9. Chinese Medicine and Ayurveda: Robert Svoboda and Arnie Lade.

Review: Chinese Medicine and Ayurveda. Svoboda, Robert and Arnie Lade. 1998. Delhi: Motilal Banarsidass Publishers Private Limited. Pp. 152. Rs. 150/-.
by D.P. Agrawal & Lalit Tiwari

Traditional Chinese and Ayurveda medicine constitute the two major legacies for health and healing from the ancient world. However, one distinction between the two is found in the fact that traditional Chinese medicine, as introduced to the West during the 70s and 80s, has a more physico-materialistic focus.
In both North America and Europe the past few years have seen a dramatic rise of interest in Chinese medicine and Ayurveda, and these two traditional medicine systems are now established as 'Alternative Medicine Systems'.
This book named Chinese Medicine and Ayurveda, written by Robert Svoboda and Arnie Lade, tries to convey to the reader a basic understanding of Indian and Chinese traditional medicine systems. In fact, they deal with both, Ayurveda and Chinese medicine, in the light of their own concepts of ideology, health and illness in this book.
This book is divided into three parts. The first and second sections deal with the basic theories and practice of Chinese medicine and Ayurveda, while the third section consists of a comparative study of both medicine systems, including an outline of what we know of their historical relationship with each other.
Part I contains nine small chapters on Chinese medicine system. In the first chapter, the writers deal with the origin and development of Chinese medicine system. They say, "description of some aspects of early medical practice in China are found in the Historical Memoirs (Shi ji), which is the first book in a series of dynastic records written about 500 BC. Subsequent works especially of the Han Dynasty (206 BC-220 AD) laid the groundwork for the medicine system. Three texts of this period stand out, the first is the Classic of Difficult Issues (Nan Jing) ; the second major work is, Discussion of Cold Induced Disorders (Shan Han Lung); while the third is China's first materia medica, Shen Nong's Materia Medica (Shen Nong Ben Cao)".
In the next two chapters, the authors describe the Tao and Yin-Yang philosophy and the concept of five elements. In Chinese philosophy Tao is denoted as the unmanifest source of creation that gives rise to the supreme ultimate from which the universe unfolds. In the passive state the Tao is empty and non-reactive, while in active state the Tao is seen as a universal progenitor, which creates reality and keeps it together, functioning, vitalized. The terms Yin and Yang refer to the principle of the inherent duality. Five elements are the main base of Chinese medicine system: wood, earth, fire, metal, and water. In this chapter the authors also describe the five elements which control the cycles.
"The Essential Substance" is the next chapter of this book where the writers describe the five essential substances that form the basis for the development and maintenance of the human body: Qi, Blood (xue), Essence (jing), Sprit (shen) and Fluids (jin ye). The authors inform us that these five substances have a dynamic relationship, supporting and nurturing each other for the benefit of the whole organism. Chinese medicine lays paramount stress on understanding the relationship of the organs (zang fu) with the various signs and symptoms manifest in the physical, emotional and mental levels of existence.
The authors describe the Chinese organ theory in the next chapter of this book. According to them Chinese medicine in general recognized the functions and patterns of ten organs which are: liver, heart, spleen, lung, kidneys (Yin organ), gallbladder, small intestine, stomach, large intestine, bladder (Yang organ), whose relationships are based upon correspondence with the Yin-Yang and five element theories. The next chapter deals with the Meridian system of Chinese medicine. The Meridian system has specifically four major functions: (1) to promote communication between the internal organs and the exterior of the body, and to connect the individual to the rhythms of the biosphere and the celestial sphere; (2) to regulate and harmonize the Yin and Yang as seen in the activities of the organs and substance; (3) to distribute Qi from the organ to the body; and (4) to protect the body by creating a protective shield. They describe these four functions in detail in this chapter. In Chinese medicine system illnesses are classified according to their origin from external or internal cause. When pathogenic forces disturb the body's equilibrium and harmony, the diseases are caused and the writers describe these concepts in their next chapter. In next two chapters, they deal with the diagnosis and therapeutics such as acupuncture, moxibustion, massage, etc.
