Homeopathy vs. Ayurveda vs
Allopathy
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[Stephanie Hile]
Homeopathic Remedies in relation to the three Doshas of Ayurveda,
Does anyone remember the English Homeopath and Teacher, John Damonte?
He developed a fairly sophisticated 4-Element Map to highlight patterns
in the imbalances he observed in patients. Misha Norland, another famous
English Homeopath took this further in his book ”The Four Elements in
Homeopathy”.
I would like to introduce some of the more obvious and easily identified
’elemental’ characteristics of one or two substances found in the Periodic
Table and then move on to describe how they are used in Ayurvdea.
So, following in the footsteps of John Damonte and Misha Norland lets see
if we can identify some of the elemental characteristics of Aur-met. Look at
the list of rubrics ... does anything
there intuitively suggest the dominance of any particular element? Aur-met. prides himself on his sense of
responsibility so what about the rubric, 'anger from contradiction'? Getting 'Hot under the collar' is an
expression that brings to mind the fiery nature of anger. So Aur-met. has
plenty of 'fire'!
On the opposite pole, Aur-met. can feel crushed and useless, “As if he
has failed” and life is no longer worth living. Where has all his fire gone
now? Making an intuitive leap we could say his fire has been 'put out' ...
which suggests the water element has some role in the picture of Aur-met.'s
pathology. We do naturally associate the water element with emotions(with grief
... when we cry we 'melt into tears').
So, fire and water play a part in Aur-met. pathology. Does the air
element? We often associate the air element with thoughts - cold reason and
subtle discrimination, both could be said to have cutting associations -
cutting, like a cold wind. Aur-met. is full of self-reproach - which is
virtually an act of cutting oneself.
The 3 main elements are out of balance in the Aur-met. patient. These
are counteracted by the remedy if its is given in the right potency because
these elements are present in the remedy in similar proportions.
What a fascinating way to describe the characteristics and action of a
Homeopathic Remedy!
The proving symptoms of Tungsten (below) show how changes the balance of
the doshas due to the remedy affect the mood and perception of the provers.
This study provides a remarkable insight into the proving experience.
Doshas rebalanced by Tungsten
The language they use gives us an exceptionally clear idea of how each dosha
influences perception of the situation.
Pitta decreases markedly, and as Vata increases there's a feeling of
detachment or spaciness, which is a very typical vata expression.
Dreamy calmness is typical of Kapha increase.
Historically, these elemental concepts gave rise to the historical idea
of 'Hippocratic Temperaments'. Similar use is made of the element concept in
Acupuncture and Ayurveda. Each system has its own inner coherence and beauty -
and we can learn from them all, but a sometimes a little confusion can arise
when making cross-cultural comparisons.
Ayurveda:
The Choleric temperament is traditionally associated with heat and the
fire element (Pitta dosha).
The Phlegmatic temperament is associated with moisture and water (Kapha
dosha).
The Melancholc temperament is associated with air and space (Vata
dosha).
These elements can be mixed together in various ways, according to
different schools of thought - in Ayurveda the 4th traditional element, earth,
is not studied alone - it only found mixed together with water to enhance the
description of Kapha... to give the muddy and sticky image of the mucous
produced in Kali-bi conditions!
Doshas after proving - Kapha (phlegmatic type sx).
Do these correspondences conform to our expectations? Vata is
characterised by air qualities such as worry, fear and coldness. Are these
experiences confined to
The table below shows some of the main characteristics of the three
Doshas with examples of remedies which markedly exhibit these attributes.
the naturally occurring gaseous elements like Oxygen, Nitrogen? Does
Pitta manifest in the hot elements? Kapha in cold, static elements?
r. Lung, (Vata) the wind element is an aspect of the breath and it is
closely associated with the nervous system. Normally, vata produces enthusiasm
and creativity.
