Alternative Systems of Medicine

Chapter 2

Alternative Systems of Medicine

INTRODUCTION

• Pharmacognosy has been basically evolved as an applied science pertaining to the study of all types of drugs of natural origin. However, its subject matter is directed towards the modern allopathic medicine. During the course of developments, many civilizations have raised and perished but the systems of medicines developed by them in various parts of the world are still practised, and are also popular as the alternative systems of medicine. These are the alternative systems in the sense that modern allopathic system has been globally acclaimed as the principal system of medicine, and so all the other systems prevalent and practised in various parts of the world are supposed to be alternative systems. The philosophy and the basic principles of these so called alternative systems might differ significantly from each other, but the fact cannot be denied that these systems have served the humanity for the treatment and management of diseases and also for maintenance of good health. About 80 percent of the world population still rely and use the medicines of these traditional systems.

• Traditional Chinese medicine in China, Unani system in Greece, Ayurvedic system in India, Amachi in Tibet or more recently Homoeopathy in Germany are these systems of medicine which were once practised only in the respective areas or subcontinents of the world, are now popularly practised all over the world. The World Health Organization (WHO) is already taking much interest in indigenous systems of medicine and coming forward to exploit the scientific validity of the medicines used since traditions. The revival of great interest in these age-old systems of health care carries much meaning in the present scenarios. The study of these alternative systems is necessary so as to grasp and receive the best out of it to rescue humanity from the clutches of disease. Modern allopathy has developed many sophisticated and costlier diagnostic methodologies which have made it quite exorbitant and beyond the abilities of common man. Many modern synthetic drugs may harm more than they help in curing the disease by its serious toxic effects. On the contrary, traditional medicines are much more preferred for being safe and without harmful effects and comparatively much cheaper than that of allopathic medicines. However, one fact must be accepted here that the yelling humanity lastly run towards the modern allopathic treatment, which has developed wonderful techniques of diagnosis and highly effective drugs to provide the best and effective treatment than any other system of medicine till date.

TRADITIONAL CHINESE MEDICINE SYSTEM

• The use of herbs as medicine is mentioned in China and Japan. The burial that dates back to 168 B.C. consists of corpus of 11 medical works. The development in the field of medicine had took a drastic change by A.D. 25–220 but people were more confident than the earlier period to understand the nature and they believed that the health and the disease depended on the principles of natural order. The first herbal classic written in China was published in the Qin Dynasty (221–206 B.C.) called the Agriculture Emperors Materia Medica. The first plants discovered and used were usually for digestive system disorders (i.e. Da Huang), and slowly as more herbs were discovered the herbs became more useful for an increasing number of ailments, and eventually the herbal tonics were created.

• Traditional Chinese medicine is based on the principle of Yin and Yang theory. Yang represents the force of light and Yin represents the forces of darkness. According to the yellow emperor, Yin and Yang is the foundation of the entire universe. It underlies everything in creation. It brings about the development of parenthood; it is the root and source of life and death; and it is found with the temples of the gods. In order to treat and cure diseases, one must search for their origins. Heaven was created by the concentration of Yang and the Earth by the concentration of Yin. Yang stands for peace and serenity; Yin stands for confusion and turmoil. Yang stands for destruction; Yin stands for conservation. Yang brings about disintegration; Yin gives shape to things. Water is an embodiment of Yin and fire is an embodiment of Yang. Yang creates the air, while Yin creates the senses, which belong to the physical body when the physical body dies; the spirit is restored to the air, its natural environment. The spirit receives its nourishment through the air, and the body receives its nourishment through the senses.

• Nature has four seasons and five elements. To grant long life, these seasons and elements must store up the power of creation in cold, heat, dryness, moisture and wind. Man has five viscera in which these five climates are transformed into joy, anger, sympathy, grief and fear. The emotions of joy and anger are injurious to the spirit just as cold and heat are injurious to the body. Violent anger depletes Yin; violent joy depletes Yang. When rebellious emotions rise to Heaven, the pulse expires and leaves the body and when joy and anger are without moderation, then cold and heat exceed all measure, and life is no longer secure. Yin and Yang should be respected to an equal extent.

• When Yang is the stronger, the body is hot, the pores are closed, and people begin to pant; they become boisterous and coarse and do not perspire. They become feverish, their mouths are dry and sore, their stomachs feel tight, and they die of constipation. When Yang is the stronger, people can endure winter but not summer. When Yin is stronger, the body is cold and covered with perspiration. People realize they are ill; they tremble and feel chilly. When they feel chilled, their spirits become rebellious. Their stomachs can no longer digest food and they die. When Yin is stronger, people can endure summer but not winter. Thus, Yin and Yang are alternate. Their ebbs and surges vary, and so does the character of the diseases. The treatment is to harmonize both. When one is filled with vigour and strength, Yin and Yang are in proper harmony.

Treatment

• Every herb has its own properties which include its energy, its flavour, its movement and its related meridians to which it is connected to. The four types of energies are cold, cool, warm and hot. Usually cold or cool herbs will treat fever, thirst, sore throat and general heat diseases. Hot or warm herbs will treat cold sensation in the limbs, cold pain and general cold diseases. The five flavours of herbs are pungent, sour, sweet, salty and bitter. Pungent herbs are generally used to induce perspiration and promote circulation of both blood and Qi. Sour herbs exert three functions: constrict, obstruct and solidify. These herbs are good to stop perspiration, diarrhoea, seminal emission and leucorrhoea. Sweet herbs also exert three main functions: nourishing deficiency, harmonizing other herbs or reduce toxicity, relieve pain and slow the progression of acute diseases. Salty herbs soften hardness, lubricate intestines and drain downward. These herbs are used to treat hard stool with constipation or hard swellings as in diseases like goitre. Bitter herbs induce bowel movements; reduce fevers and hot sensations, dry dampness and clear heat. They can also nourish the kidneys and are used to treat damp diseases. After absorption, herbs can move in four different directions: upward towards the head, downward towards the lower extremities, inward towards the digestive organs or outward towards the superficial regions of the body. Upward-moving herbs are used for falling symptoms like prolapsed organs. Downward-moving herbs are used to push down up surging symptoms like coughing and vomiting. Outward-moving herbs are used to induce perspiration and treat superficial symptoms that are moving towards the interior of the body. Inward movements of herbs induce bowel movements and promote digestion. Each herb will have a corresponding meridian or meridians to which it will correspond to. For example, herbs that are active against respiratory tract disorders move to the lungs and can be used for asthma or cough.

