TRADITIONAL TIBETAN MEDICINE AND HOMOEOPATHIC MEDICINE A COMPARISON

TRADITIONAL TIBETAN MEDICINE AND HOMOEOPATHIC MEDICINE: A COMPARISON Carles Amengual i Vicens, M. D. DIPLOMA THESIS 125 ANYS COMB 18 abril 2015

Traditional tibetan medicine and homoeopathic medicine: a comparison FIRST CHAPTER Introduction…………………. . . 3 Fundamental sources……………… 4 Three basic views…………. 5 Fundamental principles…………… 5 Philosophical basis……………… 7 History………………. 9 World situation………………… 10 Ideal conduct of the physician……. …………… 10 SECOND CHAPTER Introduction to diet and life style……………… 12 Causes of disease……………… 12 General pathology of the three humors…. . …… 13 Classification of disease……………. 13 Individual significance of disease……. …. …… 14 Principles of behavior…………… 14 Diet and nutrition……………… 15 Principles of herbal medicine…………………. 16 THIRD CHAPTER Diagnosis………………… 17 Tongue analysis………………. . 18 Urine analysis………………. . 18 Pulse…………………… 20 Case history…………………. 22 Pharmacology………………. . 23 Potentisation…………………. 25 Plant materia medica………………. . 26 Mineral materia medica……………. . …. 28 Animal materia medica……………. 30 Compounding / Impregnation………………. . 31 Otherapies………………. 31 Tshawa / Fever………………. 33 FOURTH CHAPTER Pathology and clinical practice………………. 34 CONCLUSIONS……………… 35 BIBLIOGRAPHY……………… 36

Traditional tibetan medicine and homoeopathic medicine: a comparison Introduction to Traditional Tibetan Medicine (TTM) and Homoeopathic Medicine (HM) The objectives of Traditional Tibetan Medicine The objectives of Homoeopathic Medicine The two main objectives of TTM are: The physician’s highest calling, his only calling, is to make sick people healthy –to heal, as it is termed (Organon, & 1) In the state of health the spirit-like force (dynamis) animating the material human organism reigns in supreme sovereignty. It maintains the sensations and activities of all the parts of the living organism in a harmony that obliges wonderment. The - Prevention of disease by maintaining balance reasoning spirit who inhabits the organism can thus freely use - Cure is achieved through regaining balance -Traditional Tibetan Medicine (TTM) is an integrated system this healthy living instrument to reach the highest goals of of health care that has served the tibetan people well for many human existence (Organon, & 9) centuries and which, I believe, can still provide much benefit Cure, which is the elimination of all perceptible signs and to humanity at large. symptoms of disease, means also the removal of the inner H H The Dalai Lama modifications of the vital force which underlie them: in this PREVENTION CURE way the whole disease has been destroyed (Organon, & 17) TTM as a holistic system The benefits of TTM as a living ancient knowledge: a natural and holistic medical science

Traditional tibetan medicine and homoeopathic medicine: a comparison The fundamental sources of Traditional Tibetan Medicine and Homoeopathic Medicine The Four Tantras, written by the physician Yuthok Yonten Gompo the elder, during the VIII century, and rewritten into the present form of the Gyueshi by Yuthok Yonten Gonpo the young in the XI century; and the Organon of Medicine, written by the physician Samuel Hahnemann a thousand years later, in 1810, are the original sources upon which we will discuss the similarities and differences between these two medical systems. The Four Tantras (r. Gyud b. Zhi) Root Tantra (r. Tsa r. Gyud) - The root of TTM; Eight branches Explanatory Tantra (b. Shad r. Gyud) - Basic studies; Eleven principles Oral Instruction Tantra (Man Ngag r. Gyud) - Pathology and treatment; Fifteen divisions Final Action Tantra (Phyi Ma r. Gyud) - Diagnosis and therapies, Four compilations The Organon of Medicine Samuel Hahnemann’s Organon of Medicine clearly and complete states the true nature of health and disease, the natural principles of cure, and the system of medical therapy based on these principles which we know as homoeopathy. It has remained until today the one essential cornerstone of homoeopathy, the ultimate authority on its doctrine and practice. Everything ever written on homoeopathy proceeds from it (Kunzli, J. : Organon of Medicine. The classic work on homoeopathy translated from the definitive sixth edition, Victor Gollancz Ltd, London, 1986)

Traditional tibetan medicine and homoeopathic medicine: a comparison

Traditional tibetan medicine and homoeopathic medicine: a comparison Three Basic Views Root Tantra and its Three Basic Views – The Three Trees Practical medicine has devised three ways of applying medicines for the relief of disorders of the human body: 1. To The Tree of General Condition "The Basis of Health and remove or destroy the fundamental cause of the disease; 2. To Disease" remove the symptoms by medicines which produced an opposite condition; 3. To remove the symptoms by medicines The Tree of Diagnosis which produced a similar condition The Tree of Treatment Methods If the physician clearly perceives what is to be cured in The 99 Medical Trees diseases, that is to say, in every individual case of disease (knowledge of disease, indication); if he clearly perceives The nature of a learned physician is to fully understand all what is curative in medicines, that is to say, in each individual distinct characteristics of every aspect of the principal energies and the basis of affliction, and all characteristics of medicine (knowledge of medicinal powers), and if he knows how to adapt, according to clearly defined principles, what is the remedial measures (Explanatory Tantra, II-31, 26) curative in medicines (choice of the remedy, the medicine indicated); if finally he knows the obstacles to recovery in each case and is aware how to remove them, so that the restoration may be permanent, then he understands how to treat judiciously and rationally, and he is a true practitioner of the healing art (Organon, & 3)

