Transcript 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
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
Other therapies……………………………….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

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 (rGyud bZhi)
The Organon of Medicine

Root Tantra (rTsa rGyud) - The root of TTM; Eight
branches

Explanatory Tantra (bShad rGyud) - Basic studies;
Eleven principles

Oral Instruction Tantra (Man Ngag rGyud) - Pathology
and treatment; Fifteen divisions

Final Action Tantra (Phyi Ma rGyud) - Diagnosis and
therapies, Four compilations
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 lNga)

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
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
COSMOLOGY OF 5 ELEMENTS
FIRE
speed
WIND
movement
SPACE
emptiness
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)
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 gSum)

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
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)
CONTRARIA CONTRARIIS CURENTUR
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 rGyu-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, II16.2)
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 The physician is likewise a preserver of health if he knows the things
health give rise to innumerable forms and natures of disorder, which
that disturb it, that cause and sustain illness, and if he knows how to
affect the body as a whole. Since, it is impossible to reveal each and
remove them from healthy people (Organon, & 4)
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 the 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
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 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:
The characteristic features of the excess, deficient and deficiency, excess and perversion (P. Sanchez Ortega:
disturbed states, explained through their specific signs and Miasmas o enfermedades crónicas de Hahnemann, Ed.
symptoms, cover all disorders of the single nyepa. Albatros, 1983, p. 63)
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
To the Psora it corresponds the characteristics of Deficiency;
Tantra, II-11.21)
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)
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)
Di Sarsina, P.; Ottaviani, L.; Mella, J.: Tibetan Medicine. A The mental and emotional changes along with the other
symptoms in all cases of disease, even acute ones, must be
unique heritage of person-centered medicine, PubMed
considered (Organon, & 213)
Central (PMC3 - NLM DTD), 28th.July.2012
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. lTa ba) - which means to
watch, to observe
Palpation (Tib. Reg pa) - which means to
touch
Case History (Tib. Dri ba) - which means to
ask questions, to take a history
Homoeopathic Medicine uses the classical
methods of physical diagnosis:
- Case History
- Inspection
- Palpation
- Percussion
- Auscultation
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 whether there 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
whether there 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 rGyud bZhi
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, & 269b)
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 CaCO3
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
Cupping was currently used in Western Medicine
Ku Nye – Traditional Tibetan Massage

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.
- Ku – application of herbal oils
The individual muscles of the limbs, chest, and back
- Nye – massage of muscles, tendons,
are grasped and kneaded with moderate pressure. The
channels and specific points
vital 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

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
Unbalance, Characteristic Symptoms,
Repertorisation
6.MATERIA
MEDICA
Any substance:
Vegetal, animal, mineral
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
Very high
2 Flowers ealth and long life
3 Fruits
Dharma, happiness, wealth
Health
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, 2nd 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/FU3bLo
HOMOEOPATHIC BIBLIOGRAPHY
Boericke, W.: Pocket Manual of Homoeopathic Materia Medica, Boericke & Runyon, Philadelphia, 1927
Hahnemann, S.: Organon of Medicine, 6th 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