Dear Dr Ben-Jacob,
what do you mean when you talk of "Oriental medicine"? Ayurveda?
Chinese medicine? Tibetian Medicine? Any other?
You often compare Oriental medicine with homeopathy. Those parallels are
very interesting. It seems to me that your knowledge of Oriental
medicine is a very beneficial complement in yout approach to and
application of homeopahty.
May be you could be so kind as to comment on those questions.
Your Sincerly,
Claudia
This email refers to:
life's path & chest pain, here: oriental medicine
-
isali ben-jacob
- Posts: 122
- Joined: Wed Apr 01, 2020 10:00 pm
Re: life's path & chest pain, here: oriental medicine
Good day Claudia. In response to your question, I am academically schooled in both oriental medicine and homeopathy. The academic institution in which
I trained for a degree in oriental medicine offered curricula in homeopathy and I have pursued it since then. I have found that the underlying concepts
are shared and that the medicines from each offer a powerful complement. As a doctor of oriental medicine I seek to become a good gate-keeper in the
practice of homeopathy and seek to peel the onion of the clinical case at hand with the complementary application of oriental medicine; homeopathy;
homotoxicology; & allopathy (in which I include nutritional supplements).
There are two principles from which oriental medicine finds Dx and Tx. They seek to identify and differentiate external factors & internal factors. We
say that the individual has an intimate relation with the heavens and the earth. As you affect either, so you are affected. And the other principle is
the three treasures; the mind, the chi, and the body. In drawing from Tai Chi Chuan training (which is the physical expression of Taoism from which
philosophy oriental medicine derives its concepts) it is said that the mind stimulates the chi (vital force), and the chi once stimulated promotes
movement (promotes reflection in the body which we interpret).
In reviewing a clinical picture we ask the question, where is the chi and what is it doing? That is to say, in what manner is the vital force
manifesting a pathology and what is its energetic status? Is the clinical picture causally linked to some exogenous factor or some mental construct,
both of which impacts the vital force and reflects itself through the soma, for better or for worse. We don't separate mind and body nor the individual
from its environment. We are observers of the clinical picture.
We seek to identify the pattern from which a Dx is derived and Tx is rendered to affect the vital force. Oriental medicine has numerous proceedures, the
most popular being acupuncture though herbs is the heart and soul of the practice. A needle is like a traffic cop whose function it is to direct the
flow (of chi, of energy). The herbs present a tailored substantive offering to the body electric which impacts the vital force in an intended manner
causing a change in the clinical picture and affects the relation with both the mental terrain and the external factors.
Both oriental medicine and homeopathy assess the pattern in a clinical picture; place emphasis on a Dx; develope a protocol to Tx the vital force; and
make of the pt. the healer through their appropriate application of intention . In oriental medicine we refer to this process as the application of
'mindfulness'.
In the philosophy of taoism the view of the world utilises our perceptions of environmental factors and identifies them as cold, heat, dry, damp, wind.
They each convey an energetic quality which when observed in a clinical picture become a pathogenic factor. For example, cold is energetically
contractive; dampness impairs; wind moves.....Wind may reflect itself as dizziness, an itching sensation, or a stroke. Dampness may also reflect with
dizziness but with a sense of heaviness as well, skin rash, cloudy urine, Kid or GB stones, plaque. By the examples you see that the environmental
factors become pathogenic factors; have a qualitative nature which affects the vital force and reflects itself through the body at different levels of
tissue depth and different stages of degradation.
We then apply our identification of the pathogenic factor by means of one of several diagnostic methods, which I won't mention here, in order to arrive
at a Tx.
An example. The pt. presents with emotional hysteria, weeping, frequent attacks of meloncholy, restless sleep, yawning, and in the extreme abnormal
behavior. Here you have some combination of heat and wind. Excessive worry, eminating from the Spleen system, drains the Heart system and injures the
Heart blood, and counteracts the Liver system, and disrupts the Liver flow. The Dx is of deficiency of H blood and Liv chi stagnatiion. We would use an
herbal formula called 'gan mai da zao tang' also called 'licorcie, wheat and jujube decoction'. Homeopathically you might use Ignatia at a potency which
matches the picture. The intention is to nourish the H blood and calm the spirit. Using both simultaneously produces dramatic complementary results.
An example. The pt. has headaches of a temporal or vertex nature; red or sore eyes; hi pitch tinnitus; bitter taste in the mouth; irritability;
difficult or painful urination; odorous leukorrhea; heat in the bowels; acid reflux; pain in the Liver region; dizziness. We would say this is heat in
the Liver system(liver fire) with damp-heat in the lower trunk(jiao). We would use an herbal formula called 'long dan xie gan tang', also called
'gentiana longdancao decoction to drain the liver'. The intention is to clear heat from the organ system. Homeopathically you might use Nux Vomica at a
potency which matches the picture. The application of both attenuates, complements, and suppports the vital force.
