Meridians, Bhāvas and the Kālapuruṣa

— a Common Model with Case Study and Applications

 Abstract

The 12 main meridians of Chinese (or Oriental) medicine appear to correlate to both the rāśis of the natural zodiac and the bhāvas of any chart. The degree of relation varies for a given chart: sometimes the map to rāśi (independent of house) matters most, other times it is the bhāva position that counts and sometimes both mappings have relevance. Despite this partial ambiguity, there appears to be a strong link in some way for practically all charts that have been investigated to date. Current research is limited to clinical cases over the last four years which involved both a Jyotiṣa consultation and treatment with Oriental medicine (on the order of 40 cases). The lion’s share of credit for these results must go to the three traditions involved—Jyotiṣa, Āyurveda and Chinese Medicine (née Daoism).

Introduction

Jyotiṣa (Vedic astrology) covers a lot of ground. This ancient Indian wisdom considers and explains an immense span of experience. Why? Life runs rife in all manner of direction. So, a model for Life, Itself, must follow in humble pursuit here and there and all over the lands and skies. Fortunately, the essence of this profound view can be applied practically to complement traditional eastern medical approaches such as Āyurveda and Chinese Medicine (CM).

The mapping between Jyotiṣa and Āyurveda has been widely explored and has been the focus of many talks, workshops and presentations. The mapping between Jyotiṣa and Oriental (Chinese) medicine, in contrast, has hardly been addressed. This is natural, for each of the aforementioned disciplines is worthy of a lifetime’s study in and of itself. Who’s got time to study two such disciplines extensively?

The current case studies are a modest beginning toward finding common ground between the great traditional Indian and Chinese approaches to health and life. Let’s get started.

Time—a common model

These ancient bodies of knowledge, at the least, provide analog models for nature which still in some ways cut deeper to reality than all the digital might of modern understanding. In short, digital models now have much more power and detail than analog models but digital is still digital. That is, it’s an approximation—something good enough to get the job done—but something which can miss the essential message or heart of a process.

For example, the currently emerging model in physics, gets the moniker “unified physics” since it ties together the reigning quantum (very small) and cosmic (very large) models into one package deal. What’s the link missed by great thinkers for the last handful of decades? It’s space. And seemingly empty space has an incredible well of power embedded within. It’s the real juice of life—and not the material world. This is an ancient assertion of many esoteric traditions, including Jyotiṣa. That is, the energy and consciousness of life (and Life) reside down in the quantum basement of reality. If you haven’t heard about this new theory, you should check it out as this is history in the making and finally supports what you have been believing for so long. (You can search for: Nassim Haramein and/or Resonance Science Foundation.) The point here, though, is that this is still a digital model and so, at present, misses a lot of the higher dimensional aspects of Vedic astrology and other occult approaches.

In contrast, a sound analog model, such as Āyurveda, can help one handle the ordinary challenges of life but also teach one how to link into the deeper resonances of nature. For instance, this tradition posits that health surely follows when you live according to three sattvic principles: align actions with time (Surya), make proper use of your intelligence (Guru) and find balance in relation to the senses (Chandra). CM, which is essentially the practical base and first leg of Daoism (Chinese yoga), entirely agrees with this formula.

Consider time: An Āyurvedic physician would counsel one to align with the changes inherent in time—such as the seasons—and embodied in the sattvic guise of Surya Dev (the Sun and its transits each day). A Daoist (or equivalently, CM doctor) would say that health ensues when one harmonizes with the Dao (nature or Nature, if you prefer). Basically, both traditions convey the same important message.

So, time is one theme you might consider when looking for common ground between Jyotiṣa and Chinese medicine. Let’s take a look.

