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                  5.3 Different schools of Herbal Healing
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                5.3.1 Traditions in Western Herbal Medicine
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by Peter Cook, DBTh, FETC

This Article is taken from The Herbalist, newsletter of the Canadian Herbal
Research Society. COPYRIGHT June 1989.
Thanks to Jonathan Treasure for sending this one over.

The Development of Theory in North America

Introduction: To one trained as a medical herbalist in Britain, it is a
curious fact that herbal medicine, as it seems to be most widely known in
Canada and the U.S., has been so little influenced by the great systems of
herbal thought which once flourished here. Only remnants of these systems
can now be found in the writings of Kloss, Christopher, Shook and others
whose primary sources appear to be the European and native North American
folk traditions.

These folk traditions are very valuable medical resources in their own
right; a fact which has been recognized and supported by the World Health
Organization (1978). It has also been recognized and increasingly exploited
by the pharmaceutical industry. Folk medicine however, is also important as
a rich source for the periodic historical development of major systems of
traditional medicine. Examples of the development of two such systems in
North America will be discussed here, together with some of the more
important theoretical and practical contributions to herbal medicine which
these systems generated.

Early American Folk Medicine: Eleanor Sinclair Rohdes (1922) has written
very eloquently of the hardships faced by early American settlers in their
efforts to cultivate the familiar medicinal plants of England and Europe.
In many cases it seems these efforts failed completely and the pioneers
were forced to supplement their folk medicine traditions with lore relating
to indigenous plants obtained from the native people. To the extent that
any special knowledge would have been likely, then as now, to remain a
closely kept secret by the native medicine societies, it is probable that
the native plant-lore passed onto these settlers was a matter of common
knowledge amongst the native people. In fact, it may be said that a
distinguishing feature of any folk tradition is that the lore contained in
that tradition is, or has once been, common knowledge.

Another distinguishing feature of folk medicine, regardless of its
historical or ethnic origin, is that the indications for the use of
individual remedies are always given in terms which refer to specific
symptoms or illnesses. Thus, comfrey (Symphytum officinale) is said to be
useful in healing fractures, while white horehound (Marrubium vulgare) is
recommended for cough. Typically, such lore has been handed down from
generation to generation, often for hundreds if not thousands of years.
Each new generation learns at first hand the look and 'feel' of particular
symptoms and illnesses. They learn which plants may be used to treat these
illnesses, and the best methods for collecting, preserving and
administering them. Such a tradition is entirely dependant upon repeated
experience and observation; usually only minor changes can be detected in
these traditions over relatively long periods of time.

Thomsonianism: The popular medicine of all peoples however, has always
given rise to, and been counterbalanced by a more specialized type of
knowledge, acquired by individuals who have devoted their entire lives to
the study and practice of healing. As resource persons, these individuals
have served their communities by providing access to that specialized
knowledge in circumstances where the more common folklore was insufficient
to meet the needs of the moment.

A very popular figure in early American medicine, who managed to combine
native and settler folklore with a more specialized approach, was Samuel
Thomson (1769-1843). Thomson came from a farming family and evidently
learned some of the 'root and herb' practice at an early age. Later, he
seems to have become an avid reader of medical literature and was
particularly impressed with the Hippocratic writings.

Probably as a consequence of his regard for Hippocrates, Thomson believed
that medicine should be based exclusively upon observation. The formulation
of theories, he felt, prevented ordinary people from taking responsibility
for the care of their own health, and that theories obscured the simplicity
and made a needless mystery of medicine.

Thomson himself however, after 'long observation and practical results',
borrowed theory from Hippocrates and used it as a basis to explain the 'why
and how' of his own medical system. According to this theory, disease was
the result of a decrease or derangement of the vital fluids, brought about
by a loss of animal heat. The resulting symptoms were interpreted as
efforts of the Vital Force to rid itself of the toxic encumbrances thus
generated. Essentially, treatment was aimed at restoring vital energy and
removing disease-generated obstructions. In specific terms, Thomson
believed that in restoring vital heat by means of steam baths and cayenne
(Capsicum annum), toxins which obstructed health would be thrown into the
stomach where they could be eliminated by emetics such as Lobelia inflata
(Griggs, 1981).