Traditional tibetan medicine and homoeopathic medicine: a comparison 5 ELEMENTS THEORY (‘Byung ba l. Nga) 5 Elements (’Byung ba) – creation of the internal organs 5 Energies (Khams) – the five external elements Union of the 5 Elements and the 5 Energies COSMOLOGY OF 5 ELEMENTS FIRE speed WIND movement SPACE emptiness WATER fluidity EARTH solidity - The theory of INTERDEPENDENT ORIGINATION explains how all natural forms arise from the Five Elements. -From the 5 Elements are created the Three Humors 3 HUMORS THEORY (Tib. Nyes Pa g. Sum) Origin Quality Divisions TTM describes physical health as being a balance between the Three Humors – the three energetic principles of the body - The Three Humors are: WIND BILE PHLEGM CONTRARIA CONTRARIIS CURENTUR 1. NATURA MORBORUM MEDICATRIX The most appropriate regimen during the employment of medicine in chronic diseases consists in the removal of such obstacles to recovery, and in supplying where necessary the reverse (Organon, & 261)… In acute diseases, the subtle, unerring internal sense of awakened lifepreserving faculty determines so clearly and precisely, that the physician only requires to counsel the friends and attendants to put no obstacles in the way of this voice of nature (Organon, & 262) 2. VITAL FORCE Without the vital force the material organism is unable to feel, or act, or maintain itself. Only because of the immaterial being (vital principle, vital force) that animates it in health and in disease can it feel and maintain its vital functions (Organon, & 10) 3. SIMILIA SIMILIBUS CURENTUR A weaker dynamic affection is permanently extinguished in the living organism by a stronger one, if the latter (whilst differing in kind) is very similar to the former in its manifestations (Organon, & 26)We can point to beautiful homoeopathic cures from the fortunate encounter of similar diseases, so many eloquent proofs of the one natural law of healing which rules in them: Cure by means of symptom similarity (Organon, & 50) 4. PURE EXPERIMENTATION There is no other possible way of correctly ascertaining the characteristics action of medicines on human health –no single surer, more natural waythan administering individual medicines experimentally to healthy people in moderate doses in order to ascertain what changes, symptoms, and effects each in particular brings about in the body and the psyche, i. e. , which disease elements it can produce and tends to produce (Organon, & 108) 5. MINIMAL DOSE The latest discoveries, as well earlier ones, have shown that crude medicinal substances when taken by the prover to test their characteristic effects do not express the full range of their latent hidden powers nearly as much as those taken in high dilutions correctly potentized by trituration and succussion. By this simple process the virtues hidden and, as it were, lying dormant in their crude state are developed to an unbelievable degree and roused to activity (Organon, & 128) 6. INDIVIDUALITY OF PATIENT All hot disorders should be treated with cool remedies. All cold disorders should be treated like baekan disorder. Treat loong disorders with oily and warm qualities irrespective of whether it is associated with a hot or cold disorder (Explanatory Tantra, II-30. 7) The Tibetan physician does not look only at the symptoms but at the underlying imbalances of elements or principal energies and tries to help with a In diseases all the physician can find which is really pathological and needs to be cured consists exclusively of the patient’s condition and complaints treatment that has opposing forces and thus counteracts the imbalance and all the changes in his health which are perceptible to the senses –in a word, of the totality of symptoms through the disease demands the right medicine to cure it (Organon, & 70) SIMILIA SIMILIBUS CURENTUR It is said in the r. Gyu-bzhi: “Administer warm remedies for hot diseases when cool remedies don’t produce the effect, and administer cool remedies for cold diseases when warm remedies don’t produce the effect”. In the second stem of the tree of Physiology and Pathology, the seventh branch has nine leaves signifying the Nine Fatal Diseases. The third one corresponds at an acute result of disease due to identical nature of treatment (e. g. hot nature of treatment given to a hot disorder thus adding to its severity). The difference with homoeopathic treatment is that it is done with a minimal dose, so aggravation is not dangerous. 7. INDIVIDUALITY OF REMEDY In no case being treated is it necessary to give a patient more than a single simple medicinal substance at one time, and for this reason by itself it is inadmissible to do so (Organon, & 273) 8. CHRONIC DISEASES-MIASMS Apart from all the chronic troubles, complaints, and diseases arising from a prolonged unhealthy way of living (& 77) and the innumerable chronic medicinal diseases (& 74) arising from the unwise, persistent, violent, and pernicious treatment that the old school employs, often even for minor complaints, most chronic diseases develop from these three chronic miasms: internal syphilis, internal sycosis, bust most of all, and to a disproportionate extent, internal psora (Organon, & 204)The external signs of the internal, virulent miasms are caused by a dynamic influence inimical to the vital principle; they can be extinguished only by a homoeopathic medicine acting on the vital principle in a similar manner but more strongly (Organon, & 282)