INDIAN SYSTEMS OF MEDICINE

• The WHO estimates that about 80% of the populations living in the developing countries rely exclusively on traditional medicine for their primary health care needs. India has an ancient heritage of traditional medicine. Indian traditional medicine is based on different systems including Ayurveda, Siddha and Unani. With the emerging interest in the world to adopt and study the traditional system and to exploit their potentials based on different health care systems, the evaluation of the rich heritage of the traditional medicine is essential.

• Almost in all the traditional medicines, the medicinal plants play a crucial role in the traditional medicine. India has a rich heritage of traditional medicine and the traditional health care system have been flourishing for many centuries.

• In India, the Ayurvedic system of medicine developed an extensive use of medicines from plants dating from at least 1000 B.C. Western medicine continues to show the influence of ancient practices. For example, cardiac glycosides from Digitalis purpurea, morphine from Papaver somniferum, reserpine from Rauwolfia species, and quinine from Cinchona species and artemisinin, an active antimalarial compound from Artemisia annua, etc., show the influence of traditional medicine in Western medicine.

Ayurveda—The Indian System of Medicine

• Ayurvedic system of medicine is accepted as the oldest written medical system that is also supposed to be more effective in certain cases than modern therapies. The origin of Ayurveda has been lost in prehistoric antiquity, but their concepts were nurtured between 2500 and 500 B.C. in India.

• Ayurveda is accepted to be the oldest medical system, which came into existence in about 900 B.C. The word Ayurveda means Ayur meaning life and Veda meaning science. Thus, Ayurveda literally means science of life. The Indian Hindu mythology states four Veda written by the Aryans: Rig Veda, Sam Veda, Yajur Veda and Atharva Veda. The Ayurveda is said to be an Upaveda (part) of Atharva Veda. Charaka Samhita (1900 B.C.) is the first recorded book with the concept of practice of Ayurveda. This describes 341 plants and plant products used in medicine. Sushruta Samhita (600 B.C.) was the next ayurvedic literature that has special emphasis on surgery. It described 395 medicinal plants, 57 drugs of animal origin, 4 minerals and metals as therapeutic agents.

Basic principles of ayurveda

• According to ancient Indian philosophy, the universe is composed of five basic elements or pancha bhutas: prithvi (earth), jal (water), teja (fire), vayu (air) and akash (space). Everything in the universe, including food and the bodies were derived from these bhutas. A fundamental harmony therefore exists between the macrocosm (the universe) and the microcosm (the individual). The Pancha Bhuta theory and the human body: The human body is in a state of continuous flux or dynamic equilibrium. The pancha bhutas are represented in the human body as the doshas, dhatus and malas.

• There are three doshas in the body. They are vata, pitta and kapha. There are direct equivalents for these three doshas, known as tridoshas. However, the factors responsible for movement and sensation in a single cell/whole body are the representatives of vata; it explains the entire biological phenomena that are controlled by the functions of central

• and autonomous nervous system. The factors responsible for digestion, metabolism, tissue building, heat production, blood pigmentation, activities of the endocrine glands and energy are the representatives of pitta. The factors responsible for strengthening the stomach and the joints, providing firmness to the limbs, and refreshing the sense organs are the representatives of kapha. There are some special areas in the body in which each dosha predominates, namely, the chest for kapha, digestive organs for pitta and the large intestine for vata.

• The dhatus are the body constituents and form the basic structure of the body; each one having its own functions. The dhatus are seven in number: rasa (food juices), rakta (haemoglobin portion of the blood), mamsa (muscle tissue), medas (fat tissue), asthi (bone tissue), majja (bone marrow) and shukra (semen).

• Malas are the by-products of the dhatus, partly used by the body and partly excreted as waste matter after the process of digestion is over. These play a supporting role while they are in the body, and when they are eliminated, their supporting role is finished. The useful elements absorbed by the body are retained as prasad (useful matter), while those excreted are known as malas (waste matter). The chief malas are mutra (urine), shakrit (faeces) and sweda (perspiration). The doshas, dhatus and malas should be in a state of perfect equilibrium for the body to remain healthy. Any imbalance among these constituents results in ill health and disease.

Diagnosis

• Diagnosis in Ayurveda implies a moment-to-moment monitoring of the interaction between order (health) and disorder (disease). The disease process is a reaction between the bodily humours (doshas) and tissues (dhatus) and is influenced by the environment. The classical clinical examination in Ayurveda is called ashta sthana pariksha (eight-point diagnosis) and includes an assessment of the state of the doshas as well as various physical signs. The eight-point diagnoses are nadi pariksha (pulse diagnosis), mutra pariksha (urine examination), vata/ sparsha (Nervous system assessment), Pitta/drik (assessment of digestive fire and metabolic secretions), kapha/akriti (mucous and mucoid secretions assessment), mala pariksha (stool examination), jihva pariksha (tongue examination) and shabda pariksha (examination of body sounds).

Treatment

• In Ayurveda, before starting the treatment, a person’s constitutional type should be determined. Drugs are prescribed based on the patient’s body type as well as on what disease or disturbance of the doshas they are suffering from. Everything that might affect the patient’s health, including their activities, the time of the day, and the season should be taken into consideration. In other words, patients are looked at as individuals as well as in relation to their environment. Ayurvedic treatment attempts to establish a balance among the bodily humours of vata, pitta and kapha, as well as to improve digestion and elimination of ama (undigested food).

• Ayurvedic therapy often begins with shodhana (cleansing) in which toxins, emotional or physical, are eliminated or neutralized. Once shodhana is completed, shamana (palliative treatment) is used to reduce the intensity of a disease and balance the disordered doshas. Finally, rasayana (rejuvenation therapy) is used to maintain health and reduce the negative effects of disease.

