lesser yin or yang meridian levels through the manifestation of tenderness

 

 

 

SHOKANTEN

Meridian Level

Tender Point

Taiyang

K12-dahe

Shaoyang

S25-tianshu

K21-youmen

Yangming

S27-daju

Taiyin

Lv13-zhangmen

Jueyin

Lv14-qimen

K19-yindu

Shaoyin

K16-huangshu

 

Special Meeting Points: (Mann, Art 131)

Locus: varies

 

Function:

¤      Stimulates related group of meridians

¤      Group-Setu: balances upper-lower, left-right, yin-yang

 

SPECIAL MEETING POINTS

Point

Related Meridian Group

CV3-zhongji

CV4-guanyuan

3 leg yin, CV

GV20-baihui

3 leg yang, GV

GB39-xuanzhong

3 leg yang (group setu)

TW8-sanyangluo

3 arm yang (group setu)

GV14-dazhui

7 yang

P5-jianshi

3 arm yin (group setu)

Sp6-sanyinjiao

3 leg yin (group setu)

L1-zhongfu

Taiyin

UB1-jingming

Taiyang

GB1-tongziliao

Shaoyang

LI20-yinxiang

Yangming

 

Three Jiao Points: (Tyme 139)

Locus: on the conception vessel

 

Function: influences irrigation of water passages of the particular warmer

 

SAN JIAO POINTS

Warmer

Point

Upper

CV17-shanzhong

Middle

CV12-zhongwan

Lower

CV7-yinjiao

 

Muscle Meridian Meeting Points: (Tyme 139)

Locus: varies

 

Function: connects with muscle meridian

 

 

 

 

 

MUSCLE MERIDIAN MEETING POINTS

Appendage Region

Point

3 arm bahya

GB13-benshen

3 arm antar

GB22-yuanye

3 leg bahya

SI18-quanliao,

S3-juliao

3 leg antar

CV3-zhongji

 

Four Command Points: (Tyme 139)

Locus: varies

 

Function: influential command to particular region of body

 

4 COMMAND POINTS

Region

Point

Abdomen

S36-ZSL

Head and back of neck

L7-lieque

Back (upper and lower)

UB40-weizhong

Face and mouth

LI4-hegu

 

Five Element Pancha Sru (Transporting; Command) Points: (Lade 15-20), (Maciocia 335-343)

Located distal to the elbows and knees, the particular point describes how prana is transported. The prana moves faster on a superficial level at the akasha-ether points and gradually slows down on a deep level becoming more stable when the prana reaches the jala-water points. The points situated in this region are much more dynamic than other points for several reasons:

 

Regional Dynamics:

¤      Located distally on the limbs (most external body) which connect with the environment

¤      Points of entry for external pathogenic factors (wind, heat, damp, dry, cold)

¤      Polar transformation inertia between internal-external related channels: (see fig. 21)

·         Generative element progression of energy at akasha-ether: antar meridians begin with wood while bahya meridians begin with metal

·         Complementary opposites: antar meridians are more deeply internal, therefore its most distal point begins with the most subtle element, akasha-ether (rising energy within the alamba chakra: tonifying), while bahya meridians are anatomically external, therefore its most distal point begins with the second most subtle element vayu-air/wind (descending energy within the alamba chakra: reducing)

¤      Energy is more unstable and therefore more easily influenced

 

“…at the well points prana flows out, at the spring points it slips and glides, at the stream points it pours, at the river points it moves, at the sea points it enters…” (Ling Shu as quoted in Maciocia 337)

 

Ether (Akasha):

¤      Locus: on the ends of the fingers and toes

¤      Quality: small, superficial, thin, most unstable (quick, most dramatic effect); point of departure

¤      Movement: outward (centrifugal), fast

¤      Function: dispels wind, revives consciousness; treats mental illness, and fullness in the heart (chest distention, pain, or mental illness)

 

Fire (Teja):

¤      Locus: on metacarpal and metatarsal regions

¤      Quality: minute trickle, begins to flow, powerful, full of potential energy, whirlpool; point of convergence

¤      Movement: slips and glides, swift

¤      Function: clears heat; treats febrile diseases; foot points are stronger than hands (hands are preferred); to be used sparingly

 

Earth (Prithvi):

¤      Locus: near and on the wrists and ankles

¤      Quality: bigger and deeper swirl, large enough to carry things (transporting); point of pathogenic entry

¤      Movement: pours, rapid

¤      Function: transforms dampness; treats heavy body sensations and joint pain caused by painful obstruction or chronic damp-heat; where exterior pathogenic factors are transported to interior; where protective prana gathers

 

Air/Wind (Vayu):

¤      Locus: on the forearm and lower leg

¤      Quality: deeper, wider, bigger; point of concentration

¤      Movement: slow, less dynamic, more stable than shu

¤      Function: moistens dryness; treats alternate chills and fever, throat problems, coughing, and asthma, lung diseases; exterior pathogenic factors turn towards joints, tendons, and bones

 

Water (Jala): (see also ‘Lower Jala-Water’ below)