I tell students I tutor and colleagues too to remember that it is easy to prescribe and it is difficult to diagnose. In the absence of a diagnosis we do
nothing.
My apologies for running on and being unable to make it more succinct and I hope this is responsive to your question.
Regards, isali ben-jacob, dom
Cl.Mennel@t-online.de wrote:
[Non-text portions of this message have been removed]
I trained for a degree in oriental medicine offered curricula in homeopathy and I have pursued it since then. I have found that the underlying concepts
are shared and that the medicines from each offer a powerful complement. As a doctor of oriental medicine I seek to become a good gate-keeper in the
practice of homeopathy and seek to peel the onion of the clinical case at hand with the complementary application of oriental medicine; homeopathy;
homotoxicology; & allopathy (in which I include nutritional supplements).
There are two principles from which oriental medicine finds Dx and Tx. They seek to identify and differentiate external factors & internal factors. We
say that the individual has an intimate relation with the heavens and the earth. As you affect either, so you are affected. And the other principle is
the three treasures; the mind, the chi, and the body. In drawing from Tai Chi Chuan training (which is the physical expression of Taoism from which
philosophy oriental medicine derives its concepts) it is said that the mind stimulates the chi (vital force), and the chi once stimulated promotes
movement (promotes reflection in the body which we interpret).
In reviewing a clinical picture we ask the question, where is the chi and what is it doing? That is to say, in what manner is the vital force
manifesting a pathology and what is its energetic status? Is the clinical picture causally linked to some exogenous factor or some mental construct,
both of which impacts the vital force and reflects itself through the soma, for better or for worse. We don't separate mind and body nor the individual
from its environment. We are observers of the clinical picture.
We seek to identify the pattern from which a Dx is derived and Tx is rendered to affect the vital force. Oriental medicine has numerous proceedures, the
most popular being acupuncture though herbs is the heart and soul of the practice. A needle is like a traffic cop whose function it is to direct the
flow (of chi, of energy). The herbs present a tailored substantive offering to the body electric which impacts the vital force in an intended manner
causing a change in the clinical picture and affects the relation with both the mental terrain and the external factors.
Both oriental medicine and homeopathy assess the pattern in a clinical picture; place emphasis on a Dx; develope a protocol to Tx the vital force; and
make of the pt. the healer through their appropriate application of intention . In oriental medicine we refer to this process as the application of
'mindfulness'.
In the philosophy of taoism the view of the world utilises our perceptions of environmental factors and identifies them as cold, heat, dry, damp, wind.
They each convey an energetic quality which when observed in a clinical picture become a pathogenic factor. For example, cold is energetically
contractive; dampness impairs; wind moves.....Wind may reflect itself as dizziness, an itching sensation, or a stroke. Dampness may also reflect with
dizziness but with a sense of heaviness as well, skin rash, cloudy urine, Kid or GB stones, plaque. By the examples you see that the environmental
factors become pathogenic factors; have a qualitative nature which affects the vital force and reflects itself through the body at different levels of
tissue depth and different stages of degradation.
We then apply our identification of the pathogenic factor by means of one of several diagnostic methods, which I won't mention here, in order to arrive
at a Tx.
An example. The pt. presents with emotional hysteria, weeping, frequent attacks of meloncholy, restless sleep, yawning, and in the extreme abnormal
behavior. Here you have some combination of heat and wind. Excessive worry, eminating from the Spleen system, drains the Heart system and injures the
Heart blood, and counteracts the Liver system, and disrupts the Liver flow. The Dx is of deficiency of H blood and Liv chi stagnatiion. We would use an
herbal formula called 'gan mai da zao tang' also called 'licorcie, wheat and jujube decoction'. Homeopathically you might use Ignatia at a potency which
matches the picture. The intention is to nourish the H blood and calm the spirit. Using both simultaneously produces dramatic complementary results.
An example. The pt. has headaches of a temporal or vertex nature; red or sore eyes; hi pitch tinnitus; bitter taste in the mouth; irritability;
difficult or painful urination; odorous leukorrhea; heat in the bowels; acid reflux; pain in the Liver region; dizziness. We would say this is heat in
the Liver system(liver fire) with damp-heat in the lower trunk(jiao). We would use an herbal formula called 'long dan xie gan tang', also called
'gentiana longdancao decoction to drain the liver'. The intention is to clear heat from the organ system. Homeopathically you might use Nux Vomica at a
potency which matches the picture. The application of both attenuates, complements, and suppports the vital force.
I tell students I tutor and colleagues too to remember that it is easy to prescribe and it is difficult to diagnose. In the absence of a diagnosis we do
nothing.
My apologies for running on and being unable to make it more succinct and I hope this is responsive to your question.
Regards, isali ben-jacob, dom
Cl.Mennel@t-online.de wrote:
[Non-text portions of this message have been removed]