• In Ayurveda, vegetable, animal, mineral substances or metals could be used for their healing effects. The metals mentioned as drugs were gold, silver, copper, lead, tin and iron. Along with these substances elements from the earth, like arsenic, antimony, sand and lime, were also used. Earlier, 600 medicinal plants were recorded in Ayurveda, and it has increased to more than 1200 medicinal plants.

Properties of herbs

• Ayurvedic herbs are described and classified according to five major properties: rasa (taste), guna (physicochemical properties), veerya (potency), vipaka (postdigestive effect) and prabhava (unique effect of the drug). As the digestive process begins, the food or drug is acted upon by the agnis (various digestive juices) and enzymes. Rasa is divided into six major types: madhura (sweet), amla (sour), lavana (salty), katu (pungent), tikta (bitter), and kashaya (astringent). Each taste is made up of a combination of two of the five basic elements (earth, water, fire, air and ether). Each taste has their own effects on the three bodily doshas (vata, pitta and kapha).

• Guna represents the physical aspects of a medicinal substance. There are five major classes of guna, and each class corresponds to one of the major elements (mahabhutas): unctuousness corresponds with water; heaviness with earth; keenness and sharpness with fire; dryness with air; and light with ether. Gunas are generally considered in pairs: cold/ hot, wet/dry, soft/hard and stable/unstable, etc. Veerya represents the active principle or potency of a drug. The two divisions are sita veerya (indicates kapha varag) and ushna veerya (indicates pitta varag); vata remains buffer.

• Vipaka is the quality a substance takes on after it has been acted on by the body (after digestion). The three types of vipaka are madhura (increases kapha), sour (increases pitta) and katu (increases vata). The type of food responsible for madhura, sour and katu are carbohydrates, proteins and fats, respectively.

• Prabhava is the activity or influence of a drug in the body. The drugs may have the same rasa, guna, veerya and vipaka but the prabhava may be different due to the chemical composition.

Branches of ayurveda

• Ayurveda maintains that there is a definite relationship between illness and the metaphysical state of an individual. Its approach to medical treatment is to focus on the person rather than the disease.

• Ayurveda has eight branches: Kaya Chikitsa (Medicine), Salya Chikitsa (Surgery), Salakya Chikitsa (ENT treatment), Bala Chikitsa (Paediatric treatment), Jara Chikitsa (treatment related to genetics), Rasayana Chikitsa (treatment with chemicals), Vajikarama Chikitsa (treatment with rejuvenation and aphrodisiacs), Graham Chikitsa (planetary effects) and Visha Chikitsa (toxicology).

• Tibetan system of medicine which is the main stay of the majority of Tibetan people not only in India, but in neighbouring countries too was developed out of Ayurveda, or was influenced by it. Researches in traditional medicine have confirmed the efficacy of most of the natural substances used by the practitioners of Ayurveda. The principle, treatment and philosophy of Ayurveda are one of the best systems that fulfill the needs of human beings. It has so many good prescriptions without many side effects. Thus, Ayurveda formulates the holistic approach of treatment by subjecting the body as a whole giving least importance to rogabalam. This may be the reason for time-consuming treatment in Ayurveda, but the results last long.

SIDDHA SYSTEM OF MEDICINE

• Siddha medicine is practised in Southern India. The origin of the Tamil language is attributed to the sage Agasthya, and the origin of Siddha medicine is also attributed to him. Before the Aryan occupation of the Sind region and the Gangetic plain, there existed in the southern India, on the banks of the river Cauvery and Tamirapani, a civilization which was highly organized.

This civilization has a system of medicine to deal with problems of sanitation and treatment of diseases. This is the Siddha system of medicine. The therapeutics of Siddha medicines consists mainly of the use of metals and minerals whereas in the earlier Ayurveda.

Principle of Siddha system of medicine

• The universe consists of two essential entities: matter and energy. The Siddhas call them Siva (male) and Shakti (female, creation). Matter cannot exist without energy inherent in it and vice versa. The two coexist and are inseparable. They are the primordial elements (bhutas), and are not to be confused with modern chemistry. Their names are munn (solid), neer (fluid), thee (radiance), vayu (gas) and aakasam (ether). These five elements (bhutas) are present in every substance, but in different proportions. Earth, water, fire, air and ether are manifestations of five elements.

• The human being is made up of these five elements, in different combinations. The physiological function in the body is mediated by three substances (dravyas), which are made up of the five elements. They are vatham, pitham and karpam. In each and every cell of the body these three doshas coexist and function harmoniously. The tissues are called dhatus. Vatham is formed by aakasam and vayu. Vatham controls the nervous actions such as movement, sensation, etc. Pitham is formed by thee and controls the metabolic activity of the body, digestion, assimilation and warmth, etc. Karpam is formed by munn and neer and controls stability. When their equilibrium is upset, disease sets in.

Tridoshas according to Siddha medicine

• The tridoshas are involved in all functions of the body, physical, mental and emotional.

• Vatham:

• Characteristic is dryness, lightness, coldness and motility. 

• Formed by aakasam and vayu, controls the nervous action that constitute movement, activity, sensation, etc. Vatham predominates in the bone. 

• Vatham predominates in first one-third of life when activities, growth, sharpness of function of sense are greater.

• Pitham

• Heat—mover of the nervous force of the body. 

• Formed by thee, controls the metabolic activity of the body, digestion, warmth, lustre, intellect, assimilation, etc. Pitham predominates in the tissue blood. 

• Pitham predominates in the second one third of life.

• Karpam:

• Smoothness, firmness, viscidity, heaviness. 

• Formed by munn and neer, controls the stability of the body such as strength, potency, smooth working of joints. Karpam predominates in other tissues. 

• Karpam predominates in the last one-third of life. Diminishing activity of various organs and limbs.

• The seven dhatus are as follows:

• Rasa (lymph). 

• Kurudhi (blood). 

• Tasai (muscle). 

