Chinese Traditional Medicine
With a history of 2000 to 3000 years, Traditional Chinese Medicine (TCM) has formed a unique system to diagnose and cure illness. The TCM approach is fundamentally different from that of Western medicine. In TCM, the understanding of the human body is based on the holistic understanding of the universe as described in Daoism, and the treatment of illness is based primarily on the diagnosis and differentiation of syndromes.
The TCM approach treats zang--fu organs as the core of the human body. Tissue and organs are connected through a network of channels and blood vessels inside human body. Qi (or Chi) acts as some kind of carrier of information that is expressed externally through jingluo system. Pathologically, a dysfunction of the zang-fu organs may be reflected on the body surface through the network, and meanwhile, diseases of body surface tissues may also affect their related zang or fu organs.
Affected zang or fu organs may also influence each other through internal connections. Traditional Chinese medicine treatment starts with the analysis of the entire system, then focuses on the correction of pathological changes through readjusting the functions of the zang-fu organs.
Evaluation of a syndrome not only includes the cause, mechanism, location, and nature of the disease, but also the confrontation between the pathogenic factor and body resistance. Treatment is not based only on the symptoms, but differentiation of syndromes. Therefore, those with an identical disease may be treated in different ways, and on the other hand, different diseases may result in the same syndrome and are treated in similar ways.
The clinical diagnosis and treatment in Traditional Chinese Medicine are mainly based on the yin-yang and five elements theories. These theories apply the phenomena and laws of nature to the study of the physiological activities and pathological changes of the human body and its interrelationships. The typical TCM therapies include acupuncture, herbal medicine, and qigong exercises.
With acupuncture, treatment is accomplished by stimulating certain areas of the external body. Herbal medicine acts on zang-fu organs internally, while qigong tries to restore the orderly information flow inside the network through the regulation of Qi. These therapies appear very different in approach yet they all share the same underlying sets of assumptions and insights in the nature of the human body and its place in the universe. Some scientists describe the treatment of diseases through herbal medication, acupuncture, and qigong as an "information therapy".
The TCM approach treats zang--fu organs as the core of the human body. Tissue and organs are connected through a network of channels and blood vessels inside human body. Qi (or Chi) acts as some kind of carrier of information that is expressed externally through jingluo system. Pathologically, a dysfunction of the zang-fu organs may be reflected on the body surface through the network, and meanwhile, diseases of body surface tissues may also affect their related zang or fu organs.
Affected zang or fu organs may also influence each other through internal connections. Traditional Chinese medicine treatment starts with the analysis of the entire system, then focuses on the correction of pathological changes through readjusting the functions of the zang-fu organs.
Evaluation of a syndrome not only includes the cause, mechanism, location, and nature of the disease, but also the confrontation between the pathogenic factor and body resistance. Treatment is not based only on the symptoms, but differentiation of syndromes. Therefore, those with an identical disease may be treated in different ways, and on the other hand, different diseases may result in the same syndrome and are treated in similar ways.
The clinical diagnosis and treatment in Traditional Chinese Medicine are mainly based on the yin-yang and five elements theories. These theories apply the phenomena and laws of nature to the study of the physiological activities and pathological changes of the human body and its interrelationships. The typical TCM therapies include acupuncture, herbal medicine, and qigong exercises.
With acupuncture, treatment is accomplished by stimulating certain areas of the external body. Herbal medicine acts on zang-fu organs internally, while qigong tries to restore the orderly information flow inside the network through the regulation of Qi. These therapies appear very different in approach yet they all share the same underlying sets of assumptions and insights in the nature of the human body and its place in the universe. Some scientists describe the treatment of diseases through herbal medication, acupuncture, and qigong as an "information therapy".