Part II of this book is devoted to Indian medicine system, Ayurveda, and contains ten chapters. The first chapter of Part II describes the origins and development of Ayurveda. The authors deal with the Indian ancient texts like Charak Samhita, Sushruta Samhita, etc in this chapter. Second chapter describes the Sankhya philosophy of Ayurveda. They also draw a detailed diagram, in which this philosophy is summarized. The basis of Ayurveda is the three doshas (humours), which are vata (air), pitta (bile) and kapha (phlegm). The authors summarize the principles, the effects on the body and concepts of these three humors in their next two chapters. They discuss the three doshas, the elements from which they arise, increase and decrease in the body according to the properties (qualities) of the body; qualities, which we derive from our food, drink and our environment, and through our intrinsic chemistry. In the next chapter, the authors describe the body channels and their flow. The body possesses many channels (strotamsi) such as large and small, through which nutrients and waste move. According to the authors fourteen channels are primary channels of the human body; three of them deal with nutrition from outside, seven deal with tissue nutrition; and remaining channels deal with the elimination of wastes. In the next two chapters, the writers describe the human anatomy, body structure and constitution, respectively, according to the Ayurvedic texts. Ayurveda is basically a humoural medical system and conceives of three essential humours, which cause disease if they become imbalanced. The Ayurvedic concept of disease is discussed in the next chapter. The diseases are divided into three categories: endogenous, exogenous and mental. Next two chapters are devoted to the Ayurvedic concepts of 'Diagnosis' and 'Treatment'.
Part III of this book is very interesting as it deals with the comparison between the Indian and Chinese medicine systems. Part III has a total of ten chapters in which the authors compare these two ancient medicine systems through their origin, historical points of view, energetic-physiological point of view, consciousness, concepts of diseases, diagnosis and treatments etc. At the end, the authors concede that Ayurveda and Chinese medicine systems are both living systems of medicine with ancient roots, the oldest continuously practiced and recorded medical traditions in the world. Fundamental to both systems is the belief that an individual who lives according to the nature's laws remains healthy. The Chinese medicine system follows the concepts of Tao, Yin and Yang and the five elements, while Ayurveda is based on the Sankhya philosophy and follows the theory of Doshas, five elements, and the three attributes to explain their vision of the natural order. The authors believe that basically these themes of two different medicine paradigms are similar. Another common feature of both medical systems is the belief in an essential life force, called Prana by the Indians and Qi by the Chinese.
The authors of this book have done a really good job of comparing these two ancient traditional medical systems in a relatively brief book. Its very well illustrated also. The book contains two different appendixes, first is the 'Comparison of Some Important Medicinal Substances'; and second is 'The Use of Vital Points in Asia'. The first appendix is very important as in this section the authors compare some important medicinal substances, such as plants, between Ayurveda and Chinese medical system.
At the end, we would like to recommend that it's a very educative and informative book for those interested in ancient Oriental medical sciences.