• Kozhuppu (adipose tissue). 

• Elumbu (bone). 

• Majjai (marrow). 

• Sukkilam and artavam (male and female hormones).

Method of treatment

• The treatments for the imbalance of the Tridoshas are made up of the five elements. The drugs are made up of the five elements. By substituting a drug of the same constituents (guna), the equilibrium is restored. The correction of the imbalance is made by substituting the drug, which is predominately of the opposite nature. An example of vatham imbalance is cold, dry; thus the treatment will be oily and warmth. For inactivity of limbs, massage and activity are prescribed. If pitham dosha is increased, warmth is produced; to decrease pitham, sandalwood is administered, internally or externally because of its cold characteristics.

• Five type of vayu are as follows:

• Prana: located in mouth and nostrils (inhaled); aids ingestion. 

• Apana: located at anal extremity (expelled); elimination, expulsion.

• Samana: equalizer, aids digestion. 

• Vyana: circulation of blood and nutrients. 

• Udana: functions in upper respiratory passages.

Siddha pharmacy

• Mercury: Mercury occupies a very high place in Siddha medicine. It is used as a catalytic agent in many of its medicines. When mercury is used, it is used in combination with sulphur. The addition of sulphur is to control the fluidity of mercury—this converts to mercuric sulphite which is insoluble in mineral acids.

• Siddhas used five forms of mercury:

• Mercury metal—rasam. 

• Red sulphide of mercury—lingam. 

• Mercury chloride—veeram. 

• Mercury subchloride (mercury chloride)—pooram.

• Red oxide of mercury—rasa chenduram. Ordinary rasa chenduram (red oxide of mercury) is a poison, but when processed as poorna chandrodayam according to Siddha practice, it becomes ambrosia.

• Classifications of Siddha medicine:

• Uppu (Lavanam): Drugs that dissolve in water and decrepitated when put into fire giving off vapours (water soluble inorganic compounds). There are 25 varieties and are called kara-charam, salts and alkalis. 

• Pashanam: Drugs that do not dissolve in water but give off vapour when put into fire (water insoluble inorganic compounds).

• Uparasam: Drugs that do not dissolve in water (chemicals similar to Pashanam but differing in their actions) such as mica, magnetic iron, antimony, zinc sulphate, iron pyrites, ferrous sulphate.

• Loham: Metals and minerals alloys (water insoluble, melt in fire, solidify on cooling) such as gold, silver copper, iron, tin and lead. 

• Rasam: Drugs that are soluble (sublime when put in fire, and changes into small crystals), such as mercury amalgams and compounds of mercury, arsenic.

• Gandhakam: Sulphur insoluble in water, burns off when put into fire. 

• Ratnas and uparatnas: Thirteen varieties are described, such as coral, lapis-lazuli, pearls, diamonds, jade, emerald, ruby, sapphire, opal, vaikrantham, rajavantham, spatikam harin mani.

• The common preparations of Siddha medicines are:

• Bhasma (Calcined metals and minerals). 

• Churna (powders). 

•  Kashaya (decoctions). 

•  Lehya (confections). 

• Ghrita (ghee preparations) and taila (oil preparations). 

• Chunna (metallic preparations which become alkaline). 

• Mezhugu (waxy preparations).

• Kattu (preparation that are impervious to water and flames.

• Sulphur: Calcined sulphur or red oxide of sulphur can be obtained by solidifying it first by the Siddha method of purification. In small doses, it conserves the body, and it is diaphoretic and alterative. Therapeutic ally is used as both external and internal remedy against skin diseases, rheumatic arthritis, asthma, jaundice and blood poisoning.

• Arsenic: As per Siddha kalpa, purified and consolidated arsenic is effective against all fevers, asthma and anaemia.

• Gold: It is alterative, nervine tonic, antidote to poison and a powerful sexual stimulant. Very little is absorbed in the system. Care is taken to see that calcinations of gold is freed from metallic state and lustre to ensure safe absorption in the system.

• Thus, these drugs and metallic minerals can be screened for its antiviral, immune stimulant and immuno-modulator activity. As HIV negative people have taken Kalpha drugs for rejuvenation and long life, it is believed that if Kayakapla therapy is thoroughly investigated using modern parameters, it might lead one to find whether these drugs could be used in preventative or curative benefits in AIDS or other diseases.

UNANI SYSTEM OF MEDICINE

• Unani system of medicine is originated in Greece by the Greek philosopher, physician Hippocrates (460–377 B.C.),who freed medicine from the realm of superstition and magic, and gave it the status of science. The theoretical framework of Unani medicine is based on the teachings of Hippocrates. After him, a number of other Greek scholars followed the system considerably. Among them Galen (131–212 A.D.) was the one to stabilize its foundation, on which Arab physicians like Raazes (850–925 A.D.) and Avicenna (980–1037 A.D.) constructed an imposing edifice. Unani medicine got its importance among the other systems of traditional medicine in Egypt, Syria, Iraq, Persia, India, China and other Middle East and Far East countries. In India, Arabs introduced Unani system of medicine, and soon it enriched in India. When Mongols ravaged Persian and central Asian cities, scholars and physicians of Unani medicine fled to India. The Delhi Sultans, the Khiljis, the Tughlaqs and the Mughal Emperors provided state patronage to the scholars and even enrolled some as state employees and court physicians. During the 13th and 17th century, Unani medicine was firmly rooted in India by Abu Bakr Bin Ali Usman Kasahani, Sadruddin Damashqui, Bahwabin Khwas Khan, Ali Geelani, Akabl Arzani and Mohammad Hoshim Alvi Khan.

• Unani considers the human body to be made up of seven components. Arkan (elements), mizaj (temperaments), aklath (humours), anza (organs), arawh (spirits), Quo (faculties) and afal (functions), each of which has close relation to the state of health of an individual. A physician takes into account all these factors before diagnosing and prescribing treatment.