¤      Locus: on the elbows and knees

¤      Quality: vast, deep, collects, joins energy flow of whole body, least unstable (slow, least dramatic effect); point of union

¤      Movement: inward (centripetal), slow

¤      Function: treats hollow organ disorders of rebellious prana, irregular appetite, and diarrhea 

 

FIVE TRANSPORTING POINTS OF YIN CHANNELS

 

Akasha (well/

emerging)

Teja (spring/ gushing, flowing)

Prithvi (stream/

transporting, pouring)

Vayu (river/ penetrating, moving)

Jala (sea/ uniting, entering)

Zang Organ

Ether

Fire

Earth

Air/Wind

Water

L

11-shaoshang

10-yuji

9-taimula

8-rasaqu

5-chize

Sp

1-yinbai

2-dadu

3-taibai

5-shangpranau

9-yinlingquan

H

9-shaochong

8-shaofu

7-shenmen

4-lingdao

3-shaohai

K

1-yongquan

2-rangu

3-taixi

7-fuliu

10-yingu

P

9-zhongchong

8-laogong

7-daling

5-jianshi

3-quze

Lv

1-dadun

2-xingjian

3-taichong

4-zhongfeng

8-ququan

FIVE TRANSPORTING POINTS OF YANG CHANNELS

 

Vayu (well)

Jala (spring/ gushing)

Akasha (stream/ transporting)

Teja (river/ traversing)

Prithvi (sea/ uniting)

Fu Organ

Air/Wind

Water

Ether

Fire

Earth

LI

1-shangyang

2-erjian

3-sanjian

5-yangxi

11-quchi

S

45-lidui

44-neiting

43-xiangu

41-jiexi

36-zusanli

SI

1-shaoze

2-pranaangu

3-houxi

5-yanggu

8-xiaohai

UB

67-zhiyin

66-zutonggu

65-shugu

60-kunlun

40-weizhong

TW

1-guanchong

2-yemen

3-zhongzhu

6-zhigou

10-tianrasa

GB

44-zupranaaoyin

43-xiaxi

41-zulinprana

38-yangfu

34-yanglingquan

Bold = Horare (element) points

 

Pancha Sru Point Syndromes: A pancha sru point syndrome relates directly with its corresponding element on antar meridians. The correspondence between the five elements and external pathogenic factors is mostly applied to excess patterns and antar meridians.

 

 

 

SHU POINT SYNDROMES

Shu Point

Element

External Factor Treated

Syndromes Treated

According to Classic of Difficulties

Syndromes Treated/Generative Season According to Spiritual Axis

Akasha

Ether

Wind

Fullness under heart

Quickly change mood: irritability, anxiety, insomnia

Yin organs

Season: winter

Teja

Fire

Heat

Hot sensations

Febrile disease

Illness manifests in complexion change;

Channel (exterior) diseases;

Yin within yin: Yin organs (combined w/stream of yin channels)

Season: spring

Prithvi

Earth

Dampness

Feeling of heaviness and joint pain

Painful obstruction (applies more w/yang channels)

Intermittent;

Channel (exterior) diseases;

Yin within yin: Yin organs (combined w/spring of yin channels)

Season: summer

Vayu

Air/Wind

Dryness

Cough, hot and cold sensations

UR: cough, asthma (applies more w/yin, or yangming channels)

Voice; prana and blood stagnation;

Yin within yang: sinews and bones (yin channels)

Season: late summer

Jala

Water

Cold

Rebellious prana and diarrhea

GI: (applies more w/yang channels)

Loss of appetite, Stomach diseases;

Organ (interior) diseases;

Yang  within yang: Skin and muscles (yang channels)

Season: fall

NOTE: According to the Spiritual Axis, setu-connecting points are used to treat Yang within yin diseases (yang organs)

 

Basic Treatment:

“In case of deficiency tonify the mother, in case of excess sedate the child.” (Classic of Difficulties as quoted in Maciocia 33)

 

Four Point Treatment Law: (Tyme 390-391)

Four Point Law uses tonification (pitar), sedation (bala), and element (horare) points, or various five element transporting points. Determine diseased organ and determine if the organ meridian is in excess or deficiency. Use antar meridian points for diseased antar meridian and bahya meridian points for diseased bahya meridians.

 

Four Point Prescription:

¤      Deficient conditions:

1)       Tonify the element (horare) point of the parent meridian

2)       Tonify the parent point of the affected meridian

3)       Sedate the element point of the controlling meridian

4)       Sedate the controlling point of the affected meridian

 

¤      Excess Conditions:

1)       Tonify the element point of the controlling meridian

2)       Tonify the controlling point of the affected meridian

3)       Sedate the element point of the child meridian

4)       Sedate the child point of the affected meridian

 