Traditional tibetan medicine and homoeopathic medicine: a comparison

Traditional tibetan medicine and homoeopathic medicine: a comparison Introduction to Diet and Life-style in Traditional Tibetan Medicine and Homoeopathic Medicine To learn the section on dietary regimen, which is one of the four remedial measures, one should know that the proper intake of foods and drinks sustain our body and life, whereas inadequate, excess or adverse intake leads to disorders and may cause sudden death. Therefore, it is essential to have a thorough knowledge of a healthy diet (Explanatory Tantra, II 16. 2) In chronic diseases the best way of living while taking medicine is achieved by the elimination of these impediments (cf. & 260) to recovery and, whenever called for, the inclusion of their opposites: innocent recreations of mind and emotions, outdoor exercise in almost any kind of weather (daily walks, light manual labor), suitable, nourishing, non medicinal food and drink, etc. (Organon, & 261) If the gratification of these desires remains within the limits of moderation, the slight obstacles that they might perhaps place in the way of real cure will be amply overcome (Organon, & 263) The influence of regimen and diet on the cure is not to be overlooked (Hahnemann, S. : The Medicine of experience, p. 476, in The Lesser Writings))

Traditional tibetan medicine and homoeopathic medicine: a comparison The Causes of Disease The innumerable causes and conditions that disturb the balanced state of health give rise to innumerable forms and natures of disorder, which affect the body as a whole. Since, it is impossible to reveal each and every cause for each and every disorder: the fundamental ignorance, which does not understand the intrinsic reality of the lack of self, is regarded as the general cause of all disorders. Just as the bird is never separated from its own shadow, no matter how high it soars up in the sky; likewise sentient beings will never be free from illness because of ever present fundamental ignorance even though they may live with joy and happiness (Explanatory Tantra, II-8. 5) PRIMARY CAUSES. Desire. Aggression. Delusion The specific causes are three mental poisons of desire, hatred and delusion that stem from fundamental ignorance and cause the development of loong, tripa and baekan disorders respectively (Explanatory Tantra, II-8. 6) SECONDARY CAUSES. Environmental. Provocations. Diet. Life-style & behaviour The physician is likewise a preserver of health if he knows the things that disturb it, that cause and sustain illness, and if he knows how to remove them from healthy people (Organon, & 4) It is only the pathologically unturned vital force that causes diseases. The pathological manifestations, accessible to our senses express all the internal changes, i. e. , the whole pathological disturbance of the dynamis: they reveal the whole disease (Organon, & 12) Some of the extrinsic factors that modify the development of psora into chronic troubles are, obviously, the climate; the particular natural conditions of the place of habitation; irregularities in the physical and moral education of youth –neglect, distortion, or overrefinement; physical and moral abuses in professional or private life; diet; human passions; various morals, customs and habits (Organon, & 81)

Traditional tibetan medicine and homoeopathic medicine: a comparison General Pathology of the Three Humors Then again Sage Yidlay Kye made this request: “O Master, Sage Rigpai Yeshi, how can one learn the section on the disorders which is characterized by the excess, the deficient and the disturbed state? May the Supreme Healer, the King of Physicians, please explain” (Explanatory Tantra, II-8. 1) Excess Deficiency Disorder The characteristic features of the excess, deficient and disturbed states, explained through their specific signs and symptoms, cover all disorders of the single nyepa. Combination of two or three nyepa can be understood by combining these signs and symptoms. There cannot be any signs and symptoms that are not included here (Explanatory Tantra, II-11. 21) The true natural chronic diseases are those that arise from a chronic miasm and that, left to themselves without their specific remedy, continue to increase indefinitely, tormenting the patient with ever greater suffering to the end of his days, despite the best mental and dietary habits (Organon, & 78) Objective and subjective symptoms will show alterations due to deficiency of functions, to an excess or a perversion (Farrington: Clinical Materia Medica, Ed. Albatros, 1982) There are tree forms of alteration of cellular function: deficiency, excess and perversion (P. Sanchez Ortega: Miasmas o enfermedades crónicas de Hahnemann, Ed. Albatros, 1983, p. 63) To the Psora it corresponds the characteristics of Deficiency; to the Sycosis, the Excess, and to the Syphilis, the one of Perversion (P. Sanchez Ortega: Miasmas o enfermedades crónicas de Hahnemann, Ed. Albatros, 1983, p. 64)

Traditional tibetan medicine and homoeopathic medicine: a comparison Individual Significance of Disease With a history going back approximately 2, 500 years, the Tibetan medicine, known as Sowa Rigpa in the Tibetan language, is one of the world’s oldest known traditional medicine. It originally developed during the pre-Buddhist era in the kingdom known as Shang Shung. As a traditional medicine, the future development of Tibetan medicine in Western countries is linked to being recognized as a popular and viable healthcare option providing an alternative clinical reality. Its inherent ability to incorparate predictive diagnostics, targeted prevention, and the creation of individualized medical treatment give Tibetan medicine great potential for assessing and treating patients We can categorically declare that the totality of symptoms and circumstances observed in each individual case is the one and only indication that can guide us to the choice of the remedy (Organon, & 18) Di Sarsina, P. ; Ottaviani, L. ; Mella, J. : Tibetan Medicine. A unique heritage of person-centered medicine, Pub. Med Central (PMC 3 - NLM DTD), 28 th. July. 2012 The mental and emotional changes along with the other symptoms in all cases of disease, even acute ones, must be considered (Organon, & 213) No true cure of a psoric or any other kind of disease can take place without the strict individualization of every case (Organon, & 82) In the quest for a homoeopathically specific remedy, i. e. , in comparing the totality of symptoms of the natural disease with the symptoms list of available medicines so as to find a disease agent similar to the trouble being treated, the more striking, strange, unusual, peculiar (characteristic) signs and symptoms in the case are especially, almost exclusively, the ones to which close attention should be given, because is these above all which must correspond to very similar symptoms in the symptom list of the medicine being sought if it is to be the one most suitable cure (Organon, & 153)