Source:  http://www.infinityfoundation.com/mandala/t_rv/t_rv_agraw_chinese_frameset.htm

8. Similarities of Traditional Chinese Medicine and Ayurveda - by Pamela Nations-Weissman

Traditional Chinese Medicine (TCM) and Ayurveda use similar diagnostic procedures. In TCM, a constant flow of qi, which is the life force that flows through our bodies and the universe – is central to good health. When there is too little, too much, or stagnating qi, illness results. This same basic concept applies to the system of Ayurvedic Medicine, where the human body is viewed as a series of channels and disease is seen as an impairment to the flow of energy through these channels. Both TCM and Ayurvedic practitioners perform a series of examinations and observations which include: looking, listening, smelling, asking, and touching. Each symptom means very little by itself, and only when viewed in conjunction with other signs can a proper diagnoses come about. Both systems base diagnosis on an individual’s body type. TCM bases its analysis of body type on a Yin, Yang theory, which refers to polar opposites in the universe - like hot and cold, dry and damp. TCM practitioners see the body as a unified whole with opposing aspects-every element, function and feeling has a complementary opposite. They see illness as a result of yin/yang imbalance. A patient possessing Yin (being cold), qualities would exhibit a passive, quiet manner, whereas a Yang (being hot), individual would show an outwardly aggressive, talkative, irritated manner. Ayurvedic's classification of an individual's body type is based on Doshas. All individuals possess three doshas; however, at birth one dosha is usually predominant, and this dosha becomes that individual’s body type throughout their lives. The three doshas are Vata, Pitta and Kapha. A patient with mostly Vata (air-ether) traits could be tall, or short with a thin frame and prominent bones due to under-developed muscles. Their extremities tend to be cold, and eyes are small with thin lashes. They suffer from dryness of the skin, eyes and nails being brittle, they are nervous, active and alert. Pitta individuals are generally medium height with a moderate weight frame. The skin is soft and warm and not as dry as Vata types and they have sharp and penetrating eyes. Pitta types can be aggressive and intelligent, determined, irritable and at times jealous. Kapha individuals tend to have large, heavy frames and cool skin, which is on the pale and oily side. They usually have big attractive eyes with thick lashes and their minds are calm, slow and receptive. They can be greedy, attached and self-contented, but also steadfast and loyal. Appearance also is a factor in TCM, where a strong robust appearance indicates strong organs, and a weak looking, frail appearance would indicate weak organs. The order of examination is of the utmost importance and some signs are far more significant than others in diagnosis, such as the pulse and tongue. This diagnostic emphasis on the pulse and tongue common to both TCM and Ayurvedic systems. Both systems believe that the best time to take a pulse is in the morning when the body is at rest and the pulse is cool. The best time is before 10 a.m. after expelling stool and urine and before eating. TCM suggests taking a pulse at the radial artery near the wrist, although it may be felt at various points of the body. Ayurvedic Medicine also suggests taking the pulse at the radial artery, but has different points of location on the wrist for each of the three doshas. Finger positioning is the same in both systems, where the index, middle and ring finger drape over the top of the wrist and rest on the underside of the wrist, with the index finger closest to the palm of the hand. Both systems distinguish between various types of pulse. In TCM they are based on speed, width, strength, shape and quality, length, and rhythm. TCM has about eighteen primary types of pulses which are very important in determining possible disharmonies. Ayurvedic Medicine categorizes the different pulses by types of ailments. For example, an asthmatic individual would have a thin, steady, accelerated, hard, speedy, intense, hollow pulse that could be felt under all three fingers. By contrast, an obese person would have a thick, slow pulse which is the same as a person with excess phlegm in the system. According to Ayurvedic Medicine, a healthy pulse should be continuously cool and slow in the morning, hot at noon, and fast in the evening. In TCM various areas on the wrists correspond with different organs. For Example, first position on the left wrist corresponds to the heart, but on the right wrist it corresponds to the lungs, or second position on the left wrist corresponds to the liver, and on the right it corresponds to the spleen and so on. This same system of “wrist/organ correspondence” is also true in Ayurveda, where the three wrist positions reveal the health of twelve different body organs. This correspondence is possible because certain “meridian” or energy lines connect the organ energy currents to corresponding wrist positions. The tongue is another important factor in determining an individual’s health. In TCM, the tongue’s color is of the utmost importance, a normal tongue would appear