FOUR POINT TREATMENT PRESCRIPTIONS

Meridian

Deficient Conditions

Excess Conditions

Tonify

Sedate

Tonify

Sedate

L

Sp3-taibai

L9-taiyuan

H8-shaofu

L10-yuji

H8-shaofu

L10-yuji

K10-yingu

L5-chize

LI

S36-ZSL

LI11-quchi

SI5-yanggu

LI5-yangxi

SI5-yanggu

LI5-yangxi

UB66-zutonggu

LI2-erjian

S

SI5-yanggu

S41-jiexi

GB41-zulinqi

S43-xiangu

GB41-zulinqi

S43-xiangu

LI1-shangyang

S45-lidui

Sp

H8-shaofu

Sp2-dadu

Lv1-dadun

Sp1-yinbai

Lv1-dadun

Sp1-yinbai

L8-jingqu

Sp5-shangqiu

H

Lv1-dadun

H9-shaochong

K10-yingu

H3-shaohai

K10-yingu

H3-shaohai

Sp3-taibai

H7-shenmen

SI

GB41-zulinqi

SI3-houxi

UB66-zutonggu

SI2-qiangu

UB66-zutonggu

SI2-qiangu

S36-ZSL

SI8-xiaohai

UB

LI1-shangyang

UB67-zhiyin

S36-ZSL

UB40-weizhong

S36-ZSL

UB40-weizhong

GB41-zulinqi

UB65-shugu

K

L8-jingqu

K7-fuliu

Sp3-taibai

K3-taixi

Sp3-taibai

K3-taixi

Lv1-dadun

K1-yongquan

P

Lv1-dadun

P9-zhongchong

K10-yingu

P3-quze

K10-yingu

P3-quze

Sp3-taibai

P7-daling

TW

GB41-zulinqi

TW3-zhongzhu

UB66-zutonggu

TW2-yemen

UB66-zutonggu

TW2-yemen

S36-ZSL

TW10-tianjing

GB

UB66-zutonggu

GB43-xiaxi

LI1-shangyang

GB44-zuqiaoyin

LI1-shangyang

GB44-zuqiaoyin

SI5-yanggu

GB38-yangfu

Lv

K10-yingu

Lv8-ququan

L8-jingqu

Lv4-zhongfeng

L8-jingqu

Lv4-zhongfeng

H8-shaofu

Lv2-xingjian

 

Lower Sea (Xia He): (CAM 363)

Locus: near or on knees

 

Functions: like he-sea; power action on yang organ disorder

 

XIA HE XUE

(LOWER SEA POINTS)

Meridian

Point

S

S36-zusanli

LI

S37-shangjuxu

SI

S39-xiajuxu

GB

GB34-yanglingquan

TW

UB39-weiyang

UB

UB40-weizhong

 

4 Sea (Si Hai): (Mann, Art 135)

“Man possesses 4 seas and 12 meridians, which are like rivers that flow into the sea.” (Ling Shu as quoted in Mann, Art 135)

 

Locus: connected internally at organs and externally at extremities

 

Sea Locus: relate to the san bao (three treasures or realms)

1)       Prana: chest (human)

2)       Blood: Penetrating vessel (chong)

3)       Nourishment: stomach (earth)

4)       Marrow: head, brain (heaven)

 

Functions:

¤      Stores particular substance

¤      Regulates conditions of excess or deficiency within the seas

 

 

 

 

 

SI HAI XUE (4 SEA POINTS)

Prana

Blood

Nourishment

Marrow

CV17-shanzhong

UB11-dazhu

S30-pranachong

GV16-fengfu

S9-renying

S37-shangjuxu

S36-zusanli

GV20-baihui

GV14-dazhui

S39-xiajuxu

 

 

GV15-yamen

 

 

 

 

8 Gathering (Influential) Points (Ba Hui Xue): (CAM 368)

Locus: where the prana and essence of the eight types of tissues and substances converge

 

Functions: treats corresponding tissue or organ

 

BA HUI XUE

(EIGHT INFLUENTIAL POINTS)

Influence

Point

4 Tips

Yin Organ

Lv13-zhangmen

Tip of flesh: tongue

Yang Organ

CV12-zhongwan

 

Prana

CV17-shanzhong

 

Blood

UB17-geshu

hair

Sinews

GB34-yanglingquan

nails

Blood vessels

L9-taimula

 

Bones

UB11-dazhu

teeth

Marrow

GB39-xuanzhong

 

 

8 Confluent (Master) (Ba Mai Jiao Hui): (CAM 365); (see fig. 24; 68-78)

Locus: where the 12 regular meridians and 8 spiritual vessels converge on the wrists and ankles

 

Functions:

¤      Regulates 8 spiritual vessels

¤      Maintains communication between the 12 regular meridians and the 8 spiritual vessels

¤      Treats specific body regions

 

Couples:

The eight confluent (master) points of spiritual vessels are coupled with the confluent point of the coupled vessel.