Traditional tibetan medicine and homoeopathic medicine: a comparison Diet and Nutrition Studies in Traditional Tibetan Medicine and Homoeopathic Medicine Maybe the best summary about diet and nutrition could be the second paragraph of chapter 18 of the Explanatory Tantra: “One should always take food in appropriate quantities. All foods should first be understood in terms of their qualities, like lightness or heaviness. Light food can be taken until one’s stomach is full and heavy food should be taken only half of the stomach. The correct amount of food intake is stressed to facilitate immediate and easy digestion. This helps to sustain life and generate digestive heat” (Explanatory Tantra, II, 18 -2). Hahnemann acknowledges that he has cured the most difficult chronic diseases without any particular change of diet. He considers to advise moderation in all things, or diminish or forbid altogether particular articles of diet, which would be prejudicial to the object of the healing. He advises against artificial systems of diet that could be even dangerous, and he quotes Hippocrates, whom in his Aphorisms says that medicine and the vis medicatrix naturae produce much more considerable and profound changes in diseases than any small irregularity in diet. “How near was this great man –Hippocrates, the father of Medicine- to the philosopher’s stone of physicians – simplicity!” (Samuel Hahnemann, Diet and Regimen, The Lesser Writings).

Traditional tibetan medicine and homoeopathic medicine: a comparison Principles of normal diet Diet for each typology Diet for specific conditions Dietary restrictions The correct amounts of food While taking a case of chronic disease one should carefully examine and weigh the particular conditions of the patient’s day-to-day activities, living habits, diet, domestic situation, and so on (Organon, & 94) During the experiment the diet must be carefully regulated. It should consist as much as possible of simple, nourishing food without spices, and one should avoid green side dishes, roots, all salads, and soup herbs (all of which always retain some disturbing medicinal properties no matter how they are prepared). Beverages should be those usually taken and should as much as possible not be stimulants (Organon, & 125) If someone complains of one or more trifling symptoms that he has noticed only recently, the physician should not consider this a fullfledged disease requiring serious medical attention. A slight adjustment in the diet and in the mode of living usually suffices to remove this indisposition (Organon, & 150) Considering the smallness of the dose, which in homoeopathy is as necessary as it is effective, it is easy to understand that during treatment everything that could have any medicinal action must be removed from the diet and the daily regimen, so that the subtle dose is not overwhelmed and extinguished, not even disturbed, by any foreign medicinal influence (Organon, & 259)

Traditional tibetan medicine and homoeopathic medicine: a comparison Diagnosis in Traditional Tibetan Medicine and Homeopathic Medicine This ancient, natural and gentle diagnostic system comprises three diagnostic methods: Inspection (Tib. l. Ta ba) - which means to watch, to observe Homoeopathic Medicine uses the classical methods of physical diagnosis: - Case History - Inspection Palpation (Tib. Reg pa) - which means to touch - Palpation Case History (Tib. Dri ba) - which means to ask questions, to take a history - Auscultation - Percussion The individualizing examination of a case of disease demands of the physician only impartiality, sound senses, attentive observation, and faithfulness in recording the disease picture (Organon, & 83)

Traditional tibetan medicine and homoeopathic medicine: a comparison

Traditional tibetan medicine and homoeopathic medicine: a comparison

Traditional tibetan medicine and homoeopathic medicine: a comparison Case History in Traditional Tibetan Medicine and Homoeopathic Medicine Otto von Bismarck had led a very wild life, eating and drinking fabulous quantities at Gargantuan meals, smoking to excess, etc. In the course of his life he had been treated by about 100 doctors, the heads of the profession, and had terrified them all. He had dictated treatments to them with very unfavorable results. Dissatisfied with the celebrated professors whom he had ordered about, he sent one fine day for an unknown youngster, Dr. E. S. Schweninger, who was interested in nature cure and homoeopathy and who had no belief in orthodox drugs, given in large quantities. "Like a good homoeopath, he asked Bismarck numerous questions, especially about his diet, which no one had ever asked before. At last the prince got angry and told the young doctor that he was getting tired of being questioned. With extraordinary presence of mind, Schweninger replied, 'If you do not want to answer questions, you ought to have not sent for a doctor but for a veterinary surgeon. He never puts questions to the animals he treats. '