For East and North Indian charts (and western charts), the Sun moves clockwise around the chart in response to the Earth’s daily rotation. (The lagna [eastern horizon] moves counterclockwise once around the chart each day which makes the most notable object in the sky, Surya, appear to rise and set relative to the horizon.)  In contrast, the grahas (including the Sun) slowly move counterclockwise around the chart as part of their yearly movement through the zodiac. Hence, if you looked at a praśna chart (chart for the current time) several times throughout the day, you would see that Surya rises and sets as indicated in the diagram below:

What is the related idea in Chinese medicine? Something remarkably similar: a clock of 12 meridians that mimics the Sun’s daily movement. We will get to the details in a moment but for now here’s the direction for the CM model:

The difference, as you can see, is the direction taken for Surya’s daily jaunt across the sky. There are only two options anyway: either both models move in the same direction or they move in opposite directions. So, maybe the contrast here is not such a big deal. In fact, it isn’t and generally reflects two views of the same phenomenon but from different vantages. Remember the story about the three blind men and the elephant? Something like that: both traditions have part of the puzzle right.

The gist of this? A Jyotiṣa chart is an analog model for nature and so is the meridian clock. Since it is clear that Jyotiṣa archetypes closely relate to Āyurveda concepts (for instance, tattvas and grahas map to doṣas) and given that Chinese medicine and Āyurveda are modeling the same processes (disease and health) and using similar techniques for treatment, then surely Jyotiṣa must also relate to acupuncture—with its meridians—and the rest of Chinese medicine (CM).

In light of unified physics, this is certainly so, as all three of these paradigms are modeling the SAME physical construct and dynamic. In unified physics, one models the fundamental structure of nature as a hologram of hierarchically related toruses—much as fractals are embedded within themselves in an infinite recursion from the very large to the very small. The upshot? Jyotiṣa and CM are both modeling the same process. Geometrically, the fundamental unit of all nature can be thought of as a sphere surrounded by 12 other spheres that are as closely-packed to it as possible. Notice the number 12? Ring a bell? 12 constellations and 12 meridians?

Meridian Clock—twelve meridians make up a day

 The above chart shows the meridian (channel) sequence and related time periods. This flow mimics the Sun’s passage through the sky and directly marks which channel has the maximum qi (energy) at which time. For instance, the Spleen (SP) channel has maximum energy between 9 and 11 am. It serves as a steward for the body’s vitality and available energy reserves during this time period.

 Useful as a therapeutic maneuver (invoke the maximum qi), this correspondence also leads to a plethora of other valuable insights. As an instance, what do you think would be happening across the street, on the opposite side of the circle, during the 9 – 11 am frame when the Spleen channel has maximum activity? If you guessed that the energy there would be low, congratulations! You’re right. And, if you weren’t sure, that’s fine too. Now you know.

The meridians act like a connected grid of pipes. There’s a total amount of qi in the entire grid but it’s like the tides: some parts have less qi (lower tide) and some parts have more qi (higher tide). High tide (the place of maximum qi) travels through the grid according to the meridian clock.

In acupuncture, treatment of a problem often involves needling both the problem meridian but also directly opposite it. For instance, part of the fix for a tummy disturbance might include needles for the Spleen meridian (the problem) and the Triple Burner meridian (across the street). Sound familiar? This echoes a key principle of analysis and remedy in Jyotiṣa: consider what’s happening seven houses away from the locus of interest.

A simple example: for any rāśi chart, the native’s “vehicle” (means to achieve life goals) is the seventh bhāva. This follows since vāyu (wind, movement) is the tattva for Tulā, the seventh house lord, of the natural zodiac (“God’s view”). Likewise, for any ārūḍha lagna, its seventh house stands as the path and provides the key to achieving the native’s goals.

To this step, then, there are 12 constellations (Jyotiṣa) and 12 meridians (CM) on the table. Both groupings model the Sun’s movement in some way. Sort of suggests that there might be a relation here somewhere, huh? You would be quite right for thinking so!

Sandhis and Circuits—twelve becomes three groups of four each

So, let’s move on for a moment before deciding how to knit these two solar patterns. When matching analog models, you’re looking for big, obvious—even glaring—features since these often are more likely related to deep processes of nature. You might think of digital models as “left-brained” which makes them logical and accurate but often living on the surface level of a phenomenon and not fully getting to the “heart” of its meaning. In contrast, analog models are “right-brained” and so more tuned to emotions and deeper aspects. They can miss some (or a lot) of details but still come away with the prize—tapping into the wholistic and “deeper” processes involved.