This simple theory constituted a dramatic departure from pure folk medicine
in that it recognized and sought to treat an underlying, fundamental cause
of illness. Moreover, in perceiving symptoms as an expression of the
organism's defensive efforts, this theory implied that the treatment of
symptoms and illnesses, per se, might actually hinder the healing process.
It is interesting to note that Thomson believed this theory was quite
complete and needed no further refinement or extension. Nevertheless,
despite his vehement opposition, Thomsonianism became a potent influence on
the development to two major streams of thought within American herbalism.

Eclecticism: The earliest of these was 'Eclecticism', founded by a man who
had originally apprenticed to an old German non-Thomsonian herbalist, and
who later qualified as a 'regular' medical doctor. Although the founder of
this system, Wooster Beach (1794-1868), had been horrified by the 'regular'
medicine of his day, and fervently wished for radical reform, Thomsonianism
had impressed him negatively in two ways. First, Beach was keenly aware of
the bitter antagonism which Thomson had roused in the regular medical
profession. As a result he decided to attempt reform (unsuccessfully as it
turned out) from within, rather than as another medical 'outsider'.
Secondly, Beach was disgusted by Thomson's evident arrogance in thinking
that no further learning could possibly enhance the practice of herbal
medicine.

Beach was well acquainted with the developments then taking place in such
fields as chemistry, physiology, pathology and even botany. He was also
quick to realize that this new thinking might have a valuable role to play
in botanic practice, and began to move in this direction with the creation,
in 1829, of his own school of 'Reformed Medicine'.

In terms of the study of medicinal plants, Beach's orientation resulted in
the development and proliferation of an entirely new style. Eclectic
monographs on individual herbs became more formal and typically included
notes on the plant's chemistry, toxicology, physiological and therapeutic
actions, as well as appropriate forms of preparation and dosage (e.g. King,
1900). Later Eclectic physicians became increasingly interested in
obtaining preparations which represented the entire chemistry of the
original plant as closely as possible. Although this preoccupation had
near-disastrous consequences in at least one instance (Griggs 1981a), in
general their research supported and developed the fundamental position of
the value of using whole plant preparations rather than isolated extracts
of a particular plant constituent (Lloyd, 1910).

Eclecticism was also a major contributor to herbal medicine in other areas.
Beach himself, for instance, realized the fundamental importance of the
blood and circulatory system in maintaining health, and began to develop
herbal methods for 'equalizing the circulation'. Several valuable
techniques used in the modern herbal treatment of fevers are probable
directly attributable to Beach's work.

A later physician by the name of W.H. Cook (1879) expanded on this work in
his correlation of the functions of the nervous and circulatory systems.
Cook also developed a concept which related illness to deviations in
trophic (i.e. structural) and/or functional tone. According to this view,
disease consisted of excessive or diminished tone in organs, or in the
functions of those organs. Corresponding herbal approaches to the
correction of these kinds of imbalance were also eventually developed
(Priest & Priest, 1982).

Another major development fostered by Eclecticism, was the clinical
emphasis placed on treating a group or pattern of symptoms, usually with
small doses of only one so-called 'specific' remedy. As the pattern of
symptoms changed with the progress of disease, a new and more currently
appropriate remedy would be indicated (Felter, 1922; Lloyd 1927).

Perhaps significantly, this approach was and is still fundamental to the
practice of homeopathic medicine, which was rapidly becoming the most
popular of all medical systems in the U.S. during the mid-19th century
(Coulter, 1973). In fact Hahnemann (1810), the founder of homeopathy, had
already written at some length concerning the relative merits of
prescribing for what he called the 'Totality of symptoms', versus the
treatment of individual symptoms or named diseases. The use of small doses
of a single remedy was also an established fundamental tenet of homeopathy
(e.g. Kent 1900).