Indian Traditional Medicine
The Teaching of Indian Traditional Medicine functions through two social streams:
Classic Health Tradition ( Ayurveda, Siddha and Amchi)
Oral Health Tradition (Folk and Tribal)
One view of the early history of ayurveda asserts that around 1500 BC, ayurveda's fundamental and applied principles got organized and enunciated. In this historical construction, Ayurveda traces its origins to the Vedas, Atharvaveda in particular, and is connected to Hindu religion. Atharvaveda (one of the four most ancient books of Indian knowledge, wisdom and culture) contains 114 hymns or formulations for the treatment of diseases.
Ayurveda originated in and developed from these hymns. In this sense, ayurveda is considered by some to have divine origin. Indian medicine has a long history, and is one of the oldest organised systems of medicine. Its earliest concepts are set out in the sacred writings called the Vedas, especially in the metrical passages of the Atharvaveda, which may possibly date as far back as the 2nd millennium BC
Classic Health Tradition (Ayurveda, Siddha and Amchi)
- Classic health traditions have developed from Vedic/classical texts and treatises like Rigveda, Yajurveda, Samaveda and Atharvaveda, Charaka Samhita (text on ancient Indian medicine), Susruta Samhita (text on ancient Indian surgery), Ashtanga Samgraha, Ashtanga Hridaya (text on ancient Indian medicine and surgery), Kashyapa Samhita (text on gynaecology and child health), and other numerous related text books in both Sanskrit and regional languages.
Oral Health Tradition (Folk and Tribal)
Ayurveda Ayurveda is not merely a system of medicine, in a broader sense it is the science of life of the universe; hence it is universally applicable. The word originates from Sanskrit; ‘Ayu’ meaning life and ‘Veda’ meaning knowledge/science pertaining to human beings thereby forming the word Ayurveda, or in the case of knowledge pertaining to plants or animals the words Vrikshayurveda and Mrugayurveda are used respectively.
Ayurveda teaches us the science of life from a micro to a macro level. Therefore Ayurveda, conceptualised with concrete fundamental theories, begins with the theory of evolution of the universe (Brahmanda) with the entire life forms (Pindanda) prevailing in it (including human beings, plants, animals and microbes etc.), supported with non living components like soil, water, minerals and metals.
According to Ayurveda, all the living and non-living things are made up of the five elementary principles (Panchamahabhutas) which are derived from the three effective principles/energies of nature (Prakruti):
- Satwa - responsible for conscious manifestation
- Rajas - responsible for the existence of energy in matter
- Tamas - responsible for resistance and stability.
The actions, interactions and transformations of the five elementary principles, which have evolved from the pre-particle state to the molecular state (Panchatanmatras) leads to their different states of equilibrium.
The objective of the science of life is to maintain the equilibrium state of the body’s elements. In short, when an imbalance takes place in the Panchabhautika character of the body and mind due to various etiological factors, the balancing state of doshas will be affected and this will be reflected on Saptadhatus and Malas. This in turn aggravates or depletes the balancing equilibrium of dosha, dhatu and mala of the body and mind and produces different kinds of disorders. The ultimate objective of treatment is to bring a person back to a balanced state. This process is termed in Ayurveda as Dhatusamyakriya. This balancing technique helps the doshas to achieve an equilibrium, therefore the selection of a drug should be based on the bhuta character of the drug. For example, if the disorder is due to Prithvi bhuta depletion, the drug prescribed must be Prithvi bhuta predominant.
Divisions of Ayurveda There are two divisions of Ayurveda: Swasthavritta and Athuravritta.
- Swasthavritta mainly deals with Swasthasya Swasrhya Rakshanam i.e. how to maintain the health of a healthy person in a positive way through prevention, promotion and correction (Table 2).
- Athuravritta deals with disease management and treatment through prevention, promotion, correction and curation. Athuravritta can involve medicine and/or surgery.