1)       houxi-shenmai (GV-YgH)

2)       lieque-zhaohai (CV-YnH)

3)       waiguan-zulinprana (YgL-G)

4)       neiguan-gongsun (YnL-PV)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

BA MAI JIAO HUI XUE (EIGHT CONFLUENT POINTS)                   

Confluence

Point

Trigram: 9 Square Number

Key Symptoms

Trigram Element:

Regular Meridian

Regulated Function

Region of Influence

Governing

SI3-houxi

Dui (7)

Neck stiffness

Metal/water: L/LI

Cognition, motion, coordination

Head, brain, neck, shoulder, back, spine, inner canthus, posterior leg

Yang-heel

UB62-shenmai

Kan (1)

Excessive sleepiness

Water: K/UB

Conception

L7-lieque

Li (9)

Anterior midline pain

Fire: H/SI

Menstruation, reproduction, digestion, urination

Chest, lungs, diaphragm, throat, face

Yin-heel

K6-zhaohai

Kun (2)

Insomnia 

Earth (generated): Sp/S

Cognition, motion, sleep, respiration, digestion

Yang-linking

TW5-waiguan

Zhen (3)

Alternate chills and fever

Wood: P/TW

Immunization, motion

Neck (side), shoulder, cheek, back of ear, outer canthus, flanks, outer leg

Girdle

GB41-zulinprana

Sun (4)

Lower back and loin weakness and pain

Wood: Lv/GB

Digestion, menstruation, reproduction, motion

Yin-linking

P6-neiguan

Gen (8)

Chest pain

Earth: Sp/S

Circulation, cognition, digestion, motion

Heart, chest, stomach, inner leg

Penetrating

Sp4-gongsun

Pranaan (6)

Lower abdominal pain

Metal (generated):  L/LI

Menstruation, reproduction, digestion, respiration

 

Master-Couple Treatment Law: (Maciocia 355-365)

The master-couple law utilizes the extraordinary vessels in treatment by needling the master point first and the coupled point second on opposite sides (unilaterally). Treat the master (confluent) point (left side for men; right side for women) with the coupled point (right side for men; left side for women). Insert needles in this order and withdraw in reverse order.

 

¤      Governing Vessel: (esp. when tonifying kidney yang, and straightening spine) use prior to local insertions (10-15 min retention)

·         Men: governing vessel treated on its own (L-SI3, R-UB62)

·         Women: combine governing vessel with conception vessel (R-SI3, L-UB62; L-L7, R-K6)

 

¤      Conception Vessel: when nourishing yin, combine master-couple points with CV4

 

Window of Sky: (Mann, Art 133)

“All the energies of yang come from the yin, for the yin is earth. This yang energy always climbs from the lower part of the body towards the head; but if it is interrupted in its course it cannot climb beyond the abdomen. In that case one must find which meridian is diseased, tonify the yin (as it creates the yang) and disperse the yang so that the energy is attracted towards the top of the body and the circulation is re-established.” (Nei Rasa as quoted in Mann, Art 133)

 

Locus: neck and upper shoulder; top 1/3 of the body

Notes on neck:

¤      All channels pass through the neck

¤      Where prana and blood converge to maintain a balanced flow

¤      Prana syndromes of neck:

·         Excess: hyperthyroid

·         Deficient: hypothyroid

·         Stasis: goiter, hard masses, nodules

 

Functions:

¤      Tonifies yin (deficient) and disperses yang (excess)

¤      Opens heavenly windows (sensory orifices: eyes and ears)

¤      Re-establishes connection between heaven and earth

¤      Reflex points for the treatment of divergent channels (Boyd)

 

Indications:

¤      Disharmony between head and body; rebellious prana and blood (obstructed prana: disharmonious yin and yang; disturbance in prana and blood flow; stagnant turbid phlegm; stagnant food; interior wind; sudden change in the course of illness; ie. meridian level) (Zhou Zhi Cong)

¤      Throat stagnation: goiter

¤      Sudden onset of disorders

¤      Mental or emotional disorders: effects psyche; accesses higher self (most window of sky points begin w/tian)

 

WINDOW OF SKY POINT INDICATIONS

Window of Sky Point

Original WOS

Related Jue Prana Syndromes: Indications; Sudden Disorders

Divergent Channel

Reflex

Element

Meridian Level

S9-renying (reflex)

Rebellious yang; rebellious S and L prana: HA, dyspnea, cough, wheezing, vomiting, red and swelling face, loss of voice

Sp/S

Earth

Yangming

LI18-futu (reflex)

Obstructed prana by hardness: aphasia

L/LI

Metal

Yangming

TW16-tianyou (reflex)

Covered and obstructed prana: blocked eyes and ears, deafness

P/TW

Fire

Shaoyang

UB10-tianzhu (reflex)

Ascending Lv wind and fire: HA, dizziness, spasm, epilepsy, stiff neck, legs cannot support weight of body, red eyes

K/UB

Water

Taiyang

GV15-yamen

Stirring internal wind: 100 disorders of head

 

 

 

CV22-tiantu

Dyspnea, loss of voice

 

 

 

L3-tianfu

Lv fire attacks L: thirst, fever, epistaxis, hemoptosis

L/LI

Metal/

Wood

Yangming

P1-tianchi

Mastitis, Pericardium syndromes

TW/P

Fire

Shaoyang

SI16-tianchuang

Aphasia

SI/H

Fire

Taiyang

SI17-tianrong;

GB9- tianchong;

GB12- wangu (reflex)

 

 

Reflex point

SI/H;

GB/Lv

Fire;