Prescribing for patterns of symptoms had also been typical in traditional
Chinese medicine for many generations. Clear examples of the fluidity of
prescribing in accord with changes in symptom patterns may be found in the
Chinese classic, 'Shang Han Lun' (Hsu & Peacher, 1981). However, although
the use of a single remedy is an established technique within Chinese
medicine under certain circumstances, Chinese herbal prescribing more often
involves the use of formulae (e.g. Bensky & Gamble, 1986).

Physiomedicalism: The second major stream of thought in American herbal
medicine, which arose directly out of the Thomsonian movement, was
'Physiomedicalism'. Although not so heavily influenced by the developing
sciences as Eclecticism, the originator of this 'neo-Thomsonian' movement,
Alva Curtis, felt, like Beach, that Thomson's resistance to theoretical
development was a mistake.

Above all, Curtis wanted to open a school based upon Thomsonian principles,
but encouraging a freer atmosphere for broader intellectual enquiry and
learning. In 1835, despite Thomson's opposition, Curtis realized his
ambition and opened the 'Botanico-medical School and Infirmary' at
Columbus, Ohio. As evidence that he was not alone in his thinking, during
that same year, a colleague opened the 'Southern Botanico-Medical School'
in Georgia (Griggs 1981b).

Ultimately this new system of herbal medicine retained much of what had
been accepted as fundamental in the Thomsonian theory. Thus, organic
function was thought of as the aggregate expression of Vital Force, acting
through cellular metabolism to maintain the functional integrity of the
entire organism. Illness was seen as a disordered response at the cellular
level, brought about by internally or externally generated toxic
obstructions. Essentially, treatment remained a matter of supporting the
efforts of the Vital Force, and of eliminating the toxic encumbrances which
hindered those efforts.

A significant departure form Thomsonian thinking however, came with the
recognition that some symptoms represented positive, eliminate and
reconstructive efforts of the Vital Force, while others resulted from
physical impediments to those efforts. If treatment was to be directed to
the underlying cause of illness, therefore, symptoms which expressed a
purely functional disorder had to be distinguished clinically from those
produced by organic changes in cells and tissues.

Eventually it was also realized that the organism was capable of
establishing a compensatory equilibrium in which toxic encumbrance would be
tolerated to a degree, in order to maintain a relative functional
integrity. This was a major step forward in understanding and had important
implications for herbal therapeutics. Certain symptomatic crises which had
been observed, particularly in the context of treatment with herbal
alteratives and eliminatives, could now be explained and avoided.

Another significant development in Physiomedical thinking was stimulated
through the work of W.H. Cook (see above). If health could be understood as
the unimpeded and balanced function of all cells and tissues, then it was
clear that the blood and circulatory system played a vital role in
maintaining health, both in terms of nutrient delivery, and of waste and
toxin transport to eliminative organs.

Cook had shown that, in addition to the quality of the blood itself, the
chronic relative contraction or relaxation of tissues and particularly
arterioles and capillary beds could also have serious consequences.
Cellular function, and eventually cellular structure, could be strongly
influenced by a relative excess or deficiency of blood and tissue fluid.
Further, as understanding of human physiology increased it became obvious
that hyperaemia in one part of the body would necessarily imply a relative
ischaemia elsewhere.

The implications of this thinking for herbal medicine were threefold.
Firstly, herbs which acted to increase or decrease tone in the three
primary divisions of the circulatory system (arterial, capillary and
venous) had to be distinguished. Secondly, the general, portal and
pulmonary aspects of circulation had to be considered in treatment, as did
the distinction between visceral and somatic components. Thirdly, the
circulation to particular organs and tissues had to be taken into account,
not only to support or modify the related functions, but also to restore
normal trophic conditions, where possible.