Traditional tibetan medicine and homoeopathic medicine: a comparison Case History or Interview (Tib. Dri Ba) Examination of a case of disease This is the process of collecting information: how to question and listen to the patient in order to identify signs and symptoms; knowing about diet and behavior in order to understand what the possible causes of the disturbance or illness may be. It demands of the physician only impartiality, sound senses, attentive observation, and faithfulness in recording the disease picture (Organon, & 83) Three main points to clarify: Current symptoms The cause of the symptoms The patient's reaction to certain foods and behaviours The patient tells the history of his complaints. The relatives describe his complaints, his behavior, and everything they have noticed about him. The physician sees, hears and observes with his other senses what is altered and peculiar in the patient. He writes everything down exactly, including the verbatim expressions of patient and relatives. Whenever possible he remains silent to let them finish what they have to say without interrupting them, as long as they do not digress unduly. At the beginning he asks them only to speak slowly so that he may write down all the essential information (Organon, & 84) The physician asks for particulars, e. g. : when did this symptom appear? What was the pain in that place like? Describe clearly the exact nature of that symptom or circumstance reported (Organon, & 86) The physician asks whethere is anything to be said concerning these bodily parts and functions or about the mental and affective condition of the patient (Organon, & 88) While taking the case of chronic disease one should carefully examine and weigh the particular conditions of the patient’s day-to-day activities, living habits, diet, domestic situation, and so on. One should ascertain whethere is anything in them which may cause or sustain the disease and remove it to help the cure (Organon, & 94)

Traditional tibetan medicine and homoeopathic medicine: a comparison Pharmacology in Traditional Tibetan Medicine and Homoeopathic Medicine Tibetan pharmacology Homoeopathic pharmacology History of Tibetan pharmacology Just as certainly as every kind of plant is different from every other family and species of plant in its outer form, in the particular way in which it lives and grows, in its taste and smell… so also it is certain that these plants and minerals are all different and distinct from each other in their pathogenetic and therefore curative effects (Organon, & 119) Wound-healing substances 8 functions of medicines Principles of Natural Medicine Taste Post-Digestive Taste The Eight Potencies of Medicines (II, 20 -4) 1. Heavy 2. Oily 3. Cool 4. Blunt 5. Light 6. Coarse 7. Hot 8. Sharp The true value of any medicinal substance is known when the real effects have been sufficiently tested on healthy people to know beyond doubt that it can produce a disease condition very similar to the one to be cured, more similar than of any other medicine (Organon, & 119) Every power that acts on life, every medicine, alters the vital force more or less and brings about in human health certain modifications of greater or lesser duration. We call this the primary action. Although it is a product of both the medicinal and the vital force, this primary action nevertheless belongs more to the domain of the former. Our vital force strives to oppose its energy to this influence. This, its life-preserving reaction, is an automatic activity called secondary action or counteraction (Organon, & 63) These Medical studies are according to the Second Tantra of the r. Gyud b. Zhi No medicines should be taken but those that one knows thoroughly, those Medicine should be available in various forms, endowed with rich qualities, whose purity, authenticity, and full potency one is completely certain of possess all essential features and is compounded favorably to gain an (Organon, & 122) exceptional therapeutic effect (Explanatory Tantra, II-26. 6)

Traditional tibetan medicine and homoeopathic medicine: a comparison Specific Traditional Tibetan Medicine and Homoeopathic Medicine studies Any substance, if identified and used properly in its singular natural form, or after being incorporated into a multiple compound, has a beneficial effect. Thus, there is no substance on this earth which is devoid of any medicinal value (Explanatory Tantra, II-19. 7) 1. Herbs 2. Minerals 3. Metals 4. Animal products All crude animal and vegetable substances have more or less medicinal virtue and can alter the state of human health, each in its own way (Organon, & 266) 1. Herbs 2. Minerals 3. Metals 4. Animal products 5. Nosodes

Traditional tibetan medicine and homoeopathic medicine: a comparison POTENTISATION It is essential in Tibetan Medicine the grinding of the raw material into a very fine powder for easy ingestion and absorption of the medicine, and to preserve the potency and produce a quick effect of the remedy. POTENTISATION For its own special purpose and by its own special procedure, never tried before our time, homoeopathy develops the inner, spirit-like medicinal powers of crude substance to a degree hitherto unheard of and makes all them exceedingly, even immeasurably, penetrating, The toxic elements of the ingredients undergo active and effective, even those that in the a detoxification procedure in order to crude state do not have the slightest medicinal potentise the remedy. effect on the human organism (Organon, & The potency of medicine is of two kinds: roe 269) nuepa, the potency derived from the taste By the mother tincture of a plant or the which is expounded in general and ngowoe trituration of a mineral substance and the nuepa, the potency derived from its natural succussion of its solution (dynamization, quality is expounded specifically potentization) the medicinal forces lying (Explanatory Tantra, II-20. 2) hidden in it are developed and uncovered more and more, and the material is itself spiritualized, if one may use that expression (Organon, & 269 b)