Within Ayurveda there are eight specialities:
- Kayachikitsa - internal medicine
- Kaumarabhritya - paediatrics and gynaecology
- Shalyatantra - surgery
- Shalakyatantra - ophthalmology and otorihnolaryngyology
- Grihachikitsa - psychiatry
- Agatatantra - toxicology
- Rasayanatantra - geriatrics / rejuvenation therapy
- Vajeekaranatantra - sexology / virilification
How to maintain the mental and physical health of a healthy person through
Swasthavritta Sadvritha (Mental) - Ethical Conduct
- Natural urges (urine, faeces, semen, sneezing, yawning, hunger, thirst, sleep, tears and taking deep breaths after exertion) are important and should not be suppressed or induced.
- Nithya Rasayanas, the ethical principles which rejuvenate the mental faculty should be followed.
Sadvritha (Physical) - Health Conduct
- Daily routine (Dinacharya)
- Seasonal regimens (Ritucharya)
- Exercise, yoga and meditation are important.
- Wholesome food, seasonal food and ethnic food are important and should be taken.
- Healthy sexual behaviour and sound sleep.
- Panchakarma (techniques adopted for servicing/conditioning the physical faculty/mental faculty) should be applied.
- Rasayana* should be applied in Vajeekarana.
*The aim of applying Rasayana at the right time and age is to bleach out the toxins accumulated in the cellular level so as to condition and/or service the whole body and mind. Further it accelerates the process of RASA + AYANA which is a enriching/nourishing mechanism which helps to control ageing and enhances strength and vitality.
Plants in Ayurveda The study of plant species can be traced from the age of Vedas. Plants are considered as divine in origin and were worshipped as Mother (Goddess). In the aushadi sooktha of Rigveda it is said ‘Oh! Divine plants! Always be kind to us! Pour happiness over us, you are having great power like the horse, you are the greatest destroyer of fatal diseases, you are the guardian of mankind, save and protect us from all kinds of illness’.
There are a number of plants which have been mentioned in the three main treatises of Ayurveda:
- Charaka Samhita: 1100 plant names
- Susruta Samhita: 1270 plant names
- Astanga Hridaya: 1150 plant names
The total number of plants mentioned in the above three samhitas has been estimated to be 1900, out of which 670 are common to all three texts and about 240, 370 and 240 respectively have been exclusively mentioned in the three texts.
Indian Ethnobotany Different ethnic groups of ancient lineage and the occurrence of rich biodiversity make India one of the richest countries in the world in the field of ethnobotanical knowledge. Over 53 million tribal people belonging to over 550 tribal communities coming under 227 linguistic groups inhabit the Indian subcontinent. They inhabit varied geographic climatic zones throughout the country.
Ethno-medico-botanical investigation has led to the documentation of a large number of wild plants used by tribal people for meeting their multifarious requirements. The application of most of the plants recorded are either lesser known or hitherto unknown to the outside world.
Wild Plants for Food, Medicine, Fibre, Fodder and Other Purposes Over 9500 wild species used by tribal groups for meeting their varied requirements have been recorded so far. Out of 7500 wild plant species used by these groups for medicinal purposes, about 950 have not been previously recorded and are worthy of scientific scrutiny. Of the 3900 or more wild plant species used for edible purposes (as subsidiary food/vegetables) by tribal groups, about 800 have provided new information and at least 250 of them are worthy of attention because of their potential to be developed as alternative food sources food to meet future world needs.
Similarly, out of over 525 wild plant species used by tribal groups for making fibre and cordage, 50 have potential for commercial exploitation. Out of 400 plant species used as fodder, 100 are worth recommending for wider use and out of the 300 wild plant species used as pesticides, at least 175 show promise as safe biopesticides. Due to the revived interest worldwide, almost all the plants used as gum, resin, dye, incense and perfumes are worth investigating.
Indian Ethnomedicine Ethnomedicine denotes plants, animal products and minerals used by tribal communities of a particular region or country for medicinal purposes other than those mentioned in classical streams of the respective cultures.
Ethnomedicinal information/data is playing an important role for developing new scientifically validated and standardised drugs (both herbal and modern). In India, uses of more than 7500 plant species by different ethnic communities have been recorded so far.