Given this, what else is glaring about a Vedic astrology chart? Well, how about 12 constellations but 12 fashioned into three groups of four each. This corresponds to the sandhis (junctions) between Pisces and Aries, Cancer and Leo, and Scorpio and Sagittarius. Is there something similar in CM?  You bet. As explained above, the 12 meridians relate to what could be taken as a wave of energy that passes through the body in response to the Sun’s daily movement.

Now, it turns out that the meridian clock fashions into three blocks of time—of four meridians each. Each block finds multiple applications in CM and Daoism from everyday medical applications to advanced yogic theory and practice. Let’s consider one way this may relate to Āyurveda and Āyurjyotiṣa.

Meridian Circuits—front, back and middle regions of the body

The above chart sequesters the meridians into three groups labeled Spleen (3 – 11 am), Kidney (11 am – 7 pm) and Liver (7 pm – 3 am). Each such grouping of four sequential meridians is called a circuit. In CM, each circuit also relates to a particular third of the body. There are two ways to dice the terrain: either from front to middle to back; or, from upper to middle to lower (called the three burners). Circuits relate to both these maps. Consider front to back first.

If you look at someone from the side, her or his front third (imagine a line from top to bottom separating this part) would relate to the Spleen circuit. In CM, the day begins at 3 am so this set of four channels captures the maximum energy of the day and enjoys top honors as the premier center of health. This front section especially relates to the internal organs. Here are the key concepts for this circuit:

Following on, the next part of the day belongs to the Kidney circuit and relates to the back third. This circuit has the least energy but important functions such as circulation, lymph flow and deeper aspects of health (genetics, hormone regulation). This region can seem innocuous but really it alone offers the bridge from personal interests to higher values and the potential for spiritual growth. Not surprisingly, as you will discover shortly, the Kidney circuit includes the fifth house (mantra, spiritual knowledge, discernment) which can channel the ordinary mind (lagna) toward the ninth house (dharma, good fortune, spiritual teacher). Here’s the schema:

Finally, the middle slice of the body corresponds to late night and very early morning. Obviously inside the torso, this area also includes the flanks and sides of the trunk and all limbs. Therefore, “inside” gets ruled by the Liver circuit which reigns as the great manager in the sky and controls bodily functions across the spectrum from physical (posture, structural integrity) to physiological (particularly, the nervous system) to occult (the Ethereal soul, or astral body).

 Because of its involvement in physiological regulation, the Liver (or its outer manifestation, the Gall Bladder) often finds itself central to—or at least, involved with—ANY ADDICTION. Alcohol abuse takes first place but all addictions (physical, emotional, mental and spiritual) reflect through here. The paramount ideas:

Meridian Circuits and the Doṣas—upper, middle and lower regions of the body

Circuits also have an affinity for particular vertical regions of the body. In Chinese medicine, the body consists of three such parts: upper burner (diaphragm up), middle burner (diaphragm to navel) and lower burner (navel down). This provides a clean link into the Āyurvedic model which places its three doṣas neatly in between akasha (chakra 5) and prithvi (chakra 1) tattvas. Since tattvas relate to chakras in yogic theory and chakras, in turn, have well-defined positions, the correspondence is straight-forward: Kapha (chakras 1 and 2 [some say just 2]) goes with the lower burner; Pitta (chakra 3) goes with the middle burner; and Vāta (chakra 4) goes with the upper burner. The foregoing chart on meridian circuits lucidly conveyed this accordance.

An exemplar: Āyurveda staunchly places the crux of health with the digestive system. In fact, it seats the three doṣas there (Vāta — large intestines; Pitta — small intestines; Kapha — stomach). Simply put: without agni (digestive fire) nothing much good can happen. CM agrees whole-heartedly, and while, over the centuries various Chinese theorists have posited one or another of the meridian circuits as the most important, the placement of the Spleen circuit (the digestive system) with bhāvas 1 through 4 clinches the deal in favor of the middle burner and Spleen. Why?