• Unani medicine is based on the Greece philosophy. According to Basic Principles of Unani, the body is made up of the four basic elements, i.e. Earth, Air, Water and Fire, which have different Temperaments, i.e. Cold, Hot, Wet and Dry. After mixing and interaction of four elements, a new compound having new temperament comes into existence, i.e. Hot Wet, Hot Dry, Cold Wet and Cold Dry. The body has the simple and compound organs, which got their nourishment through four humours, i.e. blood, phlegm, yellow bile and black bile. The humour also assigned temperament as blood is, i.e. hot and wet; Phlegm is cold and hot, yellow bile is hot and dry and black bile is cold and dry. Health is a state of body in which there is equilibrium in the humours and functions of the body are normal in accordance to its own temperament and the environment.

• When the equilibrium of the humours is disturbed and functions of the body are abnormal, in accordance to its own temperament and environment, that state is called disease. Unani medicine believes in promotion of health, prevention of diseases and cure. Health of human is based on the six essentials (Asbabe Sitta Zaroorya), if these are followed health is maintained; otherwise, there will be diseases.

• Six essentials are atmospheric air, drinks and food, sleep and wakefulness, excretion and retention, physical activity and rest and mental activity and rest.

• Diagnosis Diseases are mainly diagnosed with the help of pulse (nabz), physical examination of the urine and stool. Also, patients are examined systematically to make the diagnosis easy as spot diagnosis with the help of simple, modern gadgets. 

• Treatment 

• Diseases are treated in the following ways:

• Ilajbil Tadbeer (Regimental Therapy): Some drugless regimens are advised for the treatment of certain ailments, i.e. exercise, massage, hamam (Turkish bath), Douches (Cold and Hot) and the Regimen for Geriatrics. 

• Ilajbil Ghiza (Dietotherapy): Different diets are recommended for the patients of different diseases.

• Ilajbil Dava (Pharmaco therapy): The basic concept of treatment is to correct the cause of the disease that may be abnormal temperament due to:

• Environmental factors

• Abnormal humours either due to internal causes or external causes which may be pathogenic microorganism, through (a) drugs of opposite temperament to the temperament of the disease that is called Ilaj-bil-zid or (b) drugs of similar temperament as of the temperament of the disease that is called as Ilaj-bil-misl

• Ilajbil Yad (Surgery).

• The drugs used are mostly of the plant origin. Some drugs of animal and mineral origin are also used. Patients are treated either by single drug (crude drugs) or by compound drugs (formulations of single drugs).

• There are two types of compound drugs used in the treatment of the diseases, i.e. classical compound drugs which are in use for the hundreds and thousands years and patent/proprietary compound drugs which have been formulated by the individuals or institutions as per their research and experiences. Unani system of medicine is one of the oldest systems of medicine in the world; it is still popular and practised in Indian subcontinent and other parts of the world.

HOMEOPATHIC SYSTEM OF MEDICINE

• Homoeopathy is a specialized system of therapeutics, developed by Dr Samuel Christian Friedrich Hahnemann (1755–1843), a German physician, chemist and a pharmacist, based on natural law of healing: Similia Similibus Curantur, which means ‘Likes are cured by likes’.

• Homois means like (similar) and pathos means treatment. Thus, Homoeopathy is a system of treating diseases or suffering by the administration of drugs that possess power of producing similar suffering (diseases) in healthy human beings. Dr Hahnemann believed that symptoms are no more than an outward reflection of the body’s inner fight to overcome illness: it is not a manifestation of the illness itself. This law of similar for curing diseases has being in use since the time of Hippocrates, father of medicine. But it was Dr Hahnemann who developed it in to a complete system of therapeutics enunciating the law and its application in 1810. 

Fundamental Principles of Homoeopathy

• Every science has certain basic principles that guide the whole system. Homoeopathy as a science of medical treatment has a philosophy of its own, and its therapeutics is based on certain fundamental principles that are quite distinct and different from those of other school of medical science. These fundamental principles were discussed by Hahnemann in different sections of his medicine and philosophy.

• They are as follows:

• Law of Similia. 

• Law of Simplex. 

• Law of minimum. 

• Drug proving. 

• Drug dynamization or potentization.

• Vital force. 

• Acute and Chronic Diseases. 

• Individualization. 

• Direction of cure.

Law of similia

The therapeutic law on which homoeopathy is based is Simillia Similibus Curentur, which means ‘Let likes be cured by likes’. In this art of healing, the medicine administered to a diseased individual is such that if given to a healthy person it produces same sufferings (diseases) as found in the diseases individual. Thus, the symptoms of the diseased individual are to be matched with the pathogenesis of the medicine, and the medicines which are most similar, viz. Simillimum is selected and administered with certainty to cure.

Law of simplex

Simple and single drugs should be prescribed at a time. Thus, medicines are proved on healthy human beings singly and in simple form without admixture of any other substance.

Law of minimum

Drugs are administered in a minimum quantity because of hypersensitivity in disease and the action of drug is always directed towards normal by virtue of altered receptivity of tissue to stimuli in disease. The medicines are just required to arouse a reaction in the body. If they are given in large doses, they cause physiological action producing unwanted side effects and organic damage. The minutest quantityof medicine helps it to reach the disease, which is of very subtle in nature. The curative action of drug can only be expected without any unwanted aggravation by using minimum quantity of medicine.

Drug proving

To apply drugs for therapeutic purposes, their curative power should be known. The curative power of a drug is its ability to produce disease symptoms when employed on a healthy person. The curative power of a drug is known by its pathogenesis and is ascertained by proving the drug singly on healthy human being. This serves the only true record of the curative properties of drug.

Drug dynamization or potentization

Disease is a disturbance or deviation in the normal harmonious flow of life force which is dynamic in nature. Now medicine used to encounter disease should also have dynamic action to act on the dynamic disturbance of life force. Therefore, the drugs are dynamized or potentized liberating their dynamic curative power which lies dormant in them. This dynamization is done by the process of Trituration (in case of insoluble substances) or Succession (in case of soluble substances).

Preparation of potencies

The potency can be prepared by three different scales, like decimal scale, centesimal scale and millesimal scale.