The Kanis
The Kanis inhabit the forests of the Thiruvananthapuram district of Kerala in southwestern India. According to the census of India from 1991, their population is 16 181, which is approximately 1.8 percent of the total population of the district. The Kanis are traditionally a nomadic community. The traditional occupation of the Kanis, which they continue to follow to some extent, includes handicrafts such as basket making, mat making and cane works. They are also engaged in the seasonal collection of minor forest produce such as honey, bee wax and medicinal plants.
Homeopathy
Homeopathy - Like Cures Like Homeopathy, from Greek homoeo (meaning similar) and pathos (meaning suffering) is a system of medicine based on treating like with like. The same principle is widespread in mainstream medicine, the most notable examples being antidotes and vaccines.
However, Homeopathy takes this premise a step further: if my symptoms produce an effect on me similar to a tarantula's bite, then tarantula venom would be my homeopathic treatment, even though I've not actually been bitten by a tarantula.
The theory that like can be treated with like can be traced back as far Hypocrites (468 -377 BC), but it wasn't until the work of Samuel Hahnemann (1755-1843) that the theory developed into a usable practice.
Hahneman's provings consisted in giving doses of various substances to both himself and his healthy volunteers, and noting the effects in detail. For safety reasons, the substances taken were very dilute, and it is here that Hahnemann chanced upon one of the more puzzling aspects of Homeopathy. The more dilute a homeopathic medicine is, the more effective it is in treating illness.
Hahneman's work was continued by James Tyler Kent in 1877-78. Kent's interest in Homoeopathic medicine was prompted by his wife's serious illness, which failed to respond to any other form of medicine available at the time. Kent's position as Professor of Anatomy (at the American Medical College, St. Louis) placed him perfectly to observe the effects of substances in precise detail. Kent's research into Homeopathy became his life's work, and he conducted provings on some 650 materials, observing over 64,000 symptoms. Even today, Kent's is still the most widely used repertory in Homeopathy.
The repertory used in this site's remedy finder is based on Kent's, with no additions, but some changes have been necessary in order to make its use easier for the modern day layman, including plain English Terminology, and categorizing symptoms where possible.
Classical Homeopathy - Treating the Whole Person Classical Homeopathy is a holistic medicine; in other words it aims to treat the whole person. It may seem unusual to those used to allopathic (conventional) medicine, where one medicine is taken for a skin complaint, another for a headache, and yet another for sleeplessness.
If you use the remedy finder frequently, you may find that one particular remedy comes up time and time again for your complaints - however diverse they appear to be. For example, in testing the online remedy finder, on my own symptoms ranging from insomnia, headaches, to stomach complaints, Phosphor was frequently the suggested remedy. There is something in my nature, underneath any passing symptoms, which is akin to Phosphor.
A common cold, for example, is one virus which produces a myriad of effects, subtly different in different people. Different people with a cold caused by the same virus may exhibit different symptoms. It is for this reason that each case should be assessed by close and careful analysis of all the relevant symptoms.
Classical Homeopathy - Finding the Simillium The Similium is the single substance which if given to a healthy person would produce exactly the same symptoms as exhibited by the patient.
In addition to the range of symptoms which must be included in a case to find the right homeopathic remedy, precision is also important.
However, Homeopathy takes this premise a step further: if my symptoms produce an effect on me similar to a tarantula's bite, then tarantula venom would be my homeopathic treatment, even though I've not actually been bitten by a tarantula.
The theory that like can be treated with like can be traced back as far Hypocrites (468 -377 BC), but it wasn't until the work of Samuel Hahnemann (1755-1843) that the theory developed into a usable practice.
Hahneman's provings consisted in giving doses of various substances to both himself and his healthy volunteers, and noting the effects in detail. For safety reasons, the substances taken were very dilute, and it is here that Hahnemann chanced upon one of the more puzzling aspects of Homeopathy. The more dilute a homeopathic medicine is, the more effective it is in treating illness.