Traditional tibetan medicine and homoeopathic medicine: a comparison

Traditional tibetan medicine and homoeopathic medicine: a comparison Plant Materia Medica used both in Traditional Tibetan Medicine and Homoeopathic Medicine Abies spectabilis (TTM) Carduus benedictus (HM) Dryopteris filix-mas (HM) Abies Canadensis (HM) Carduus marianus (HM) Equisetum hyemale Abies nigra (HM) Cassia fistula (TTM) Erigeron acer (TTM) Achillea millefolium Cassia senna (HM) Erigeron canadense (HM) Aconitum napellus Centaurea monantha (TTM) Eugenia caryophyllata (TTM) Ailanthus glandulosa Centaurea tagana (HM) Eugenia jambos (HM) Allium cepa Chelidonium majus Euphorbia helioscopia (TTM) Allium sativum Chenopodium album (TTM) Euphorbia amigdaloides (HM) Anemone pulsatilla Chenopodium anthelminticum (HM) Euphrasia odontites (TTM) Anisum vulgare (TTM) Cinnamomum camphora Euphrasia officinalis (HM) Anisum stellatum (HM) Cinnamomum zeylanicum Fagopyrum tataricum (TTM) Arctium lappa Citrulus colocynthis Fagopyrum esculentum (HM) Arctostaphyllos uva-ursi Citrus limonum Ferula asa-foetida Artemisia absinthium Citrus vulgaris Ficus religiosa Artemisia vulgaris Clematis Montana (TTM) Fragaria nilgerrensis (TTM) Asarum sieboldi (TTM) Clematis erecta (HM) Fragaria vesca (HM) Asarum europaeum (HM) Crataegus pentagyna (TTM) Gentiana decumbens (TTM) Asparagus racemosus (TTM) Crataegus oxyacantha (HM) Gentiana cruciata (HM) Asparagus officinalis (HM) Crocus sativus Gentiana lutea (HM) Berberis vulgaris Croton tiglium Geranium pratense (TTM) Calotropis gigantean Datura stramonium Geranium robertianum (HM) Cannabis sativa Delphinium grandiflorum (TTM) Glycyrrhiza uralensis Capsella bursa-pastoris Delphinium staphysagria (HM) Gnaphalium affine (TTM) Capsicum annuum Drosera peltata (TTM) Gnaphalium polycephalum (HM) Carduus crispus (TTM) Drosera rotundifolia (HM) Gossypium herbaceum Dryopteris fragrans (TTM)

Traditional tibetan medicine and homoeopathic medicine: a comparison Helleborus niger Melilotus dentatus (TTM) Plantago major Hydrocotyle nepalensis (TTM) Melilotus suaveolens (TTM) Polygonum avicularis (TTM) Hydrocotyle asiatica (HM) Melilotus officinalis (HM) Polygonum hydropiperoides (HM) Hyoscyamus niger Menispermum dahuricum (TTM) Populus tremula (TTM) Inula helenium Menispermum canadense (HM) Populus candicans (HM) Ipomoea hederacea (TTM) Menyanthes trifoliata Prunus armeniaca (TTM) Ipomoea purpurea (HM) Myrica nagi (TTM) Prunus spinosa (HM) Iris dichotoma (TTM) Myrica cerifera (HM) Pyrus malus (TTM) Iris florentina (HM) Myristica sebifera Pyrus Americana (HM) Juglans regia Oenanthe javanica (TTM) Ranunculus acris Juncus amplifolius (TTM) Oenanthe crocata (HM) Ranunculus sceleratus Juncus effusus (HM) Oxytropis oxyphylla (TTM) Raphanus sativus Juniperus communis (TTM) Oxytropis lamberti (HM) Rheum palmatum Juniperus virginiana (HM) Paeonia albiflora (TTM) Rhododendron sinense (TTM) Lactuca sativa (TTM) Paeonia officinalis (HM) Rhododendron sp. (HM) Lactuca virosa (HM) Papaver somniferum Ricinus communis Lepidium apetalum (TTM) Paris quadrifolia Robinia amara (TTM) Lepidium bonariense (HM) Phaseolus mungo (TTM) Robinia pseudacacia (HM) Lilium sp. (TTM) Phaseolus nanus (HM) Rumex crispus Lilium tigrinum (HM) Phytolacca acinosa (TTM) Saccharum officinarum Linum baicalense (TTM) Phytolacca decandra (HM) Salix viminalis (TTM) Linum catharticum (HM) Pinus sylvestris Salix nigra (HM) Piper nigrum Sambucus racemosa (TTM) Sambucus nigra (HM)

Traditional tibetan medicine and homoeopathic medicine: a comparison Santalum album Solidago virgaurea Thuja occidentalis (HM) Scutellaria baicalensis (TTM) Spiraea media (TTM) Trifolium lupinaster (TTM) Scutellaria laterifolia (HM) Spiraea ulmaria (HM) Trifolium pretense (HM) Senecio tibeticum (TTM) Stellaria dichotoma (TTM) Urtica dioica (TTM) Senecio aureus (HM) Stellaria media (HM) Urtica urens (HM) Sinapis alba Strychnos nux-vomica Valeriana officinalis Solanum indicum (TTM) Tanacetum vulgare Viola patrinii (TTM) Solanum xanthocarpum (TTM) Taraxacum officinale Viola odorata (HM) Solanum nigrum (HM) Terminalia chebula Viola tricolor (HM) Solanum tuberosum (HM) Thuja orientalis (TTM) Vitex agnus castus Withania somnifera Zingiber officinale