Think about your Jyotiṣa fundamentals for a second: there’s nothing more important than health (lagna) and after that, the most important thing is to have a powerful (useful) yoga (combination of planets) working for you. Otherwise, it’s all for naught. A catchy slogan—often associated with Calvin Coolidge, 30th President of the United States—sagely opines:

Restating this in terms of Jyotish wisdom, gives something more workable; something you can sink your teeth into and get going with; something that will make a difference in your life:

Nothing in this world can take the place of the POWER of an EFFECTIVE YOGA (that is, a useful relation between planets). Talent will not; nothing is more common than unsuccessful men with talent. Genius will not; unrewarded genius is almost a proverb. Education will not; the world is full of educated derelicts. Successfully working WITH an EFFECTIVE YOGA (that is, knowing what it is and knowing how to utilize it via qigong and yoga) alone is omnipotent. Got the idea? Alright!

Śloka 17 of chapter 41 on Rāja yogas from BPHS says it all: “Śubha [benefics] in lagna, 2nd, 4th and malefics in 3rd bhāva generates rājayoga or equivalent.” This combination is called a Bhāva Yoga and provides quintessential insight into the nature of life in this world: to succeed—in anything—requires health, intelligence (lagna), financial and social resources (2nd house), the capacity and willingness to follow through on a goal even if it means bending the rules on occasion—this is Calvin Coolidge’s “persistence” in the above quote and reflects the fact that the ordinary world is full of challenges and tamasic influences which simply cannot be wished away with a good heart and kind intent (unless you’re Gandhi or one of his ilk). So, the 3rd house benefits from a malefic there which gives the native some willingness to fight for what’s right. Finally, the fourth house ensures happiness and good character. What a prescription—and realistic philosophy!

In Daoism and many other esoteric traditions, one can only really walk a spiritual path if one has attended to whatever worldly duties one has first. To do that, a person needs to succeed on the worldly level first and then keep the momentum going into the spiritual dimension. This accords with the Hindu notion of Āśrama (stages of life): the first half of life is for worldly duties and the last half gradually turns the locus of action toward the Divine. Hence, CM and Daoism accord with Āyurveda and Hinduism: The Spleen circuit (equivalently, the first four houses of any rāśi chart) is the true center of the universe for an individual and deserves the most support regardless of whatever aims and goals a person may regale.

Wrapping up the Mapping—linking time, groupings and theme

The earlier tables give the complete mapping between meridians and rāśis and bhāvas. To recap: so far there are two models, each with 12 items grouped into 3 bunches of 4; both models reference the Sun’s daily movement. So, to link the models, just try various overlays until you find one that has a sandhi/meridian junction match which makes sense. Also, from the earlier exploration, the directions of solar movement ought to be opposite. What’s needed now is some common theme. That is, find a rāśi and meridian which overlap and talk about the same theme. Further, they should agree on some of the theme’s details. 

Where to look? The Kālapuruṣa (body mapped from head to toe corresponding to constellations from Aries to Pisces) would be one reasonable place to look since it corresponds to the natural zodiac (a more fundamental view of things). Meridians although mostly applied within CM for everyday complaints, also appear to stem from a very deep model via the ancient Chinese classic, the Yi Jing.

Kālapuruṣa translates as “cosmic being” and in the Vāmana Purāna, a story is told about Shiva in which he grows to fill the heavens. The narration relates each body region from head to foot to the sequence of rāśis from Meṣa to Mīna.

Now, of all body organs and regions, what do you think might be the most important? Today, for sure, the winning nod would be to the head (that is, brain). But hop back a thousand years or two for a moment. With that mindset (no neurosurgery then), what’s most important? If you guessed the heart, you’d be right.

In Jyotiṣa, the Sun and midday are pretty much near the top of the heap. Jupiter is good for sure—luck and wisdom are not to be sneezed at; yes, the Moon is what everyone craves—who doesn’t want to be happy and have some measure of health? But staying alive? Sun, it is (read: heart, circulation and overall vitality).