Decimal scale

This scale was introduced by Dr Constantive Bering. In this scale, the first potency should contain 1/10 part of original drug. The second potency will contain 1/10 part of the first potency, and so on. The potency in this scale is denoted by suffixing the letter ‘X’ to the number indicating the potency, i.e. the first potency is 1X, the second potency is 2X, and so on.

Centesimal scale

In this scale the first potency should contain 1/100 of original drug and the second potency will contain 1/100 of the first potency, and so on. The potency in this scale is denoted by suffixing the letter ‘C’ to the number indicating the potency. In practice, it is generally denoted by a simple numerical 1C potency equivalent to 2X potency and 2C potency is equivalent to 4X, and so on.

Millesimal scale

In this scale, the first potency should contain 1/50,000 part of the original drug and second potency will contain 1/50,000 of the first potency, and so on. Potency in this scale is denoted by I, II, V, X, etc., or 0/1, 0/2, 0/5, 0/10, etc. In this scale potency 0/2 is equivalent to 4C = 8X, 0/4 = 8C = 16X and so on. Preparation of potency through trituration is made by either decimal or centesimal, and the preparation of potency though succession is made by decimal, centesimal and millesimal.

Vital force

Disease is nothing but the disharmonious flow of the vital force giving rise to abnormal sensation and functions (symptoms and signs). In order to restore the health, the disordered vital force is to be brought back to normal. Disease and health are two different quantitative states of this vital force of living being, and cure is to be affected here. Vital force has the following characteristics: spiritual, autocratic, automatic, dynamic, unintelligent and instinctive.

Acute and chronic diseases

The diseases are classified into these types depending upon their onset, nature of progress and termination of diseases.

Individualization

No two individuals are alike in the world, so the diseases affecting individuals can never be the same assuming the unique individual picture in each diseased individual. Thus, medicines can never be prescribed on the basis of the name of the disease without individualizing each case of disease.

Direction of cure

Dr. Hering states that ‘cure takes place within outward from above to downward and the symptoms disappears in the reverse of their appearance’. If the direction is reverse of that stated then it is not cure but suppression which has occurred.

AROMATHERAPY

• The word aromatherapy means treatment using scents. It refers to the use of essential oils in Holistic healing to improve health and emotional well being, and in restoring balance to the body. Essential oils are aromatic essences extracted from plants, flowers, trees, fruit, bark, grasses and seeds.

• There are more than 150 types of oils that can be extracted. These oils have distinctive therapeutic, psychological and physiological properties that improve health and prevent illness. All essential oils have unique healing and valuable antiseptic properties. Some oils are antiviral, antiinflammatory, pain relieving, antidepressant, stimulating, relaxing, expectorating, support digestion and have diuretic properties too.

• Essential oils get absorbed into our body and exert an influence on it. The residue gets dispersed from the body naturally. They can also affect our mind and emotions. They enter the body in three ways: by inhalation, absorption and consumption.

• Chemically, essential oils are a mixture of organic compounds like ketones, terpenes, esters, alcohol, aldehyde and hundreds of other molecules which are extremely difficult to classify, as they are small and complex. The essential oils molecules are small. They penetrate human skin easily and enter the bloodstream directly and finally get flushed out through our elementary system.

• A concentrate of essential oils is not greasy; it is more like water in texture and evaporates quickly. Some of them are light liquid insoluble in water and evaporate instantly when exposed to air. It would take 100 kg of lavender to get 3 kg of lavender oil; one would need 8 million jasmine flowers to yield barely 1 kg of jasmine oil.

• Some of the common essential oils used in aromatherapy for their versatile application are:

• Clary Sage (Salvia scared) 

• Eucalyptus (Eucalyptus globulus) 

• Geranium (Pelargonium graveolens) 

• Lavender (Lavendula limon officinalis) 

• Lemon (Citrus limon) 

• Peppermint (Mentha piperita) 

• Rosemary (Rosmarinus officinalis) 

Origin of Aromatherapy

• The title Aromatherapy was coined by Gattefosse, a French chemist in the year 1928. He identified the use of aromatic oils accidentally, when he burned his hand while working in his lab, and immediately he pooled his hand inside a bottle containing lavender oil. The burn healed quickly due to lavender oil and left little scarring. The use of aroma oil is known to be as old as 6,000 years back, when the God of Medicine and Healing, recommended fragrant oils for bathing and massaging. In 4,500 B.C., Egyptians used myrrh and cedar wood oils for embalming their dead and the modern researchers after 6,500 years proved the fact that the cedar wood contains natural fixative and strong antibacterial and antiseptic properties that preserved their mummies.

• The Greek father of medicine, Hippocrates, recommended regular aromatherapy baths and scented massages. Romans utilized essential oils for pleasure and to cure pain and also for massages. During the great plague in London in 1665, people burnt bundles of lavender, cedar wood and cypress in the streets and carried poises of the same plants as their only defence to combat infectious diseases.

• Aromatherapy has received a wider acceptance in the early twentieth century. Dr Jean Volnet, French army surgeon extensively used essential oils in World War II to treat the injured warriors. It was Madame Morquerite Murry (1964), who gave the holistic approach to aroma oils by experimenting with them for individual problems.

• Today, researches have proved the multiple uses of aroma oils. Medical research in the recent years has uncovered the fact that the odours we smell have a significant impact on the way we feel. Smells act directly on the brain like a drug. For instance, smelling lavender increases alpha wave frequency in the back of the head, and this state is associated with relaxation.

 Mode of Action of Aroma Oils

• Dr Alan Huch, a neurologist, psychiatrist and also the director of Smell and Taste Research Centre in Chicago says, ‘Smell acts directly on the brain, like a drug’. Our nose has the capacity to distinguish 1,00,000 different smells, many of which affect us without our knowledge regarding the same.

• The aroma enters our nose and connects with cilia, the fine hair inside the nose lining. The receptors in the cilia are linked to the olfactory lobe which is at the end of the smell tract. The end of the tract is in turn connected to the brain itself. Smells are converted by cilia into electrical impulses that are transmitted to the brain through olfactory system. All the impulses reach the limbic system. Limbic system is that part of the brain, which is associated with our moods, emotions, memory and learning. All the smell that reaches the limbic system has a direct chemical effect on our moods.

