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Taditional systems of medicine
Description
Indigenous medicine – a generic term referring to the traditional healing practices around the world – uses informal local knowledge and resources, such as herbal and homemade remedies. Shamanism is a spiritual tradition common to many cultures with a history of at least 30 000 years and addresses issues of change and growth, particularly rites of passage, such as birth, marriage, death, etc. Germane to its practice is the Shamanic State of Consciousness enabling the Shaman to access knowledge, insight and wisdom which are otherwise inaccessible. Shamanic healing involves exploring the meaning of the illness to the patient and the exploration of appropriate interventions acceptable to the patient, including drumming, dancing, chanting, dreaming and healing ceremonies.
Evidence:
There is little direct evidence of the individual systems of traditional medicine, but several studies have been undertaken on the effectiveness and safety of specific herbal remedies from many areas of the world. The professional literature in English seems to debate the biosocial aspects of traditional medicine use within developed and developing countries, with some covering the potential for herbal interactions with conventional pharmacological preparations and others exploring the cultural diversity and ethical issues inherent in what is essentially ‘folk medicine’. Other studies have investigated the specific elements of a particular medical system, such as acupuncture within traditional Chinese medicine, shiatsu in Japanese medicine, the use of various procedures and traditional practices, such as circumcision within African medicine or individual herbs from around the world.
Ayurvedic medicine
Description
There are also three mental states. Tridosha comprises three energies representing physical and psychological aspects of the individual, which make up the constitution. Imbalances between the doshas reduce the body’s natural resistance, leaving the person open to illness and disease. People are encouraged to lead their lives in accordance with their predominant dosha. Kapha or phlegm dosha, a combination of water and earth, is thought to regulate pitta and vata. Kapha is considered to be the cerebral core, responsible for keeping the body lubricated, also for tissues and for strength. Conditions in which kapha is dominant include catarrh, influenza, heart disease, excess weight, diabetes, water retention and digestive conditions. Pitta or bile, is a combination of fire and water, responsible for digestion and metabolism, courage and mental activity; resides in the middle body, primarily the stomach. Conditions in which pitta predominates include skin rashes, fever, inflammation, eye problems (e.g. conjunctivitis) and gastric upsets. Vata or wind, is a combination of air and ether, responsible for body movements and nervous energy and resides in the lower body, primarily the colon. When vata dominates individuals, they are likely to suffer from emotional illnesses, nervous system disorders, depression, anxiety, constipation and mental confusion. Chakras (wheels) – seven energy centres along the midline of the body – the crown, brow, throat, heart, solar plexus, sacral and base chakras, are responsible for the transmission and reception of energies from the consciousness through the endocrine and nervous systems to other parts of the body via a system of energy channels called Nadis. Each chakra has a different form, colour and energy vibration.
Ayurvedic diagnosis uses eight classical methods of examination: Nadi (pulse) is the most important aspect of diagnosis, involving palpation of the right radial artery in men and left radial artery in women, at the base of the thumb, with the clinician using three fingers. Pulse presentation depends on the dominant dosha, e.g. a pulse resembling a snake under the index finger indicates predominance of vata, a pulse resembling a frog under the middle finger indicates Pitta and pulse under the ring finger resembling a swan or peacock, a predominance of Kapha. Jihva (tongue) – the tongue is regarded as a reflection of the internal organs and its appearance, colour and shape will help to determine which of the tridosha is unbalanced. A whitish tongue indicates a kapha disorder with mucus accumulation; a red or yellow/green tongue indicates pitta disorder; a black or brown discoloration indicates a vata condition. A dehydrated tongue may indicate decreased Dhatu (vital tissue) or Rasa (plasma); a pale tongue indicates decreased Dhatu Rakta (red blood cells). A line down the middle of the tongue indicates that emotions are being held in the spinal column. Druga (eyes) – examination of the eyes may indicate imbalances within the tridosha, e.g. Vata eyes are small, blink frequently, may have dry scanty lashes and drooping eyelids, the white of the eye is muddy with a dark iris. Pitta eyes are of moderate size lustrous and sensitive to light, eyelashes are scanty and oily and the iris is red or yellowish. Kapha eyes are large, beautiful and moist with long thick lashes, the white of the eye is clear and the iris is pale blue or black. Mutra (urine, see below) is examined to determine dosha predominance, e.g. pale yellow urine indicates Vata; intense yellow, reddish or blue urine indicates Pitta, white foamy, muddy urine indicates Kapha. Other aspects of diagnosis include Mala (faeces); Shabda (speech and voice); Sparsha (physical examination by palpation) and Akruti, a general physical examination.
Yoga
Yoga – or union – involves postures (asanas), breathing exercises (pranayama) and meditation (dhyana), practised in various proportional mixes depending on the predominant philosophical ideas. There are many forms of the therapy, but all aim to enhance the flow of prana via the chakras. In Ashtanga yoga, breathing is synchronized with the postures increasing the purifying and strengthening qualities of the yoga practice. Bhakti yoga emphasizes selfless love and devotion. Hatha yoga is a forceful yoga used to purify and strengthen the body on its way to self enlightenment through asanas to restore and maintain well-being, increase vitality and flexibility and facilitate meditation. Iyengar yoga is characterized by precision and attention to detail, particularly in relation to the correct alignment of the body. Karma yoga is based on outward sacrifice and inward meditation and is the spiritual arm of yoga with the aim of attaining personal self realization. Kundalini yoga is a combination of coordinating postures, breathing, chanting and meditation aimed to awaken the ‘serpent power’ within the body, thus leading to spiritual emergence. Mantra yoga uses sonic vibrations to unify consciousness through recitation and contemplation of special sounds such as OM intended to elicit specific vibrational effects. Nidra yoga aids progressive relaxation of mind and body culminating in the ‘corpse pose’ and release of emotional tension. Patanjalis yoga aims for self realization and self knowledge. Polarity yoga involves stretches, sound and movement used in combination with other interventions during polarity therapy. Raja yoga is organized into eight aspects to purify mind and body. Sivananda yoga incorporates mantras and meditation, with an emphasis on breathing and relaxation.
Safety:
Certain postures are not advisable for those with hypertension, cardiac pathology and pregnant women. Many yoga sessions finish with a relaxation period which would be contraindicated in acute psychotic states or for those susceptible to psychosis. Caution if meditation is included in the session, trance-like states can lead to feelings of disorientation and depersonalization and should not be entered into for long periods. Emotional abreaction may occur. The varying philosophies and styles of yoga suggest that those intending to take up the practice should ensure the style they choose fits with their own personal philosophy.