The achievement of these goals became much more accessible following the
work of J.M. Thurston (1900), which stressed the regulatory importance of
the autonomic nervous system. Thurston made many important contributions to
Physiomedical thought in the areas of diagnosis, prognosis, treatment and,
perhaps especially, in the area of herbal pharmacy. A number of aspects of
his work, and of Physiomedicalism in general, have been described by Priest
& Priest (1982a).

Even by the close of the 19th century, Physiomedicalism could be described
as a system which emphasized the role of herbal remedies in supporting
Vital Force, balancing the circulation to various tissues, modifying and
enhancing body functions, restoring optimum trophic or structural
conditions, and in eliminating toxic encumbrances (Mills, 1985).

Unfortunately, the publication of the Flexnor report in 1910 and the
subsequent forced closure of the 'irregular' medical schools put an end to
any further developments of the kind described here in American herbal
medicine (Cody, 1985; Gort, 1986).

Conclusion: Curiously, despite the slightly more open attitudes which
prevailed in Canada (e.g. the government regulation of naturopathy on
Ontario, 1925; Govt., 1986), neither the Eclectics nor the
Physiomedicalists seem to have moved north across the border. In fact both
systems, together with a version of Thomsonianism, had been taken to
England where they were eventually integrated into one system of
professional herbal medicine, regulated by law and still taught in the U.K.

In Canada and the U.S. however, only traces remain of these once
influential and effective systems. The Dominion Herbal College in British
Columbia for instance, has referred in its course notes to the need for
'equalizing the circulation' (1969). References can also be found in these
notes and elsewhere to 'relaxing' or 'stimulating' herbs (i.e. plants
capable of increasing or decreasing functional tone). The importance of
supporting vital force and of eliminating accumulated toxins is also still
widely recognized and practised. Nevertheless, there are probably few today
however, who can apply physiomedical principles in distinguishing for
instance, those lung, bowel and kidney conditionsrespectively requiring
relaxing or stimulating expectorants, laxatives and diuretics.

Due principally to repressive legislation, herbalists in North America must
once again rely heavily on folk traditions as their major source of
learning and inspiration. It should be noted here that much of the
valuable herbal lore once utilized widely by native North Americans is now
known by only a small handful of native elders (PC. 1988). It is very
fortunate therefore, that Canadian and American herbalists have preserved
some of this knowledge in their own practices.

Folk medicine traditions are virtually impossible to legislate against
directly, and even in the recent Ontario government recommendations,
treatment of oneself and one's family had been specifically exempted from
prosecution under the proposed legislation (HPLR, 1989). Direct legislation
however, was not the only factor contributing to the decimation of native
culture and the virtual loss of their traditional healing knowledge.

The proposals tabled in the Ontario legislature will almost certainly
impose or support severe restrictions on the cultivation and/or sale of
medicinal plants, should they be passed into law. Furthermore, such
legislation will definitely prevent or seriously delay the free development
and re-emergence of a professionally oriented system of herbal medicine in
Ontario.

Consequently, those who choose to make use of this 'valuable medical
resource' (W.H.O., 1975a), will be forced to rely on their own experience
and to gather and use only wild plants. This assumes however, that
environmental policies in Ontario and the rest of North America will not
poison even this source in the very near future.

