<p>The Tibetan Buddhist classification of mind, its divisions and the system of meditation practices aimed at achieving ideal states of being are a complex presentation of psychological, behavioral and spiritual concepts and processes that demand thorough understanding before assessing their value and outcome (Yeshe, 1995). It is the authors' belief that with the rapid advances in the neuroscience of mental processes, both scientist and Tibetan practitioner can benefit from each other's knowledge and experience to enhance our search for greater understanding of the relationship between mind, body and spirit.</p>
Tibetan medicine is virtually unknown outside Tibet and India and yet it is probably the most original and clinically oriented traditional system of medicine integrating the finest therapeutic techniques from the Indian and Chinese medical systems. One of the many unique aspects of Tibetan medicine is urinalysis used not only for its clinical value but also for prognosis. Urinalysis is based on clinical observation and theoretical knowledge. The purpose of this paper is to present a basic guideline of the 9 clinical characteristics of urine temperature and show how such variation in these characteristics has clinical significance. Major clinical features of urine associated with specific diseases like malignancy, asthma, osteoarthritis and cholelithiasis are discussed.
Tibetan medicine is virtually unknown outside Tibet and India and yet it is probably the most original and clinically oriented traditional system of medicine integrating the finest therapeutic techniques from the Indian and Chinese medical systems. One of the many unique aspects of Tibetan medicine is urinalysis used not only for its clinical value but also for prognosis. Urinalysis is based on clinical observation and theoretical knowledge. The purpose of this paper is to present a basic guideline of the 9 clinical characteristics of urine temperature and show how such variation in these characteristics has clinical significance. Major clinical features of urine associated with specific diseases like malignancy, asthma, osteoarthritis and cholelithiasis are discussed.
The word biofield is a term that Western scientists have used to describe various aspects of energy and information fields that guide health processes. Similar concepts and descriptions of energy and information patterns exist in various cultures and have guided whole systems of medicine such as Ayurveda and Tibetan medicine. This article describes Vedic, Jain, and Tibetan philosophical and medical systems' concepts of consciousness and subtle energy and their relationships to health processes in order to foster deeper crosscultural dialogue on the nature of the biofield. Similarities and differences within the 3 traditions are noted, and suggestions for considering these concepts to extend current biofield research are discussed.
The word biofield is a term that Western scientists have used to describe various aspects of energy and information fields that guide health processes. Similar concepts and descriptions of energy and information patterns exist in various cultures and have guided whole systems of medicine such as Ayurveda and Tibetan medicine. This article describes Vedic, Jain, and Tibetan philosophical and medical systems' concepts of consciousness and subtle energy and their relationships to health processes in order to foster deeper crosscultural dialogue on the nature of the biofield. Similarities and differences within the 3 traditions are noted, and suggestions for considering these concepts to extend current biofield research are discussed.
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.
Generalized anxiety disorder (GAD) severely impacts social functioning, distress levels, and utilization of medical care compared with that of other major psychiatric disorders. Neither pharmacological nor psychotherapy interventions have adequately controlled cardinal symptoms of GAD: pervasive excessive anxiety and uncontrollable worry. Research has established cognitive behavioral therapy (CBT) as the most effective psychotherapy for controlling GAD; however, outcomes remain at only 50% reduction, with high relapse rates. Mindfulness has been integrated with CBT to treat people suffering from numerous psychiatric disorders, with mindfulness based stress reduction (MBSR) being the most researched. Preliminary evidence supports MBSR's potential for controlling GAD symptoms and key researchers suggest mindfulness practices possess key elements for treating GAD. Classical mindfulness (CM) differs significantly from MBSR and possesses unique potentials for directly targeting process and state GAD symptoms inadequately treated by CBT. This article introduces the theory and practice of CM, its differences from MBSR, and a critical review of MBSR and CBT treatments for GAD. CM strategies designed to complement CBT targeting cardinal GAD symptoms are outlined with a case study illustrating its use.
Study of a part from Rgyud bzi, ancient Tibetan medical work.
Dr. Lobsang Rapgay is one of the foremost Tibetan doctors in the world today and is also a psychologist. The Tibetan Book of Healing contains many helpful practices, going into diet, herbs and meditation and providing a number of methods and techniques to follow for self-healing purposes. It contains a wealth of information that will make the book a constant companion for those really seeking to improve their state of well- being.
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 Greco-Persian traditions, Tibetan medicine is the most comprehensive form of Eurasian healthcare and the world's first integrative medicine. Incorporating rigorous systems of meditative self-healing and ascetic self-care from India, it includes a world-class 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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