The article discusses Jalandhara in the views of Trans-Himalayan and Tibetan pilgrims. It states that 24 deities, known as viras, preside over 24 locations in India, which, in the esoteric rituals, are localized in the centres of the body. It says that Jalandhara is one of the inner sites which is located in the upper part of the head. It says that Tibetans apparently never made Jalandhara as their permanent location of practice.
Compiled from the lectures delivered at Kolmas in Holland and in Australia
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Autobiography and lectures of a Tibetan physician.
Tibetan medicine integrates diet, lifestyle, herbs, and accessory therapies to increase health and longevity. A comparison of the three humor theory of Tibetan medicine and the three thermodynamic phase properties of myelin lipids exemplifies how integrating medical systems can increase understanding of complex chronic disabling conditions. As a correlative study to microscopically better understand multiple sclerosis (MS) from the view of Tibetan medicine, the physical disruption of central nervous system myelin membranes in MS is interpreted from the theory of the three humors (vital energies) of Tibetan medicine: rLung (Wind), MKhris pa (Bile), and Bad gen (Phlegm). The three classes of myelin lipids - phospholipids, sphingolipids, and cholesterol - are interpreted as one of three humors based on Langmuir isotherm thermodynamic measurements. The nature of rLung is movement or change. Myelin sphingolipids have rLung properties based on thermodynamic observations of changes in phase organization. MKhris pa is fire, energetic. Phospholipids have MKhris pa properties based on thermodynamic observations of being energetic membrane lipids with fast molecular motions and fluidâlike properties. The nature of Bad gen is substance and form; it dominates body structure. Cholesterol relates to Bad gen because it dominates membrane structure. We propose a theoretical relationship whereby demyelination in MS is viewed as a continuum of imbalance of the three humors as understood in Tibetan medicine. Myelin lipid data is presented to support this theoretical relationship. Clinically, MS is, in general, a rLungâMKhrispa disorder in women and a Bad genâMKhrispa disorder in men, with rLungâMKhrispa excess in both genders during exacerbation, inflammation, and demyelination. Studying Tibetan medicine in its traditional context will create an integrative model for the treatment of MS and other chronic conditions.
Traditional medical systems are challenging because their theories and practices strike many conventionally trained physicians and researchers as incomprehensible. Should modern medicine dismiss them as unscientific, view them as sources of alternatives hidden in a matrix of superstition, or regard them as complementary sciences of medicine? We make the latter argument using the example of Tibetan medicine. Tibetan medicine is based on analytic models and methods that are rationally defined, internally coherent, and make testable predictions, meeting current definitions of "science." A ninth century synthesis of Indian, Chinese, Himalayan, and GrecoâPersian traditions, Tibetan medicine is the most comprehensive form of Eurasian healthcare and the world's first integrative medicine. Incorporating rigorous systems of meditative selfâhealing and ascetic selfâcare from India, it includes a worldâclass paradigm of mind/body and preventive medicine. Adapting the therapeutic philosophy and contemplative science of Indian Buddhism to the quality of secular life and death, it features the world's most effective systems of positive and palliative healthcare. Based on qualitative theories and intersubjective methods, it involves predictions and therapies shown to be more accurate and effective than those of modern medicine in fields from physiology and pharmacology to neuroscience, mind/body medicine, and positive health. The possibility of complementary sciences follows from the latest view of science as a set of tools--instruments of social activity based on learned agreement in aims and methods--rather than as a monolith of absolute truth. Implications of this pluralistic outlook for medical research and practice are discussed.
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Before 2006, otter pelts, the skins of carnivorous mammals from the Lutrinae family, were considered to be among the most precious and sought-after commodities in Tibet, being used for clothing, hats, and cushions. The animal's flesh and body parts were used as ingredients in Tibetan medicine. However, after the Dalai Lama criticised the use of wild animal furs in 2006 in response to requests from international conservation organisations, most Tibetans not only stopped wearing otter fur, but a significant number of people also set fire to pelts worth thousands of yuan. In this article, by exploring a number of Tibetan religious and historical texts, I discuss the history of otter fur in its broadest context and the change in social values indicated by the cessation of this practice and outline the history of otter fur usage in Tibet, as well as the rise and fall of the material's trade in the country.
The article discusses the theory of disease diagnosis which involves pathology and symptomology. It says that the diagnostic application is consists of three examinations and three methods of diagnosis. It adds that pulse reading involves the skill and ability of the physician to pick up the transmitted impulse to the arteries. It mentions the regimens which must be observe by the physician including abstinence from nutritious food, cold food, and sleeplessness.
Discusses the relations between Dalai Lamas and rulers of mNga' ris during the dGa' ldan pho brang period in Tibet, China. Principle factors that serve as basis in the relation of the first four Dalai lamas and the rulers of mNga' ris; Identification of the rulers of mNga' ris as descendants of btsan pos of Tibet; Consideration of Dalai Lamas as manifestations of Avalokiteśvara.
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