Wood

Shaoyang

 

Divergent Reflex Point: diagnosis and treatment

¤      Diagnosis: procedure

1)       Check the 5 original window of sky points for tenderness (substitute GB12 for L3 to represent the wood element)

2)       After determining and palpating tender reflex point, palpate corresponding and ipsilateral he-sea points of the same meridian antar-bahya pairs

3)       Then palpate the window of sky reflex point (if tenderness has decreased 30%, then points are worthy of treatment)

 

¤      Treatment: procedure

1)       Treat window of sky reflex point (sedate, or disperse yang)

2)       Treat ipsilateral he-sea points (sedate yang he-sea, tonify yin he-sea)

3)       If flare-ups occur (at window of sky reflex points) during the course of the treatment series, then sedate the contralateral jing-well point of the bahya meridian

 

Ghost: (Siou, Ghost); (see fig. 25)

Taoists believe that correct behavior supports good health while incorrect behavior invites ghosts, or disease, specifically psychiatric disorders. Early Taoists of the Han dynasty linked moral behavior to one's longevity (lifespan + 7 future generations). Misdeeds of drunkenness, debauchery and theft were recorded by the gods of earth and corrected by public confession, community service, and purity chamber retreats. Sickness was viewed as a punishment for misdeeds (sin). Celestial Master Taoists use public exorcism ritual to deliver souls from future earthly incarnations (insects or animals) by expelling old ghosts and welcoming new bonds between heaven and humanity. These rituals re-established the zhen ren (true men), immortals, "seed people," or chosen ones, in order to perfect society.

 

Since moral behavior was linked to longevity, the Taoists developed therapeutic techniques to achieve immortality. Longevity techniques included living morally and frugally, ritual fasting (zhai), and abstaining from eating grains (bi gu), using medicinal herbs, acupuncture and moxibustion, talismans and curses, therapeutic music, prana gong, and meditation (internal alchemy).

 

The five grains (rice, barley, wheat, millet, beans) (wu ya), were believed to nourish the three worms (san chung), inhabiting the dantians, causing disease, and inevitably a shorter lifespan. These five grains, are considered the essence of earth, which has coarse energy. According to Taoist belief, disease caused from consuming the five grains, can be passed on to succeeding generations. For bi gu to be successful, the adept must also abstain from meat, fatty foods, and drinking alcohol.

 

Internal alchemy (neidan), or fire-phasing, consists of refining the coarse unnecessary activities to the subtle essentials, the "seed" of awareness. Internal alchemy is self-exorcism. Neidan can be thought of as looking internally and extracting the pure/real self and preserving it.

 

The procedure of neidan consists of simultaneously establishing polarity while denying it in order to transcend it, or the rediscovery of true non-being (zhenwu) and miraculous existence (miaoyou):

¤      Extraction of the pure/real: invention or identification of materials used in task; finding the kernel inside the fruit; inversion of materials/reversal of ordinary phenomena; the mother begets, enwraps, protects, and veils the son

·         True Mercury (earth yang ascending to heaven) (po)

·         True Lead (heaven yin descending to earth) (hun)

¤      Preservation:

·         Men (yang) must treasure (ascend) kidney jing (yang water: monkey) corresponding to yin soul (po)

·         Women (yin) must treasure (descend) heart (or head) blood (yin fire: horse) corresponding to yang soul (hun)

 

Components of fire-phasing:

¤      JIng (essence, fluid, body): potential, vitality, promise of life contained in chaos (daodejing 21)

¤      Prana (energy, breath)

¤      Shen (spirit)

 

Stages of fire-phasing progress from coarse to subtle:

¤      Rasa to Prana: recognizing the initial moment (shi) of awareness/awakening, and gathering the all-important spark of eternal yang, or true ingredients, found in the depths of a human (inner line of Kan; mingmen between kidneys, or transcendent w/o specific location) that begins the alchemical reversal of being, from the later worldly time to an earlier time before heaven and earth; desire or devotion to carry out the task; recognizing the moment

¤      Prana to Shen (yang): implementation (consolidation) of what was discovered in the first stage, repetition of the initial gathering, purification through extraction, internal advancement

¤      Shen to Tao/hundun (yin): returning to the original nature (stillness that underlies action); mental emptiness (inner line of Li); dragon guarding pearl, or a hen who broods on her egg; the true void is a state of complete darkness and stillness from which the light and movement bursts forth; recognizing that the spark of eternal yang is cosmic mula prana

 

"Maintain yourself in calm non-intervention, and there will be no need for exorcism or invocation; the Tao is here and not far away, and our fate lies in ourselves, not in the exterior world." -Zhuangzi

 

The fire-phasing process can also be identified as seven steps of returning to the source of Tao:

1)       Embrace the one and keep the mean

2)       Devotee regains youthful appearance

3)       Reaches immortality: rises into the sacred mountains; can fly through air; celestial boys and maidens surround and protect him

4)       Sublimates body into breath, he gives forth light, and becomes a true man (zhen)

5)       Refines breath into spirit becoming a divine man (shen): he can move heaven and earth, shift the position of mountains and dry up seas

6)       Refines spirit and merges w/world of appearances, he changes shape according to circumstances and the needs of beings

7)       Beyond the world of beings reaching the ultimate Tao

 

Acupuncture points particular to internal alchemy coupled with particular herbal seeds were grouped by Sun Si Miao, also known as Xun Zhen Ren (true man, immortal, or saint), to treat ghost possession, or psychiatric disorders.