References

   * Bensky, D., Gamble, A. (Compl. & Ed.) Chinese Herbal Medicine Materia
     Medica; Eastland Press; Seattle, 1986.
   * Cody, G. 'History of Naturopathic Medicine', in A Textbook of
     Naturopathic Medicine, Pizzorno, J.E.; Murray, M.J.; John Bastyr
     College Pulos, Seattle, 1985.
   * Cook, W.H. The Science and Practice of Medicine; 1879 - quoted in
     Priest & Priest, ibid.
   * Coulter, H. Divided Legacy: a history of the schism in medical thought
     Vol. 111. McGrath Pub. Co., Washington, D.C., 1973.
   * Dominion Herbal College, Home Study Notes, 1969.
   * Felter, H.W. The Eclectic Materia Medica, Pharmacology and
     Therapeutics, Scudder, Cincinnati, 1922.
   * Gort, E.H. A Social History of Naturopathy in Ontario: the formation
     of an occupation; M.Sc. Thesis; Univ. Toronto, 1986.
   * Griggs, B. Green Pharmacy, a history of herbal medicine; J.Norman &
     Hobhouse Ltd.; London, 1981.
   * Hahnemann, S. Organon of Medicine. 1810; 6th Ed. Trans. Hahnemann
     Foundation; Victor Gollancz Ltd.; London, 1983.
   * HPLR, Striking a New Balance: a Blueprint for the Regulation of
     Ontario's Health Professions', Government of Ontario. 1989.
   * Hsu, H.; Peacher W.G.(D) (Trans. & Ed.) Shang Han Lun; Oriental
     Healing Arts Institute; Los Angeles, 1981.
   * Kent, J.T. Lectures on Homoeopathic Philosophy: 4th Indian Reprint, B.
     Jain Publishers; New Delhi, 1977.
   * Kings's American Dispensatory; Felter & Lloyd, 1900; Reprinted by
     National College of Naturopathic Medicine; Portland (undated).
   * Lloyd, J.U. Fragments from an Autobiography, a paper read at the 63rd
     meeting of the Ohio Eclectic Medical Assoc., Arkon, May, 1927;
     Eclectic Medical Journal, 1927.
   * The Eclectic Alkoloids. LLB no. 12, Pharmacy Series 2, P41; 1910.
   * Mills, S. The Dictionary of Modern Herbalism; Thorsons Pub. Gp.;
     Wellingbourgh, New York, 1985.
   * Personal Communication, Art Solomon and other Ojibwa Elders; Native
     Elders Conference, Trent Univ., Peterborough, 1988.
   * Priest, A.W.; Priest, L.R. Herbal Medication, a clinical and
     dispensary handbook; Fowler & Co. Ltd.; London, 1982.
   * Rohde, A.C. The Old English Herbals, 1922; 3rd Ed. Rohde, E.S.;
     Minerva Press Ltd; London, 1974.
   * World Health Organization The Promotion of Traditional Medicine;
     Technical Report Series No. 622; Geneva, 1978.
   * W.H.O. Document EB/57/21, Training and Utilization of Traditional
     Healers and Their Collaboration with Health Care Delivery Systems;
     Nov. 1975.

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                 5.3.2 Ayurvedic Medicine - an introduction
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by Dr. Duane Weed, D.C. (drweed.delphi.com)

The Ayurvedic system traces its roots to the Himalayan Mountains of India
over five thousand years ago. According to legend, a conference was held in
a Himalayan cave in which the greatest sages of India--some after having
traveled thousands of miles--met to discuss their knowledge of their
healing arts. These scholars and teachers possessed traditional knowledge
about the medicinal plants of India that had been handed down orally by the
tribes of the Indian forests since the beginning of history. At this
conference, these sages compared and combined their knowledge into one body
which they called the Ayurveda, from two Sanskrit words; Ayus, or "life",
and Veda, or "knowledge". "Ayurveda" has been translated as "the knowledge
of life", and as "the science of life". It has been suggested that a more
appropriate translation would be "the knowledge of life span".

After this historic conference, the Ayurvedic knowledge was passed orally
from teacher to student for over a thousand years, continuously growing as
each Ayurvedic physician added his insights and experiences. It was finally
written down in the first century A.D. by the Ayurvedic physician, Charaka.

By that time--and hundreds of years before the birth of European
medicine--Ayurveda had specialists in psychiatry, pediatrics, gynecology,
ear nose and throat, ophthalmology, surgery, toxicology, virility, and
fertility.