Hahneman's work was continued by James Tyler Kent in 1877-78. Kent's interest in Homoeopathic medicine was prompted by his wife's serious illness, which failed to respond to any other form of medicine available at the time. Kent's position as Professor of Anatomy (at the American Medical College, St. Louis) placed him perfectly to observe the effects of substances in precise detail. Kent's research into Homeopathy became his life's work, and he conducted provings on some 650 materials, observing over 64,000 symptoms. Even today, Kent's is still the most widely used repertory in Homeopathy.
The repertory used in this site's remedy finder is based on Kent's, with no additions, but some changes have been necessary in order to make its use easier for the modern day layman, including plain English Terminology, and categorizing symptoms where possible.
Classical Homeopathy - Treating the Whole Person Classical Homeopathy is a holistic medicine; in other words it aims to treat the whole person. It may seem unusual to those used to allopathic (conventional) medicine, where one medicine is taken for a skin complaint, another for a headache, and yet another for sleeplessness.
If you use the remedy finder frequently, you may find that one particular remedy comes up time and time again for your complaints - however diverse they appear to be. For example, in testing the online remedy finder, on my own symptoms ranging from insomnia, headaches, to stomach complaints, Phosphor was frequently the suggested remedy. There is something in my nature, underneath any passing symptoms, which is akin to Phosphor.
A common cold, for example, is one virus which produces a myriad of effects, subtly different in different people. Different people with a cold caused by the same virus may exhibit different symptoms. It is for this reason that each case should be assessed by close and careful analysis of all the relevant symptoms.
Classical Homeopathy - Finding the Simillium The Similium is the single substance which if given to a healthy person would produce exactly the same symptoms as exhibited by the patient.
In addition to the range of symptoms which must be included in a case to find the right homeopathic remedy, precision is also important.
Malay Traditional Medicine
“Traditional Malay medicine is a field of knowledge and practices which are indigenous to the Malay culture that cover aspects of health and healing which was practiced from generation to generations.
It is inherited through oral traditions, written forms and practices, and beliefs of the Malay race.
Basically the knowledge is divided into two aspects: the spiritual aspect, and the empirical aspect. The spiritual aspect involves all knowledge involving magic, shamanism and religious sources in aspects of treatment. This field is not easily proven and explained logically and scientifically. The empirical aspect covers area which can be researched scientifically. These aspects include usage of natural materials such as plants, animals and minerals for health and healing treatments.
Malay medicine can be defined as a cultural system based on beliefs, knowledge and practices related to the concept of well-being of life in the community as a whole (1), though basically it concerns sickness and indisposition. Like any other forms of medicine, Malay medical practice covers three main aspects, namely curing, healthcare and prevention of diseases. Malay medical practitioners or the medicine men are known in Malay terms as pawang, dukun, bomoh and tabib.
Philosophy And Principles
The Malay bomoh believes that the human body is made up of four elements: earth, air (wind), fire and water. Earth gathers in the spleen, air in the blood, fire in the bile, and water in the lungs. He also believes that diseases were inflicted by the evil spirits which were also from these four elements. Various ailments, especially those characterized by cold and dryness, such as giddiness, emerge from earth. Diseases which are characterized by heat and moisture originate from air, while ailments such as nausea and heartburn come from fire. Water brings disease which causes damp chills and vomiting. (12). There is, for example, a generic term in Malay, namely penyakit angin, which translates as ‘wind diseases’, because Malays regard wind as the casual agent in diseases which are difficult to diagnose, such as rheumatism.
It is believed that Malays inherited these Neo-Platonic ideas of the four elements from Muslims from India, who, on their part, got it from Persian Sufism.
Although curing the sick is an important aspect of a Malay practitioner, his first and utmost responsibility is rather to prevent the occurrence of diseases that would affect the community as a whole. It is only when these preventive measures somehow fail that he would shift his responsibility to that of curing those affected. (2) Generally, treatment within the concern of Malay medical practice consists of three usual methods of physical treatment namely massaging (urut), daubing (lumur) or cupping (bekam).