 

Ghost points correspond to the 13 methods of longevity or martial art forms (relating to the sum of the 8 directions of ba gua, or 8 spiritual vessels, and 5 subtle elements, or spiritual resources of the 5 viscera).

 

The ordered number designated for each ghost point tells a story (the fire phasing process), from the birth of GV26-renzhong to the resurrection of zhenzhongfeng

 

The seed ghost herbs provide the patient with fundamentally condensed procreative energy, or  precision power. Most of the herbs have parasitic indications. Parasites measure our degree of health, our ability to absorb nutrients, and/or even past-life syndromes that we brought with us to this life. Parasites represent the undead leeches, the spectres, that suck the life, suck the experiences from us.

 

Treatment:

The ghost point exorcism is a ceremony designed to synergistically return the prana body back to a balanced, undistorted state. Traditionally, treatment consists of only one ghost point and one herbal seed per treatment. These two factors contribute to the exorcism's powerful intent.

 

Because ghosts are moving, point selection and treatment timing are essential. The treatment is not logical but intuitive: the fangshih (master of method) must get into a trance (by simultaneously denying true non-existence and marvelous existence in order to transcend them both) to locate and expel (directing it to an exit left open) the ghost.

¤      Location: Ghosts hide in deep recesses and therefore are hard to find. By matching ghost point indications with the patient's symptoms, clues can be discovered to the location of the ghost. Ghost point palpation measures the patient's longevity, and thus locates the ghost.

¤      Timing (expelling): Following the husband-wife law, treat the right side (wife) first with females and the left side (husband) with males. According to the nature of the prana distortion (deficiency/excess), follow the lunar calendar to plan the treatment time: tonify on odd (yang) numbered days, and sedate or cleanse on even (yin) number days. The nature of the manipulation directs the movement of the ghost against or with the flow of the meridian.

 

The Song of the Thirteen Ghost Points by Xun Zhen Ren:

If the 100 devil prana acts violently and resides, they turn into various types of diseases which can best be treated by the 13 ghost points.

 

Before doing acupuncture you have to know the locations (ghost palace) of the ghost points exactly and if you don’t believe the action of the ghost point, don’t try treating.

 

Insert the needle one by one from the head. Start from the left side for men and right side for women.

 

The first point is GV26- renzhong, which is called ghost court. Insert the needle from the left inferior side and take out the needle to the right.

 

The second point is under the nail of the thumb, which is called ghost belief. Insert the needle to the depth of 3 fen (1/3 cun).

 

The third point is under the nail of the big toe that is called the ghost spirit. Insert the needle to the depth of 2 fen.

 

The fourth point in P7- daling is called ghost mind. Insert the needle 5 fen.

 

The fifth point in UB62- shenmai is called ghost road. Insert a fire needle 3 fen.

 

The sixth point is above UB11- dazhu, which is called ghost pillow and the ghost exists 1 cun inside the hairline.

 

The seventh point is S6- jiache. Insert the needle in the direction towards the area under the ear to the depth 5 fen. The needle needs to be warm because the ghost is called wooden bed.

 

The eighth point in CV24- chengjiang is called ghost market, or gathering place. Insert the needle from the right as the man of virtue and take out the needle to the left.

 

The ninth point in P8- laogong is called superior ghost barrack.

 

The tenth point in GV23- shangxing is called ghost shrine.

 

The eleventh point in CV1- huiyin is called ghost chest and indicates the head of the jade-gate for a woman. This point needs to be closed (pucker, contraction) up to 3 times instead of needling.

 

The twelfth point in LI11- quchi is called ghost subject, or majesty’s servant. Use the fire needled-knife.

 

The thirteenth point is the head (root) of the tongue, which is called ghost seal (or paper envelope).

 

Before inserting the needle, make the point free flowing of the prana with a gentle hand touch.

When you treat the patient with ghost points needle both sides simultaneously.

At first, understanding the ghost points is the solution of the treatment.

If you follow the instructions of the 13 ghost point song, the mad and rebellious ghosts should be expelled out.