Ayurvedic medicine probably predates any other healing tradition in
existence today--even Chinese medicine. Even before the Ayurvedic
conference, knowledge of the medicinal plants of India had spread to other
continents. Seeds from plants indigenous to India have been found in the
tombs of the Egyptian pharaohs. Travelers had carried information about
Indian plants through Tibet into China, and Arabs had traded for Indian
herbs before the birth of Islam.
At the time of King Solomon, the Queen of Sheba traded herbs and spices of
India to the Israelites. Ayurvedic medicine began to be studied by Arab
physicians and knowledge of the plants of India was passed on to the Greeks
and Romans. By the first century A.D., when Charaka was writing Ayurveda's
first written records, Pliny was already describing the plants of india to
the Roman Empire in his NATURAL HISTORY. And much more recently, as any
American school child can tell you, a Portuguese sailor by the name of
Christopher Columbus discovered America in 1492, while searching for a
trade route to India to acquire her herbs and spices.

According to Ayurvedic philosophy, health is dependent upon one's ability
to live in harmony with one's self and with the external universe. As much
attention was given to illnesses of the mind as to illnesses of the body.
The Ayurvedic physician taught that in order to avoid illness and pain, the
patient must control the destructive (and self-destructive) nature. Living
in harmony with the environment was recognized as essential to one's
mental, physical, and spiritual well-being.

Ayurvedic physicians taught that prevention was more desirable than a cure.
Their ideal was to develop an individual's natural resistance to disease to
the point where one's immune system could function as one's best medicine.
Their goal was to maintain an individual in his or her optimal health
throughout life, so that the ultimate goal of life--the awareness of his or
her connection with the life principle--could be pursued.

Today's Ayurvedic physicians, like their predecessors, recognize three
major body (or physiology) types which they refer to as the three DOSHAS:
VATA, PITTA, and KAPHA. One's body type is also referred to as one's
PRAKRITI, and is determined by heredity. Most people are actually a
combination of types; a VATA/PITTA type for example. Ayurvedic physicians
evaluate their patients using such techniques as observation, interview,
and pulse diagnosis to determine the patient's body (or physiology) type.
They then determine the imbalances that are present in the body and make
recommendations according to the patient's body type. Dietary and herbal
recommendations make up a large part of their treatments; but many other
techniques such as meditation, hatha yoga, aroma therapy, and music therapy
are also employed.

Thanks to the Ayurvedic tradition, many herbal combinations based on
centuries of accumulated knowledge are available to today's eclectic
herbalists and natural health enthusiasts. Ayurvedic herbal formulations,
like Chinese herbal formulations, are combinations of many different herbs
that work synergistically. Single herbs are rarely if ever employed. Even
though there are competent Ayurvedic physicians in practice today, one does
not have to see an Ayurvedic physician to use an Ayurvedic herbal
combination, as long as the recipe of an Ayurvedic master is carefully
followed.

Some of the most common herbs currently used in Ayurvedic formulations are:

Acacia catechu, Adhatoda vasica (Vasaka), Andrographis paniculata, Aegle
marmelos (Bel), Alpina galanga, Alstonia scholaris, Apium graveolens,
Ashwagandha root, Azadirachta indica (Margosa), Boerhaavia diffusa
(Hogweed), Boswellia serrata, Caesaipinia crista, Clerodendrum indicum,
Commiphora mukul (Indian Bedellium), Curcuma longa (Turmeric), Cyperus
rotundus, Enicostemma littorale, Fumaria parviflora, Glycyrrhiza glabra
(Liquorice), Gymnema sylvestre, Hedychium spicatum, Hemidesmus indicus
(Ind. Sarsaparilla), Holarrbena antidysenterica, Inula racemosa, Momordica
charantia (Bitter Gourd), Myrica nagi, Ocimum sanctum (Holy Basil),
Paederia foetida, Phylianthus emblica, Picrorhiza kurroa, Pimpinella
anisum, Pistacia integerrima, Pterocarpus marsupium, Rubia cordifolia
(Indian Madder), Sida cordifolia, Smilax china, Swertia chirata, Syzygium
cumini (Jamun), Terminalia belerica, Terminalia chebula (Chebulic
Myrobalan), Tinospora cordifolia, Trachyspermum ammi, Tribulus terrestris,
Trigonella foenum-graeceum, Vitex negundo, Withania somnifera (Winter
Cherry), Zingiber officinale (Ginger)