Its balance is easiliy disturbed by desire and attachment. Concern with
external factors, like the wind disturbing the treetops, produce excessive
mental activity, which manifests itself as troubled, erratic thinking,
capricious moods, excited loquacity and active dreams. This kind of stress,
causes hurried, impatient, busy and often obsessional minds. As a result of
being a bit impulsive and scatter-brained their finances can end up in a mess.
Elemental Properties and Modalities :
Light, mobile and quick. Coarse, rough, hard and piercing. These
sensations are exemplified by the pains of arthritis. Its roughness can be seen
in the hair and fingernails. It is dry and absorbant like the spongy tissues of
the lungs.
We can easily find many examples of rLung symptoms which reflect these
properties in the repertory and produce an analysis which gives a list the
remedies of this type, (square brackets indicate B. Bhattacharya's analysis of
each one).
Mind; activity; general; hyper
active. impatience: impulsive.
Generalities; coldness:
Repertorisation Hyos.
[V5,P5] Stram. [V5,K5] Ign. [V5,P5] Bell. [V5,K5] Camph. [V5,K5,P5] Staph.
[V5,k5] Op. [V5,P5] Arn. [V5,K5] Anac. [V5,P5] Bry. [V5,K5]
Minerals ...
Busy,
restless - chaotic. Impulsive.
Loquacity.
Mind & Speech abrupt.
Plans
- many. Thoughts rapid.
<
Cold
Stool, watery.
Taste:
astringent.
Repertorisation Ars. Phos. Sulph. Aur-met.
Bar-c. Arg-n. Caust. Cupr-met. Calc. Nat-m. Iod.
Tripa, (Pitta) inner heat, is associated with the endocrine system. It
normally gives clarity, determination and courage. When over-stimulated it
manifests as competitiveness, then other people are percieved as being in the
wrong, and we often feel that we are under attack. The result is dictatorial
egotism, irritability and anger. When anger is out of control it becomes hatred
and violence, which are often reflected in destructive dreams of battles and
fighting.
Elemental Properties and Modalities :
Hot and dry. Light and quick. It is sharp, acidic, pungent and purging.
Boils, ulcers and acid indigestion are typical Tripa complaints.
Mind;
anger irascibility: capriciousness:
Generalities;
blood; circulation of; accelerated: heat; flushes of
Repertorisation Nux-v. [P5,K5] Cham. [V5,P5] Coff. [P5] Croc-s. [V5,P5,K5] Ran-b.
[P5] Ip. [P5] Verat. [P5] Cocc. [P5] Chin. [P5] Lil-t. [P5]
Minerals ...
Quarrelsome.
Anger.
Thirst.
Skin
- burning or cracked.
Stool,
hard.
Taste,
bitter.
Repertorisation Carb-an. Sulph. Hep. Merc. Sil.
Ars. Nat-m. Nit-ac. Petr. Phos. Caust.
Badkan (Kapha) is associated with fluids (blood), and it also mixes with
the earth element. Its softness and smoothness give tolerance and love.
Its heaviness helps us to relax, so sleep is usually deep and there can
be romantic dreams.
When it is stimulated by delusions, its heavy nature gives rise to
physical and emotional sluggishness, apathy and dullness. This may produce a
rather boring and monotonous voice.
Opinions and relationships formed cautiously. Opinions are then held
doggedly, which gives rise to ignorance and can result in a lack of
consideration for others.
In financial dealings, their cautious investments can amount to
miserliness, and this greed itself produces a tendency to envy.
Elemental Properties and Modalities :
The water element in the body is cool, soft, oily, sticky and slow, like
mucous. Earth is dry, heavy, solid and slow, like bone. Poor circulation and
congestion are typical complaints.
Mind; dullness sluggishness difficulty thinking
and comprehending
Generalities;
lassitude: Sleep; rise; aversion to.
Repertorisation: Puls. [V5,P5] Bry. [V5,K5] Con. [V5,K5] Cycl. [K5] Dulc. [V5,K5]
Arn. [V5,K5] Dig. [K5] Dros. [K5]
Minerals:
Ideas,
deficiency of; Slowness.