pale red and somewhat moist. A pale tongue would indicate that there is deficient blood, qi, or excess cold. A red tongue would be a sign of a heat condition in the body, and scarlet would signify extreme heat. A purple tongue indicates that qi and blood are not flowing harmoniously and pale purple signifies an obstruction related to cold. In general, a lack of flow due to cold makes the tongue appear moist, and a heat condition would result in a dryness of the tongue. The coating, fur, or moss on the surface of the tongue is the result of spleen activity. The tongue moss covers the whole surface or patches of the surface of the tongue and can vary in thickness, color, texture or general appearance. In a healthy individual the density of moss is relatively uniform, although it may be slightly thicker in the tongue’s center. The moss is thin, whitish, and moist, and the tongue’s surface can be seen through it. A thin moss can be normal, but during an illness it may be a sign of deficiency. A very thick moss is nearly always a sign of excess. Ayurvedic medicine is very similar its observation of the tongue. The color, size shape and coating help in diagnostic procedures. A blackish brown color shows Vata disorders. Yellow, green or reddish colors suggest Pitta problems in the liver or gall bladder. Kapha problems are revealed by a whitish color. Blue may suggest heart problems, whereas blue or purple would indicate stagnation or liver disorders. The coating of the tongue suggests toxins in the system, e.g. when only a thin coating is on the tongue, the person is generally healthy. A thick, white coating indicates Kapha. Thick greasy, yellow or inflamed tongues suggest fermentation or Pitta conditions. Both TCM and Ayurveda use the tongue as a map to the diagnosis of various organs. The specific areas of various “tongue/organ correspondences” are remarkably similar in both systems of diagnoses e.g. the heart being at the very tip, the stomach in the middle and kidneys located in the back area of the tongue. While both tongue and pulse play an important role in determining illness, other factors such as facial color also need to be considered. In TCM the color of the face and it’s moistness are closely related to the body’s Qi and blood. The Nei Jing states that, “all the Qi and Blood of the Meridians pour upward into the face.” Normal and healthy facial color would appear shiny and moist. White is associated with disharmonies of deficiency or of Cold, whereas a darkness or blackness, usually the greatest under the eyes, is associated with deficient kidneys and congealed blood. In Ayurveda, facial observation deals mostly with the expressions of the individual. For example, liver lines between the eyebrows are a sign of repressed anger, whereas worry lines across the forehead signify excess Vata or worry, and dark under eye rings suggest a kidney disorder. Observation of the eyes in diagnoses is also very important to both healing systems. TCM states that although it is the liver that opens into the eyes, the health of all the organs is reflected in them because the pure Qi of all the organs, “pours through the eyes.” Lively eyes indicate that the Qi is uninjured, stiff “wooden,” inflexible eyes show either a Wind or a deficient condition, and if the whites of the eyes are red, it is a sign of a Heat condition caused by external pernicious influences or excess heat of an organ. Ayurveda believes that the eyes help to show an individual’s dosha, (Vata, Pitta, or Kapha). Generally, Vata eyes are small and unsteady, Pitta eyes are sharp and piercing, reddish or bloodshot, and Kapha eyes appear large, wide and white. Healthy eyes are characterized as, “serene, cheerful, and beautiful.” Observation of an individual’s secretions and excretions is another necessary step when diagnosing an illness in both TCM and Ayurveda. In TCM, the principal secretions and excretions are phlegm, vomit, urine and stool. Because the physician may see phlegm and vomit, they are considered part of the “Looking Examination”. Urine and stool are usually discussed with the patient and are therefore covered in the “Asking Examination”. The same is true in Ayurveda where by asking and observing, a physician can gain knowledge of an individual’s constitution through the type of secretions and excretions they exhibit. By taking all of these signs into consideration, weighing and comparing them to other signs in the examination, an accurate diagnoses is eventually attained. Although TCM and Ayurveda practice many of the same diagnostic techniques, this thesis also illustrated how each system is distinct through its discussion of Doshas and Qi. Both TCM and Ayurveda are ancient healing systems of the East which are finally being valued for their non-invasive techniques here in the West. In contrast to Allopathic medicine which simply treats specific symptoms, both Eastern systems view the patient as a unique individual whose habits and lifestyle must be taken into consideration when making a diagnosis and prescribing treatment. As a result of this individualized, holistic approach, both TCM and Ayurveda offer patients a viable alternative to traditional Western medicine.
Source: http://www.naturalhealthweb.com/articles/nations-weissman3.html