REFERENCES AND ADDITIONAL READINGS:

   * THE GARDEN OF LIFE, AN INTRODUCTION TO THE HEALING PLANTS OF INDIA by
     Naveen Patnaik, Doubleday, New York, 1993.
   * PERFECT HEALTH, THE COMPLETE MIND/BODY GUIDE by Deepak Chopra, M.D.,
     Harmony Books, New York, 1991.
   * PERFECT WEIGHT, THE COMPLETE MIND/BODY PROGRAM FOR ACHIEVING AND
     MAINTAINING YOUR IDEAL WEIGHT by Deepak Chopra, M.D., Harmony Books,
     New York, 1994.
   * RESTFUL SLEEP, THE COMPLETE MIND/BODY PROGRAM FOR OVERCOMING INSOMNIA
     by Deepak Chopra, M.D., Harmony Books, New York, 1991.
   * RETURN OF THE RISHI by Deepak Chopra, M.D., Houghton Mifflin Company,
     Boston, 1988.

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From Robert Hensley (Hensleys.aol.com):

Ayurveda is the world's oldest science of health care. The written
tradition dates back around 5,000 years, but the oral tradition in India is
timeless.

The basic principles of Ayurveda include:

  1. Mind, body, emotions, and spirit are more than connected, they are
     one.
  2. There are 3 fundamental principles of nature: called Vata, Pitta and
     Kapha, which govern all processes in all levels of our life.
  3. Vata governs all movement, Pitta all heat and transformation, and
     Kapha all growth, structure and lubrication.
  4. Everything we experience influences these governing principles.
  5. If these principles that guide the processes of our body, mind, etc
     get "out of balance" due to poor diet, activity, etc. they can become
     overactive, and disease results.
  6. If vata gets out of balance, for instance, it leads to overactive
     mind, poor circulation, poor nerve conduction, loss of memory,
     irregular elimination, uncomfortable menses, etc. - all things related
     to movement.
  7. If pitta is out of balance, we can get excessive digestive fire,
     resulting in heartburn, excess stomach acid, a hot temper,
     inflammations, etc. -all things related to heat and digestion.
  8. If kapha gets out of balance, it can lead to chronic congestion,
     weight gain, cellulite, cholesterol buildup, acne, oily skin, etc. -
     all things related to structure and lubrication.
  9. Herbs in synergistic combination, diet, routine, meditation, etc are
     used to restore balance to restore proper operation of the various
     systems. Balance restores health.
 10. Ayurveda does not focus on decreasing symptoms, it focuses on
     increasing health. Where there is health, there is no room for
     disease.
 11. Symptoms are only used as one of eight ways to determine the
     underlying imbalance or weakness that has allowed the disease to
     occur.

Due to foreign intervention in India for hundreds of years, Ayurveda became
fragmented, and it has been revived over the past 35 years by Maharishi
Mahesh Yogi. As a result of growing scientific verification at major
research institutions, it is the worlds' fastest growing health care
system.

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                          5.3.3 Homeopathy sites:

Check these sites:
The Homeopathy Homepage: http://www.homeopathyhome.com
ftp://ftp.ibiblio.org/pub/academic/medicine/alternative-healthcare/
faqs/homeopathy (an olde document from the stoneage - 1993 or so...)

The homeoinfo -pages: http://www.homeoinfo.com/ pretty good. Check, for
instance, the Materia Medica section on Common questions: "Contaminating

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