• The molecular sizes of the essential oils are very tiny and they can easily penetrate through the skin and get into the blood stream. It takes anything between a few seconds to two hours for the essential oils to enter the skin, and within four hours, the toxins get out of the body through urine, perspiration and excreta.

• Aroma oils work like magic for stress-related problems, psychosomatic disorders, skin infections, hair loss, inflammations and pains arising from muscular or skeletal disorders.Aroma oils work like magic for stress-related problems, psychosomatic disorders, skin infections, hair loss, inflammations and pains arising from muscular or skeletal disorders. 

• Essential oils are safe to use. The only caution being they should never be used directly because some oils may irritate sensitive skin or cause photosensitivity. They should be blended in adequate proportion with the carrier oils. A patch test is necessary to rule out any reactions.

• Application Methods: Essential oils can be utilized in a myriad of ways, such as topically, ingesting or internal and the most common inhalations.

• Topical Applications: When using natural products, only your body knows how it is going to respond; therefore, watch for any signs of skin irritation or side effects. Essential oils are soluble with the lipids found in the skin and can penetrate the skin surface and be absorbed into the lymph and circulatory systems. They may be worn as perfumes, ointments, cologne, and can be applied undiluted or diluted using a carrier oil or other base. As a rule, due to the concentrated and potency of pure essential oils, dilution in a carrier is highly recommended for beginners or for those people with sensitive, fair skin, or applications of the face, neck and other sensitive areas and also if you are trying a new oil or blend of oils. Please be careful with children or infants as the dilution’s necessary are very minute. When in doubt, always consult.

• Baths: Seven to eight drops of essential oil in 30 ml of carrier oil or honey. Add this to running water and mix well before getting in. Be sure to check the safety info for the essential oils that you choose.

• Foot baths: Up to six drops in a bowl or footbath of warm water. Soak for approx. 10 minutes. This is great for varicose veins, swollen ankle or tired aching legs.

• Compresses: Hot or cold. Five to eight drops of essential oil in a basin filled with either hot or cold water. Agitate the water and place a cotton cloth on top of the water to collect the floating oil. Gently squeeze excess water out and apply directly and immediately to affected area. Wrap another towel over the compress and leave until it reaches body temperature. This can be repeated over and over for relief of pain, headache or to reduce inflammation.

• Massage: Add 15–22 drops of essential oil to a 30 ml of carrier oil for a full body massage. Always massage in an upward motion and towards the heart for best effect.

•  Inhalation Applications: This is one of the simplest and effective methods of dispersing essential oils into the air. Inhalations are a method of introducing essential oils to the lungs via the nose and throat. This can have great benefit for respiratory problems, sinus congestion, flu, coughs, colds, catarrh and sore throats. Use this method once or twice a day.

• Facial Steams: Two to three drops of oil into a bowel of boiled water. Drape a towel over your head and lean over the bowl to inhale the steam deeply while keeping eyes shut. Inhale slowly at first, then breathe deeper and deeper. Breathe through your mouth for throat problems, and inhale through your nose for sinus congestion.

• Atomizers: Add 12–20 drops of essential oils to distilled water in a spray bottle. Shake well before using and mist on face or into the air.

• Vaporizers: 10–12 drops in the top of the vaporizer for a normal size room..

• Nebulizers: This electrical unit is designed to disperse the essential oils in a micro-fine mist. This means that the molecules of oil will hang in the air for much longer due to the minuscule weight of the particles. Research has shown that diffusing in this way may help to reduce bacteria, fungus, mold and unpleasant odours. It not only makes the air fresh, but it also helps you to relax, relieves tension and creates an atmosphere of harmony and peaceful tranquillity.

• Direct Inhalation: Put 3 drops of essential oil into the palm of your hand and rub hands together briefly, and then quickly inhale deeply for greater inhalation. Relieves sinus congestion and is quite invigorating.

• Essential oils have being used by the people for thousand years; it has great potential to use in modern days. Appropriate method of cultivation and distillation certainly yield good quality essential oil. The more an essential oil is interfered physically or chemically, the less clinical value it will have. This can be overcome by means of suitable evaluation technique.

BACH FLOWER REMEDIES

• Bach flower remedies were discovered by Dr Bach, renowned physician in London who in 1930 gave up his practice to devote all of his time to the search for a new method of healing. For many years he had sought a natural and pure way to heal people; he had discovered how different people reacted differently to the exact same disease. One could be cheerful and hide his worries while another would be very depressed with no hope for tomorrow. Dr Bach believed that those two patients should be treated differently, not strictly according to the disease, but according to their emotions. It was in 1928 Dr Bach discovered the first 38 essences and started to administer them to his patients, with immediate and successful results. Each of the 38 remedies discovered by Dr Bach is directed at a particular characteristic or emotional state. The cheerful patients would acknowledge their worries, and the depressed patients would regain hope. The essences restored their emotional balance allowing their bodies to heal themselves.

• The 38 plants and their indications are as follows:

• Agrimony for people who put a brave face on their troubles.

• Aspen for people who are anxious or afraid but don’t know why.

• Beech for people who are intolerant and critical of others.

• Centaury for people who allow others to impose on them.

• Cerato for people who doubt their own judgment.

• Cherry Plum for uncontrolled, irrational thoughts and the fear of doing something awful.

• Chestnut Bud for people who repeat mistakes and don’t learn from experience.

• Chicory for over-possessive, selfish people who cling to their loved ones.

• Clematis for day dreamers.

• Crab Apple for those who dislike something about the way they look and as a general cleanser.

• Elm for responsible, capable people who in a crisis doubt their ability to cope.

• Gentian for people disheartened when something goes wrong.

• Gorse for people who have lost hope, often without cause.

• Heather for talkative types who are obsessed with their own problems.

• Holly for negative feelings of hatred, envy, jealousy and suspicion.

• Honeysuckle for people who live in the past.