 

Locus: varies

 

Functions:

¤      Exorcise ghosts

¤      Treat illness in late stages (mental disorders, seizures)

 

¤      Clears obstruction

¤      Dispels wind (neurological problems)

¤      Calms spirit

¤      Expels parasites

¤      Boosts immune system

¤      Promotes balance

¤      Revives consciousness

¤      Treats cancer

¤      Relieves toxicity

 

Characteristics:

¤      Knock-out points or striking areas

¤      Mechanisms in internal alchemy (neidan)

¤      Can be tied into any treatment point prescription

 

GHOST MERIDIAN OF XUN ZHEN REN (Sun Si Miao)

#

Alchemical Phase

Trigram

Point

Herb (seed)

M/V

Image

 

1

£ Rasa

Dui

GV26-renzhong

shi jun zi

GV

Source: birth; sublimation of rasa into prana; recognition of initial moment of awareness; spark of eternal yang

2

 

 

Prana

 

L11-shaoshang

ku lian zi

L

UW

Yin soul (po): earth ascends to thumb

3

 

Sp1-yinbai

bing lang zi

Lv

LW

Yang soul (hun): heaven descends to big toe

4

 

P7-daling

nan gua zi

H

MW

Shen (immortal spirit): prana sublimates into shen

5

Kan

UB62-shenmai

man rasa zi

YgH

Expanded shen: all spiritual vessels

6

 

UB60-kunlun (brain)

ya dan zi

K

Zhi (will power): projecting the 5 viscera as the 5 mountains

GV16- fengfu (brainstem)

Ancestors: memory area of brain relating to K

7

¤

 

S6-jiache

pranan jiao

Sp

Yi (intent): to generate saliva for immortality pill (yu jiang: jade nectar)

8

 

 

Shen

Li

CV24-chengjiang

ba zi, zi zi

CV

Immortality pill: forming and swallowing immortality pill for longevity; sublimation of prana into shen (yu jiang: jade nectar)

9

Ken

P8-laogong

ban bian lian zi

YnL

Plum Blossom Hand: healing gate

10

Chen

GV23-shangxing

xi xin zi

YgL

7 Dipper Stars: wisdom

11

Chien

CV1-huiyin

pranaan jin zi

PV

Essence (rasa): consistent preservation and sublimation of rasa

12

Sun

LI11-quchi

wu zhu yu zi

G

Protection (wei)

13

¡ Hundun

Kun

zhenzhongfeng

huang yao zi

YnH

Rebirth: resurrection; shen returns to void

Note: The columns above, ‘Alchemical Phase,’ ‘Meridian/Vessel,’ and ‘Image,’ are a speculative self study based upon the ghost point channel, channel and point function and indication, and alchemical image association. The trigram follows the designation described in ‘8 Confluent Points’ section.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

POINT AND SEED COMPARRISON

POINT CHARACTERISTICS

SEED CHARATERISTICS

Point Name:

English Translation

GHOST CAVITY

[Insertion/Locus/Depth]

Integrity

Functions: Indications

Medical

Alchemical

Martial

Seed: (mm page)

Latin name

English name

Properties

CHannels entered

Functions: Indications

GV26- shui gou

(water trough)

 

ren zhong

(human center)

[nose receives from heaven; mouth receives from earth]

 

gate of coming in

GHOST COURT

gui gong

(ghost palace)

gui ke ting

(ghost reception)

gui shi

(ghost market)

 

[pinch philtrum and insert horizontally 3f from left and withdraw at right]

 

Ä LI, S

1)       Revives consciousness, calms shen, clears brain, restores collapsed yang: wind-stroke, seizures, shock, heat-stroke, fainting

2)       Strengthens lumbar spine: acute sprain of lower back (spine pain), muscular tetany

3)       Regulates GV

4)       TX reproductive or sexual disorders

5)       Transforms H phlegm: chest pain, palpitations, hysteria, depression

6)       Clears heat, dispels wind: eye muscle twitching, lockjaw, toothache

7)       Clears nose

 

Harmonizes heaven (descending) and earth (ascending): initiates descent of hun (true lead) and ascent of po (true mercury); represents an individuals rebirth capabilities or procreative potential; relates to CV1; [head of the dragon (spine); where tongue (dragon) connects during inhalation in order to guide prana up and promote saliva generation; exiting junction of GV and CV]; represents UW

 

Target: knockout point

shi jun zi (p433)

quisqualis indica

rangoon creeper fruit seed

envoy seed

 

P: sweet, warm

CH: S, Sp

Cleans out toxins: parasites, worms, food poisoning

L11- shao shang

(lesser metal’s note;

young merchant)

 

GHOST BELIEF

gui xin

(ghost sincerity)

 

[insert 3f under thumb nail]

 

JW, W

root

1)       Disperses and descends L prana, clears L fire, heat, and summer-heat, dispels wind-heat: diabetes (UW), febrile diseases, asthma, pneumonia, cough, vomiting from summer heat, epistaxis, chest pain w/ excess sweating

2)       Moistens throat: tonsillitis, mumps, throat pain, dryness, redness, swelling

3)       Revives consciousness, opens orifices, calms shen, restores collapsed yang: wind-stroke, seizures, heatstroke, hysteria, coma, delirium, disorientation

4)       Local: finger pain and contracture

 

Residence for the po yin-soul (true mercury) which enters heaven from earth: relates to center of brain in palmistry; connects w/P8 in sitting meditation; focuses yi; represents the heaven sphere

 

Target: thumb is weakest point in a grab

ku lian zi (p434)

melia azidarach

toosendan,

melia seed

 

P: bitter, cold, toxic

CH: L, Lv, Sp, S

Clears serious skin diseases: rash, boils, skin parasites, infections

Sp1- yin bai

(hidden clarity/white)