Chinese doctors in ages past thought the same way. In Daoist (Chinese yoga) and CM thinking, the Sun (fire) has pride of place and is situated at the top of another yearly clock (not the meridian clock discussed here but the second most important model they have which relates to the seasons). Therefore, much as midday and the midheaven of the Jyotiṣa chart garners special reverence, in CM, the Sun and midheaven also stand as top dog. After all, where’s Abhijit nakshatra?

In Jyotiṣa, the Sun and heart reflect each other—they jibe. Which house corresponds to the heart? Historically, folks have had various ideas: the Vāmana Purāna author said the fifth bhāva; Varāhamihira said the four bhāva; Dr. K.S. Charak, in his classic book, Essentials of Medical Astrology, says the fifth bhāva; and other pandits hazard this way and that but the heart is to be found somewhere in the general region of the fourth or fifth bhāva by all accounts. Consequently, here’s the plan: align one of the Jyotiṣa chart sandhis with one of the meridian clock junctures AND, at the same time, align the fourth or fifth house to the CM notion of “heart.” What’s that? Yes, the heart meridian.

Consulting the preceding table for the posterior circuit shows that there is a clean—perfect, in fact—fit. Here’s the mapping again but from a chart perspective:

What does this show? The flow of time for Jyotiṣa (east and north Indian charts; it’s reversed for south Indian charts) here is clockwise but the flow for the meridians is counter-clockwise. The rāśi sandhis DO align with the meridian junctures and the heart meridian DOES align with Siṃha, fifth bhāva of the natural zodiac. All three criteria are met. Note: there is a 3-hour phase shift since the eastern horizon (nominally taking 6 am as sunrise) starts at 6 am and proceeds clockwise for Jyotiṣa, whereas, it starts at 3 am and proceeds counter-clockwise for Chinese medicine.

Since any rāśi as lagna still results in the SAME house interpretations as for the natural zodiac, this portrayal also applies for any D-1 chart. This means, that two factors need to be considered for most rāśi charts: the meridian for a given sign and also the meridian for a given house. And vice versa, if the meridian is given then there are often two factors to consider. The following example reveals how this works in practice.

Case Study—Client presentation and Jyotish analysis

Since Jyotiṣa models life in all directions, this meridian to house (and constellation) relation can be applied for supporting a person in all life areas but here, let’s consider a medical example:

The client, Alexa (a fictitious name), has interest in the spiritual side of life (D1: Ke in lagna, Gu AK; D9: Ke strong and conjunct Sy which is in its own sign and has dig bala; this location also signifies the Ishta Devata). However, there are long-term difficulties with relations and some tendencies to addiction. She has a basically healthy lifestyle (very powerful Sy in D9 tends to save native from darker forces) and an upbeat attitude despite all adversities (all the “good planets” are outer [houses 7 – 12] in D9 and very well placed so they save the native from native’s own bad habits—in D9, most tamasic planets are inner [below the lagna – seventh house axis] and so related to the self (and habits).

The rashi chart 8th bhāva suggests that there were or are chronic problems between father (Sy, Bu as PiK), mother (Sh at MK) and the native (8th bhāva relates to her health and tendencies to “buck the authorities” [8B is 12 houses from the ninth bhāva of dharma, father and usually wise authority]. And, in fact, her history involved a mom who was depressed and emotionally unavailable along with a father (mister moneybags) who did not display much individuality the entire way through but especially late in his life. Alexa had terrible difficulties especially with caring for her father towards the end of his life. She is now past this episode which suggests that the ninth house and on are starting to gain precedence (travel around the chart [here, clockwise] correlates with the stages of life).

The problems to solve? First, drinking too much despite an overall healthy lifestyle. And second, being emotionally isolated with few friends: the client is just gradually coming out of prolonged dissociation due to a very traumatic long-term marriage (Ch in seventh house along with MKS Ma and dig bala Ra deeply at war) and a follow-on lukewarm relation that dissipated into difficulties and yet another traumatic ending.

There’s more, of course but what would you recommend for remedies? Lifestyle recommendations were made but she has not followed through with them despite ongoing support, treatment and encouragement. What to do?