Bed
- remains in.
Thirstless.
Stool
- white.
Taste,
sweet.
Repertorisation: Merc. Phos. Sulph. Arg-n.
Plb-met. Calc. Ph-ac.
Bar-c. Graph.
Do these proposed correspondences conform to the expectations arising
from our knowledge of the Periodic Table and of the corresponding remedies?
Even though the three symptom repertorisations above take only a small
number of generalised complaints the results are interesting. The more
characteristic symptoms we add the clearer the differences between the three
temperaments becomes.
Vata characterised by 'air 'qualities such as worry, fear and coldness.
Are these experiences confined to the naturally occurring gaseous elements like
Oxygen, Nitrogen? The remedies suggested certainly do worry and suffer anxiety.
Does Pitta manifest in the hot elements? Think of the burning symptoms
of Hep. Are kapha traits found in the heavy, cold and static elements? This is
certainly true of the Calciums. Bar-c. is another heavy, slow remedy. Ph-ac
suffers exhaustion badly.
[Alan Schmukler]
Homeopathy versus Allopathy
There is a hospital not far from where I live that treats cancer
patients with a six-million electron volt radio therapy linear accelerator.
Another treatment is a drug called Fluoroucil which carries this warning:
"gastrointestinal haemorrhage and death may result . . . even in patients
in relatively good condition."
What assumptions about life, illness, healing, and immunity gave rise to
such treatments? And what are the corresponding assumptions in homeopathy,
that led it in the opposite direction?
Allopathic medicine starts with the reductionist idea that living things
can be explained purely in terms of their chemistry. We are complex biological
machines, but machines nonetheless. Like any machine, we are no more than the
sum of our parts. If you understand the parts, you'll understand the whole.
Life is about stuff.
You can see these assumptions on many levels. A huge transplant industry
has evolved, with its attendant need for parts (and the knotty questions about
who gives them and who gets them). There is talk about "farming" them
from baboons and other un-consenting life forms. Probably the ultimate
expression of life as a machine is the growth of the biotechnological industry
with genetic "engineering" and the patenting of life forms.
The allopathic philosophy can also be seen in the approach to research.
With powerful microscopes and sophisticated tests, scientists explore
increasingly smaller parts of the organism; the cell, cell membrane, nucleus,
mitochondria, DNA etc. The presumption is that if you know how the parts work,
you'll understand the whole and be able to manipulate it. An immense research
business has developed.
If life and disease are about chemistry, allopathic medicine must treat
disease at the physical, chemical level. If the body is a machine, without
volition, healing must be accomplished from without. You have to make the body
get better. This leads to aggressive treatments with powerful and toxic drugs
and radiation.
From this perspective, the patient's state of mind is not relevant to
treatment.
The immune system (seen as being made of cells and proteins) gets little
emphasis. It is known to be able to prevent illness, but is not much use once
you get sick. Then allopathy prescribes strong medicine. It's also an inconvenience
when it stimulates allergies or if you happen to have an organ transplant. In
fact, because of their work with transplants, allopaths know a lot more about
how to suppress the immune system, than how to stimulate it.
In the few areas (e.g. interferon) where the immune system is explored,
the focus is on isolating some factor and using it by itself. This again leads
to side effects since it bypasses the body's feedback system.
Allopathy is unsurpassed in treating mechanical or structural problems
and modern surgery has relieved much suffering. Where allopathy falls short, is
in dealing with metabolic disturbances (resulting in chronic disease). Here,
there is little talk of cure, and treatment is symptomatic. The disturbances
which cause chronic disease are so subtle, that the scalpel and the drug are
blunt instruments, and homeopathy, with its wholistic/vitalist view, must be
embraced.
The science of homeopathy assumes that all living things, aside from
their chemical/mechanical nature, are infused with a life force or vital
principle. This "vital force" gives life to the inert ingredients . .