Traditional tibetan medicine and homoeopathic medicine: a comparison Mineral and Metal Materia Medica used both in Tibetan Medicine and Homoeopathic Medicine Alumen Ferrum metallicum Ammoniacum Fluorita / Fluoric acid Argentum metallicum Hydrargyrum Aurum metallicum Magnetitum Borax Mercurius Calcarea carbonica Ca. CO 3 Salt / Natrum muriaticum Calcitum Plumbum Cinnabaris Sulphur Coal / Carbo vegetalis Zincum Cuprum metallicum

Traditional tibetan medicine and homoeopathic medicine: a comparison GOLD SILVER IRON COPPER MERCURIUS SULPHUR

Traditional tibetan medicine and homoeopathic medicine: a comparison TIBETAN MEDICINE Promotes longevity, antiaging, chronic thsawa, treats metal toxicity, prevents negative energy influences. Precious Pills HOMOEOPATHIC MEDICINE Aurum develops in the organism, by attacking the blood, glands and bone, conditions bearing striking resemblance to mercurial and syphilitic infections SILVER Chuser, water retention, reduces bad blood energy, eliminates poison, removes pus, treats lymph cancer. Precious Pills Emaciation, a gradual drying up, desire for fresh air, dyspnoea, sensation of expansion and left-sided pains are characteristic IRON Liver and bile disorders, eyes problems, reduces pain, removes water retention, protects from negative influences. Precious Pills Best adapted to young weakly persons, anaemic and chlorotic, with pseudo-plethora, who flush easily; cold extremities; oversensitiveness; worse after an active effort. COPPER Dries pus and bad blood, lung disorders, chronic liver disease, treats toxins, prevents skin disorders. Precious Pills Spasmodic affections, cramps, convulsions, beginning in fingers and toes, violent, contractive, and intermitting pain. Its curative range includes tonic and clonic spasms, convulsion, and epileptic attacks MERCURIUS Mercury is an important constituent of specific Tibetan medicines known as Precious Pills, multi–ingredient formulas used to treat a wide variety of conditions, including blood disorders, cancer, neurological problems, allergies, arthritis, chronic wounds as well as use as tonics and antidotes to chemicals and poisons -detoxication: Tsothel Skin disorders, chuser, wounds, antipruritic. Precious Pills Every organ and tissue of the body is more or less affected by this powerful drug; it transforms healthy cells into decrepid, inflamed and necrotic wrecks, decomposes the blood, producing a profound anemia GOLD SULPHUR This is the great Hahnemannian antipsoric. Its action is centrifugal – from within outward- having an elective affinity for the skin, where it produces heat and burning, with itching

Traditional tibetan medicine and homoeopathic medicine: a comparison Animal Materia Medica used both in Tibetan Medicine and Homoeopathic Medicine Apis cerana / Apis mellifica Bufo rana Fel tauri Bombyx mori Murex

Traditional tibetan medicine and homoeopathic medicine: a comparison COMPOUNDING IMPREGNATION Then again sage Rigpai Yeshi said these words: “O Great sage, listen. The section on pills is comprised of two parts: pills that cure hot disorders and pills that cure cold disorders” (Subsequent Tantra, IV-5. 1) The globules, from 5 to 600 of which should be in each little bottle, and fill it only about half full, should be moistened with from three to four drops of the alcoholic medicinal dilution, and not shaken in the corked up bottle, but rather stirred about in it with a silver or glass pin, and the bottle kept uncorked until the evaporation of the alcohol they become dry and no longer adhere to each other, so that each globule may be taken out separately; in this way the homoeopathist possesses indisputably the most convenient process for having his medicines always of the same good quality and ready for immediate use (Samuel Hahnemann: On the impregnation of the globules with medicine, The Lesser Writings, 1829) Grind all medicinal ingredients, which are required for compounding pills, into fine powder. Mix all the compounds that do not require any medicinal vehicle with an appropriate liquid and knead them consistently until the reach their standard level. Roll them into pills equal to the size of a puffed pea (Subsequent Tantra, IV-5. 5)

Traditional tibetan medicine and homoeopathic medicine: a comparison External Therapies Study of channels, chakras and points Point location and function Movement of subtle energies in the body Subtle energies, astrological influences Moxibustion o Study of moxibustion points o Ten types of moxibustion Bloodletting o The 77 blood-letting points The dynamic forces of mineral magnetism, electricity, and galvanism act no less homoeopathically and powerfully on our vital principle than medicines actually called homoeopathic… These other forces can cure disease, especially those in which sensitivity and irritability are disturbed and those having abnormal sensations and involuntary muscle movements (Organon, & 286) The healing force so called animal magnetism or mesmerism… is a marvelous, priceless gift of God to man, by which well-intentioned man exerts his strong will over a patient with or without touching him, or even at some distance, in such a way that the vital force of the healthy mesmerize gifted with this power dynamically flows into the patient (Organon, & 288) Of all therapies ever conceived, there is none more allopathic, senseless, and futile than Broussais’s debilitating bloodletting and starvation diet, which have been widespread for years (Organon, & 74) The ruinations of human health brought about by this pernicious allopathic treatment, the bloodletting, at its worst in recent times, are the most tragic and most incurable of all the chronic diseases (Organon, & 75)