I’m sure, given your experience and interest in advanced trainings, that you have some awesome suggestions. No doubt. However, what’s the meridian mapping got to say? It’s worth checking—even if just to provide contrast to your learned insights and fixes.

Here’s the suggested main procedure to use for crafting remedies and other solutions:

1.     Use Jyotiṣa to identify the one or two main bhāvas (and related rāśis) that underlie the problem

2.     Use CM or the three meridian tables (one for each circuit) to identify the one or two main meridians related to the problem and also, the main circuit (which may not be related to the identified meridians)

3.     Compare the identified circuit, meridians, bhāvas and rāśis. Look for an overlap of themes or strong contrast between aspects of these items

4.     Synthesize remedial measures based upon the essential features of your analysis

5.     Explain the solutions and coach the client; refer out, if needed

Please note that this is a simple procedure intended to provide a first line of therapy which nevertheless really does help and start to shift stuck patterns. Deeper knowledge of astrology and/or Chinese medicine would enhance the analysis and therapeutic effect.

Case Study—analysis and treatment using the five-step protocol

1) Her main complaint is alcohol addiction which, although not severe, is persistent. In Jyotiṣa, addiction is often related to some combination of Chandra and Rāhu. Here, Alexa has this combination twice. In the D1 chart: Chandra, Rāhu and Maṅgala conjoin in 7B (seventh bhāva). In the D9 chart: Maṅgala is conjoined Rāhu in 4B and has full aspect on Chandra in the seventh house. The related rāśis are Tulā and Kumbha, respectively.

2) From the material presented earlier on the three circuits, one would identify the middle circuit and especially the Liver (and/or Gall Bladder) as being relevant to Alexa’s excess alcohol consumption.

3) Comparing items from the first two steps shows that the Gall Bladder meridian maps to Kumbha. Since Rāhu co-lords this sign, there is a direct link between Jyotiṣa and CM for this client in regards to her chief complaint.

4) Remedies from a Jyotiṣi would address the Ma and Ra conflict in the fourth bhāva (Kumbha) of the navāṁśa chart. Known as agni-stambhana (fire-stopping) this clearly shows one aspect of the yoga—Rahu’s clever and devious ability to stop Mangala dead in his tracks. For the native, matters of the house involved are blocked from initiative and especially from completion. Here, she has this hard-nosed yoga twice. In the seventh bhāva of the rāśi chart (along with Ch [the mind and health] being there this forebodes difficulties, and even more, intractable difficulty with transforming the problematic situation. A bulls-eye for the client’s story.

However, there’s a second name, Vijāya yoga. This presages much arguing and fighting in the related houses. In particular, since these unseemly grahas occupy the fourth bhāva (home, peace, happiness) of the navāṁśa chart, Alexa will argue with herself endlessly as well as find fault with others. This makes progress overcoming addictions, such as drinking too much, a tad difficult. One traditional remedy is a powerful ten-syllable Durga mantra.

Treatment from a CM doctor would also address this pattern via acupuncture and herbs for the middle circuit especially the Liver and Gall Bladder meridians. Further, the locus of tension in 4B of the D9 chart also relates to the Spleen meridian. (Refer to the table for anterior circuit and you will see that the Spleen meridian maps to the fourth house and sign of Karkaṭa. Thus, issues with the fourth house suggest there may be problems or stress in the Spleen.)

And, this is the case. In CM, the pattern of Liver and Spleen stress typically relates to:

1.     Digestive issues (physical level)

2.     Addictions (especially alcohol) and anxiety (emotional level)

3.     Finding direction in life, making decisions (mental level)

4. Major trauma leading to a shutdown in aspects of a person’s life (spiritual level)

As mentioned earlier, Alexa is fairly healthy physically but there ARE mild digestive issues. So, the prescribed herbs would help mend this while also shifting stuck patterns at the other levels (emotional, mental, spiritual).

5 The fifth step is self-evident and depends upon a therapist’s background. Even so, it’s worth remembering that many times a more thorough cure ensues when multiple aspects of a condition are recognized and treated. Hence, referring out for some of the treatment does make good sense, at times. To sum up, let’s consider what you can do with the information presented here.