 

GHOST SPIRIT

gui lei

(ghost pile)

gui yan

(ghost eye)

 

[insert 2f under big toe nail]

 

JW, Wd

[e]

 Origin

Taiyin-Gen

1)       Strengthens Sp (yang), S, LI, SI, facilitates blood flow: childhood convulsions, poor appetite, borborygmus, abdominal edema, obesity, prolonged menstruation, nausea, gastritis, stagnant blood in intestines, abdominal distention, chest and epigastric fullness or pain, sudden diarrhea

2)       Expels parasites and worms

3)       Contains blood: epistaxis, abnormal uterine bleeding, blood in urine or stool (Sp ¯)

4)       Calms shen, clears brain: mania, depression, melancholia, convulsions, dream-disturbed sleep, insomnia

 

Residence for the hun yang-soul (true lead) which enters earth from heaven: highest point on leg/foot when sitting in full lotus; focuses yi; represents the earth sphere

 

Stance: extension of root when striking w/palm

bing lang zi (p438)

areca catechu

betel nut

 

P: bitter, acrid, warm

CH: LI, S, Sp

Kills intestinal parasites

Clears intestinal obstruction

P7- da ling

(big mound)

 

GHOST MIND

gui xin

(ghost heart)

 

[insert 5f into P7]

 

Y

SS, E, sed, son

1)       Calms shen, clears brain: panic, depression (relationship breakups), anxiety, mania

2)       Regulates H (prana), expands and relaxes chest, clears H fire: tonsillitis, tongue root pain, palpitations (fright)

3)       Clears throat blockages: asphyxiation

4)       Regulates S, clears heat, cools heat in blood: appendicitis, gastritis, dyspepsia, vomiting, scabies, eczema, acne, conjunctivitis

5)     Local: carpal tunnel syndrome

 

Unifies hun and po w/shen in the heart while on their passage to one another: rasa  healing gate; represents the human sphere

 

Striking area: palm strike, block

nan gua zi (p441)

cucurbita moschata

pumpkin seed

 

P: sweet, neutral

CH: LI, SI, S

Calms ascending Lv fire affecting the spirit

Kills intestinal worms

Moistens intestines

Treats postpartum swelling in hands and feet

UB62- shen mai

(extended meridian;

spirit path)

 

GHOST ROAD

gui lu

(ghost road)

 

[insert fire needle 3f/5f into depression inferior the external malleolus]

 

C YgH; coupled w/GV- (SI3)

Ä YgH

1)       Opens YgH: chronic backache, meningitis, fatigue

2)       Relaxes sinews: outer leg tightness

3)       Benefits eyes: glaucoma, swollen eyes

4)       Calms and stretches shen: insanity, depression, disorientation, insomnia (-UB62, +K6)

5)       Dispels interior wind: HA, neck stiffness and pain, seizures, epilepsy, hemiplegia, nasal congestion, tinnitus, uterine spasms, voice loss (stroke), dizziness

6)       Clears 8 spiritual channels

7)       Balances interior excess w/exterior deficiency: false heat inside, deficient outside

 

Expands spirit, clears mind: shen begins journey; sprouts from the first celestial branch to receive heaven

 

Striking area: kicking w/blade (dragon whipping tail)

man rasa zi (p44)

vitex rotundifolia

vitex fruit seed

 

P: bitter, acrid, cool

CH: UB, Lv, S

Clears wind and heat

Brightens eyes and head

UB60- kun lun

(brain; Kunlun mountains)

 

GHOST PILLOW

 

[insert 5f into UB60]

 

JR, F

1)       Strengthens back: chronic low back ache

2)       Relaxes sinews: back, gluteal, sacral, ankle, and heel pain, stiffness, sciatica

3)       Dispels wind: HA (occipital; K¯), vertigo, neck and shoulder pain, seizures

4)       Clears internal heat (UB): burning dysuria, tidal fever

5)       Invigorates blood: dysmenorrhea (w/dark clots)

6)       Balances interior excess w/exterior deficiency

7)       Drains excess water: edema

8)       Expedites labor: lochioschesis

 

Disciplines zhi (will) to root shen during noble pursuits: regulates the strength of the root through settling the body weight; represents the elemental generating source of the 5 viscera, (the Kunlun mountains, the highest place on earth, is the final earthly projection of the viscera to heaven before the viscera become the planets; considered the Western Paradise of the immortals; axis mundi, or center of world)

 

Stance/Footwork: relating to the use of the heel for grounding stances, stepping, springing, sweeping, and kicking

ya dan zi (p97)

brucca javanica

bruccea

 

P: bitter, cold, toxic

CH: LI, Lv

Clears toxins: snakebites, centipedes, insect bites, rabies, diarrhea due to food poisoning, hemorrhoids

Breaks up tumors: CX, warts (excess water)

GV16- feng fu (actual)

(wind palace; jade pillow)

 

GHOST PILLOW

gui xue

(ghost hole)

gui lin

(ghost forest)

gui zhen

(ghost pillow)

 

[insert 2f