Malay medicinal treatment usually uses herbs, tonic concoctions, etc., while spiritual treatment involves prayers, charms and incantations (jampi, mantera) and, talisman and amulet (tangkal, azimat). Like in many other cultures, talisman and amulet are worn by the Malays not only for the purpose of curing the disease, but also as means of protection (pendinding) against evil spirits and hence, against diseases believed to be inflicted by those spirits, and also as a measure against recurrence.
It is inherited through oral traditions, written forms and practices, and beliefs of the Malay race.
Basically the knowledge is divided into two aspects: the spiritual aspect, and the empirical aspect. The spiritual aspect involves all knowledge involving magic, shamanism and religious sources in aspects of treatment. This field is not easily proven and explained logically and scientifically. The empirical aspect covers area which can be researched scientifically. These aspects include usage of natural materials such as plants, animals and minerals for health and healing treatments.
Malay medicine can be defined as a cultural system based on beliefs, knowledge and practices related to the concept of well-being of life in the community as a whole (1), though basically it concerns sickness and indisposition. Like any other forms of medicine, Malay medical practice covers three main aspects, namely curing, healthcare and prevention of diseases. Malay medical practitioners or the medicine men are known in Malay terms as pawang, dukun, bomoh and tabib.
Philosophy And Principles
The Malay bomoh believes that the human body is made up of four elements: earth, air (wind), fire and water. Earth gathers in the spleen, air in the blood, fire in the bile, and water in the lungs. He also believes that diseases were inflicted by the evil spirits which were also from these four elements. Various ailments, especially those characterized by cold and dryness, such as giddiness, emerge from earth. Diseases which are characterized by heat and moisture originate from air, while ailments such as nausea and heartburn come from fire. Water brings disease which causes damp chills and vomiting. (12). There is, for example, a generic term in Malay, namely penyakit angin, which translates as ‘wind diseases’, because Malays regard wind as the casual agent in diseases which are difficult to diagnose, such as rheumatism.
It is believed that Malays inherited these Neo-Platonic ideas of the four elements from Muslims from India, who, on their part, got it from Persian Sufism.
Although curing the sick is an important aspect of a Malay practitioner, his first and utmost responsibility is rather to prevent the occurrence of diseases that would affect the community as a whole. It is only when these preventive measures somehow fail that he would shift his responsibility to that of curing those affected. (2) Generally, treatment within the concern of Malay medical practice consists of three usual methods of physical treatment namely massaging (urut), daubing (lumur) or cupping (bekam).
Malay medicinal treatment usually uses herbs, tonic concoctions, etc., while spiritual treatment involves prayers, charms and incantations (jampi, mantera) and, talisman and amulet (tangkal, azimat). Like in many other cultures, talisman and amulet are worn by the Malays not only for the purpose of curing the disease, but also as means of protection (pendinding) against evil spirits and hence, against diseases believed to be inflicted by those spirits, and also as a measure against recurrence.
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The statements made on this website have not been evaluated by the FDA. These supplements mentioned are not intended to cure, treat, diagnose or prevent disease. The contents of this website are for informational purposes only.
Kelab Rakan-Rakan Herba KK Sabah does not provide medical advice, diagnosis or treatment. Information from this source is evidence-based and objective, and without commercial influence.
Site design and webmaster : Ganesan. T Questions or concerns can be directed to the webmaster at [email protected]
The statements made on this website have not been evaluated by the FDA. These supplements mentioned are not intended to cure, treat, diagnose or prevent disease. The contents of this website are for informational purposes only.
Kelab Rakan-Rakan Herba KK Sabah does not provide medical advice, diagnosis or treatment. Information from this source is evidence-based and objective, and without commercial influence.
Site design and webmaster : Ganesan. T Questions or concerns can be directed to the webmaster at [email protected]