• Hornbeam for mental tiredness at the thought of a coming task.

• Impatiens for impatience and irritation at other people’s slowness.

• Larch for fear of failure and lack of confidence.

• Mimulus for people who are afraid of something real that they can name.

• Mustard for gloom and depression with no known cause.

• Oak for strong, indefatigable people who can over-extend themselves by trying too hard.

• Olive for people physically drained by exertion or illness.

• Pine for those who blame themselves when things go wrong.

• Red chestnut for excessive worry about the welfare of loved ones.

• Rock rose for extreme fright and terror.

• Rock water for people whose self-discipline and high standards are carried to excess.

• Scleranthus for people who find it hard to choose between possible courses of action.

• Star of Bethlehem for sudden frights and shock.

• Sweet chestnut for utter despair and anguish.

• Vervain for enthusiastic people who are always on the go.

• Vine for domineering people.

• Walnut to help protect against outside influences and the effects of change.

• Water violet for private, reserved people who can appear proud and arrogant.

• White chestnut for persistent worrying thoughts.

• Wild oat for people unable to find a direction for their lives.

• Wild rose for people who resign themselves without complaint or effort to everything life throws at them.

• Willow for people who are full of self-pity, resentment and bitterness.

• Dr Bach’s remedies are still made today at the Bach Centre, Mount Vernon, in England. Since 1991, practitioner courses have been running at the Centre and are now running in the United States, Canada, Spain, Holland and Ireland as well. As a result more than 350 trained practitioners are now registered with the Centre.

TIBETAN SYSTEM OF MEDICINE

• Tibetan medicine is an ancient synthesis of the art of healing, drawing on the knowledge of medical systems existing in a wide region of Southeast and Central Asia. The history of Tibetan medical system dates back to some 3,800 years to the time of the non-Buddhist culture of Tibet’s native religion. It has continued to evolve since then to the time of the strong emergence of Buddhist culture in India. The Tibetans made use of their countries abundant natural resources of flora and fauna to fight against diseases. The seventh and eighth century observed the real development in the field of Tibetan medicine. Ayurveda has contributed a great deal in enriching Tibetan medicine. The Gyudshi or the Four Great Tantras is the most authoritative classic of Tibetan medicine,and bears ample proof of its loyal allegiance to Ayurvedic classics like Charaka, Susruta and Astanga hydra of Vaghbhata. One of the unique features of Tibetan medical system is its ideological structure of medical theory and practice in the image of a tree known as Allegorical Tree.

• Like the phenomena of conditioned existence, diseases are also the product of causes and conditions. There are two main causes of the disease: a long-term cause and short-term cause. Ignorance or unawareness is the ultimate cause of all diseases. Because of ignorance or delusion, one cannot see the reality of the phenomena and thereby clings to personal self or ego which in turn gives rise to the three mental poisons: desire, hatred and stupidity. So ignorance and three mental poisons constitute the longterm cause of disease. Secondly, the short-term causes of disease are the three humours: wind energy (Tib. rlung), bile energy (Tib. mkhris pa) and phlegm (Tib. bad kan). They are produced by the three mental poisons: desire gives rise to wind, hatred to bile and stupidity to phlegm. These three humours constitute the basic energy system in the body. They are interrelated to all vital functions of the body, organs, seven constituents and three excretions. Seven constituents of the body are: food (nutrition), blood, flesh, fat, bone, marrow and semen. The three excrements are sweat, urine and faeces.

• When the three humours, seven body constituents and the three excrements are balanced, one is healthy; when they are unbalanced one becomes sick. There are four factors responsible for the imbalance; they are improper climate, influence of demons, improper diet and improper behaviour. Since everything is interrelated, imbalance in one organ or one of the humours affects the rest of the organism. Because of the interdependence of humours and body constituents, etc., their imbalance can be diagnosed by the methods specially used by Tibetan doctors. The methods are:

Interrogation

• Considering the patient’s history.

Visual Examination

• Visual examination consists of examining the patient’s physical structure, eyes, tongue, urine, etc.

Tactile Examination

• This method of diagnosis is concerned with things such as temperature, inflammations, etc. Most important here is diagnosis by pulse.

Treatments

• There are four methods of treatment. They are diet, behaviour modification, medicine and physical therapy. The most important therapeutic technique is to restore the balance of the three ‘NYES-PA’ (humours) and to ensure that the seven constituents of the body are always in a healthy state. These seven constituents are: essential nutrient (dangsma), blood (khark), fat (tsil), muscle tissues (sha), bone (rus), marrow (kang) and regenerative fluid (khuwa).

Diet

• The first treatment involves the prescribing of a proper diet. For example, if the patient is suffering from a bile disorder, he should not take alcohol and should drink cool boiled water.

Behaviour Modification

• For example, a patient with a bile disorder should not do heavy physical activities. He should rest in the shade, and not sleep during the day. If these two factors fail to bring about a positive result, further treatment should be carried out.

Medicine

• Prescription of natural drugs. Here again the physician starts with less-potent concoctions and turns to stronger forms, if necessary. The drugs can be classified in 10 forms: decoction, pills, powder, granules, medicinal butter, medicinal calxes, concentrated extractions, medicinal wine, gem medicine and herbal medicine.

Physical Therapy

• Apart from natural drugs, the physician may also have to depend on other therapeutic techniques, like massage, hot and cold compresses, mineral spring bath therapy and medicinal bath are the gentle techniques. Blood, letting, cauterization, moxibustion, cupping and golden needle therapy are considered as rough techniques. There is also some minor surgery such as the draining of abscesses.

• Tibetan medical philosophy is a holistic philosophy involving the harmonious operation and balance of all the energies that constitute the human psycho-physical being. Theses energies are the psychologically originating three ‘NYES-PA’ or humours, which correspond to the three mental poisons and the five cosmo-physical energies that are at the basis of all phenomena. If all the factors that influence these energies (seasonal factors; diet and nutrition, life style and mental attitudes) are positively disposed, then these energies remain in balanced operation, and health is experienced. It is the objective of Tibetan medicine that the balance in these energies should be maintained.