Treatment Options for a Jyotiṣi

Even without too much knowledge about Chinese medicine, a Jyotiṣi can entertain several useful options.

1.     First, treat with traditional remedies and, if needed, also refer to an acupuncture physician or other health professional who understands the basics of CM theory. The referral could simply state something like: “major stress related to Gall Bladder and Spleen.”

2.     How else could an astrologer make use of this info? If you know some qigong or taiji quan or similar metaphysical practice based on meridians (yin yoga, Reiki, etc.) you could prescribe that.

3.     What if you don’t know much about other metaphysical approaches? Here’s a hint: it would be terrifically useful for you to learn a little in this area. My research seems to suggest that just offering up some dainties like lifestyle change, puja and a mantra may not be enough.

This squares with many innovative new therapies, such as energy medicine and energy psychology, that are making use of treatments that include some means of adjusting the meridians. Essentially, ANY stress (great or small) gets locked into the bodymind matrix and stays there until shifted out. But part of the currency used to lock the memory/experience in place is energy itself (called qi in CM).

Get the idea? Learn a little about fixing meridians to help yourself and your clients. The best place to start is to learn some qigong (or if that’s too boring for you, try taiqi quan). Yoga as commonly practiced is physically-oriented and does NOT activate the qi (prana). Even pranayama as mostly taught does NOT activate qi sufficiently for therapeutic effects. (Advanced pranayama does but that’s in the realm of superstars.)

4.     Here’s an awesome remedy that’s right up your alley: apply basic Jyotiṣa principles but to the related meridians and acupuncture points (specific locations on the meridians). For example, if a graha needs a helping hand—say it’s weak or afflicted—what would you do? One traditional approach is to strengthen the lord of its exaltation sign. So, if Guru could use some rescue then one way to achieve this is by bolstering Chandra, the lord of Guru’s exaltation sign.

Second medical example—acupuncture points related to graha exaltations

The mapping from a chart position to a meridian position is straight-forward now that you have the general mapping between meridians and signs and houses. At the simplest level (which still works fine), just take each constellation as 30 degrees and map it proportionally to the entire length of the related meridian.

Continuing the above example to give the great sattvic planet, Guru, a boost, you first note that its exaltation sign, Karkaṭa, corresponds to the Spleen meridian. What’s the exaltation degree? Right, at 5 degrees. Now, the SP channel consists of 21 acupoints (acupuncture points). So, tongue-in-cheek, the related acupoint is about 5/30 of the way along this channel. The exact calculation, although simple, has some variability in it depending upon how one defines the boundaries between meridians.

Despite this potential for some ambiguity, the effect is very real and can be detected clearly by those who have an ability to sense qi (energy). This is an admirable skill that anyone who practices an esoteric art—such as you—should aim to learn and master. For Guru, SP 4 (the fourth point on the Spleen meridian) relates to its exaltation degree.

Bingo! Now you can strengthen a planet just by rubbing (acupressure) or adding qi (medical qigong) to an acupoint. Here’s my current working model. The points are all close to the correct location, but the exact location can vary just a little (usually less than an inch [a few centimeters]) depending upon the client and/or how the location is calculated (the formula being used).

Simply using these points, without the fine-tuning, will still garner very good results. So, at the least, you can teach your client a couple acupoints to massage as part of the remedial measures you prescribe. Try it on yourself for a while first and you will be convinced. Promise.

Here you go! You now have some amazing tools to work with: a one-to-one mapping between rashis and meridians; a way to map any degree in a chart to the related acupuncture point; a handy table of acupoints for the graha exaltation points. This should get you started. And, in fact, these tools underscore a lot of Neidan Yoga practices. The link below will get you to the first couple of pages that detail the actual techniques—and they all incorporate these ideas in one way or another. For instance, you can work to harmonize a difficult yoga between two grahas in the natal chart by regulating the related meridians and exaltation points with mantra and qi needles and expanding qi. It’s all on the table now. Just pick up what works for you and run with it. You can! All the best.