. the collection of atoms and molecules. It is energy with volition . . . or
the organism's intelligence. This is an old concept which is known in India as
Prana and in China as Chi. Wilhelm Reich referred to it as the Orgone.
In this model, life is directed by harmonious energy and disease is a
disturbance of the harmony. Since disease is a disturbance of energy, you are
not going to find it by looking through a microscope or doing a blood test.
What you will find are the effects of disease, the symptoms and signs.
Pathology, such as cancer, nephritis, emphysema, are not the disease, but the
result of it. The disease was the imbalance that gave rise to them.
Since the vital force exists in the whole organism, any "sick"
part must have arisen from the disharmony of the whole. A corollary is that,
whatever you do to one part will affect all the other parts. Therefore, to
cure, you must treat the whole person. In homeopathy, the smallest unit of life
is the whole organism.
Because disease is a disharmony in a subtle force, homeopathy uses
another subtle force to correct it. It has evolved remedies that operate on an
energetic, rather than material level. Consequently they are safe and without
chemical side effects.
Treatment also focuses on the whole person. A remedy must be chosen
which resonates to the essence of this person. It is made from a substance
which mirrors the disturbance in the vital force. Since feelings, perceptions,
and mental state are the central aspects of a person, the homeopath must
understand his patient in a most intimate way. This leads to an empathetic,
relationship between doctor and patient.
Homeopathy assumes that the organism has an intelligence and a
volition, allowing it to actively heal itself. Therefore the remedy doesn't
make the person get well rather, like a good therapist, it interacts with him
to evoke a healing response. Rather than simply fighting pathogens, homeopathy
addresses the immune system by constitutional treatment, with a remedy matched
to the whole person. In this way it enhances that system in the broadest, most
meaningful way.
Short definition of the three main medical modalities:
Homeopathy
Hughes: A therapeutic method based on the rule similia similibus
curantur — 'let likes be treated by likes.' The two elements of this tenet are
the effects of drugs on the healthy body and the clinical features of disease;
in either case all being taken into account which is appreciable by the patient
or cognizable by the physician, but hypothesis being excluded. Medicines,
selected upon this plan, are administered singly (i.e. without admixture) and
in doses too small to cause aggravation or collateral disturbance. Homeopathy
also subsumes the existence of a vital (or life) force which, when stimulated
by the proper substance, gives the body the possibility of healing itself.
Homeopathy was inspired by Samuel Hahnemann (1755-1843.)
Anthroposophical Medicine
A modern holistic approach combining homeopathy, naturopathic medicine
and elements of allopathic principles. This approach, inspired by Rudolf
Steiner (1864-1920 views the forces in nature, the human being and the cosmos
as related to each other and supplements the ideas of natural :(physical)
science with a description of the higher, non-physical, principles in the human
being, bringing added insights to diagnosis, health and healing. Many therapeutic
disciplines have been developed within the Anthroposophical approach including
medicine, nursing, art therapy, hydrotherapy, curative eurythmy and more. Some
of these have been described in this issue. For more information, contact the
Physician’s Association of Anthroposophical Medicine, or the Anthroposophical
Society in America
Naturopathic Medicine:
The term "naturopathy" was coined in the U.S. at the turn of
the century, as a combination of the terms "nature cure" and
"homeopathy." The founder of naturopathy, Benedict Lust, was trained
in the methods of the European nature cure movement.
He added homeopathy, herbalism, and manipulation to the repertoire and
upgraded the educational standards to the physician level. After that point,
"naturopathy" became "Naturopathic Medicine." Today, the
American Association of Naturopathic Physicians and the Institute for
Naturopathic Medicine have banned the use of "naturopath” and
"naturopathy." The reason is that there are probably hundreds of
people in the country who practice lay naturopathy, or who purchase ND degrees
for a few hundred dollars. None of them are naturopathic physicians.
Establishing the distinction between the two groups is vital.
Vorwort/Suchen Zeichen/Abkürzungen Impressum