Traditional tibetan medicine and homoeopathic medicine: a comparison Cupping – authentic Tibetan traditional cupping o Use of Tibetan copper cups o 3 types of Cupping was currently used in Western Medicine The massage on a patient who is slowly convalescing after being cured of a chronic disease and still suffers o The Three stages of Ku Nye: from emaciation, weak digestion and lack of sleep. The - Ku – application of herbal oils individual muscles of the limbs, chest, and back are - Nye – massage of muscles, tendons, grasped and kneaded with moderate pressure. The vital channels and specific points principle reacts to this, restoring the tone of the - Phyis – therapeutic techniques for removing muscles and their blood and lymph vessels (Organon, oils from the skin & 290) Yuk Cho - Stick therapy Lums – Herbal bath therapy Chu yi Trulkhor - Cold water hydrotherapies Ku Nye – Traditional Tibetan Massage Baths of pure water have been found to be useful adjuvants, both palliativelly and homeopathically, in the restoration of health in acute infections and during the convalescence of patients who have just been cured of a chronic disease, when the condition of the convalescent and the temperature, duration, and frequency of the baths are properly taken into account (Organon, & 291)

Traditional tibetan medicine and homoeopathic medicine: a comparison CONCLUSIONS TIBETAN MEDICINE HOMOEOPATHIC MEDICINE 1. ORIGIN Tibet Europe 2. SOURCE The Four Tantras (s. XI) Organon of Medicine (s. XIX) 3. FOUNDER Yuthok Yonten Gonpo the Young Samuel Hahnemann 4. PRINCIPLES 3 Humors 5 Elements Interdependence Contraria Contraribus Curentur Natura Morborum Medicatrix Vital Force Similia Similibus Curentur Pure Experimentation Minimal Dose Individuality of Patient Individuality of Remedy Chronic Illnesses 5. DIAGNOSIS Unbalance, Characteristic Symptoms, Repertorisation 6. MATERIA MEDICA Any substance: Vegetal, animal, mineral 7. POTENCY Fine powder, detoxification, recitation Dilution and succussion 8. GRANULES 9. CODE OF ETHICS 10. AIM Mixed, several remedies and ponderal dose Impregnated, one remedy and minimal dose Very high 2 Flowers ealth and long life 3 Fruits Dharma, happiness, wealth Highest goals of existence Know thyself

Traditional tibetan medicine and homoeopathic medicine: a comparison TIBETAN BIBLIOGRAPHY Lobsang Tsultrim Tsona & Tenzin Dakpa: Fundamentals of Tibetan Medicine, Men-Tsee-Khang, Dharamsala, 2001 Rohrer, A. & Qusar, N. : Comparative Paradigms of Homoeopathy and Tibetan Medicine, Journal of Tibetan Medical & Astrological Institute of H. H. the Dalai Lama, vol I, nº 2, 1995 Sangye Gyamtso: The Blue Beryl – Tibetan Medical Paintings, H. N. Abrams, Inc. Publishers, NY, 1992 Yeshi Donden: Health trough Balance. An introduction to Tibetan Medicine, Motilal Banarsidass Publishers, Delhi, 2000 Yuthok Yonten Gonpo: The Root Tantra and The Explanatory Tantra from the Secret Quintessential Instruccions on the Eight Branches of the Ambrosia Essence Tantra, Men-Tsee-Khang Publications, Dharamsala, 2 nd Edition, 2011 Yuthok Yonten Gompo: The Subsequent Tantra from the Secret Quintessential Instructions on the Eight Branches of the Ambrosia Essence Tantra, Men-Tsee-Khang Publications, Dharamsala, 2011 Youtube: IATTM – Carles Amengual Thesis MTT & homeopathic Medicine http: //goo. gl/FU 3 b. Lo HOMOEOPATHIC BIBLIOGRAPHY Boericke, W. : Pocket Manual of Homoeopathic Materia Medica, Boericke & Runyon, Philadelphia, 1927 Hahnemann, S. : Organon of Medicine, 6 th Edition, trad. Dr. J. Kunzli, Victor Gollancz LTD, London, 1986 Hahnemann, S. : Doctrine Homoeopathique ou Organon de l’art de guérir, 6ème edition, trad. Dr. Pierre Schmidt, Éditions J. B. Baillière-Ed. Similia, Paris, 1982 Hahnemann, S. : The Lesser Writings, B. Jain Publishers, Delhi, 1984 Hope, R. A. et al. : Oxford Handbook of Clinical Medicine, Oxford University Press, 1993 Kanjilal, J. N. : Repertorization. How to utilize symptoms of the case for finding out the similimum with the help of repertory, B. Jain Publishers (P) Ltd, Delhi, 1995 Kent, J. T. : Lectures on Homoeopathic Philosophy, Examiner Printing House, Lancaster, 1900 Kent, J. T. : Final General Repertory of the Materia Medica, National Homoeopathic Pharmacy, Delhi, 1982 Ortega, P. S. : Apuntes sobre los miasmas o enfermedades crónicas de Hahnemann, Editorial Albatros, Buenos Aires, 1983 Ortega, P. S. : Introducción a la Medicina Homeopática, Novarte, México, 1992 Solano de Luque, F. : Observaciones sobre el pulso, Imprenta Real, Madrid, 1787 Surós, J. : Semiología médica y técnica exploratoria, Salvat Editores, Barcelona, 1978 Weir, J. : Homoeopathy. An explanation of its principles. A lecture given at the Royal Society of Medicine, London, 26 th July, 1932